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Title: Commentary on the Whole Bible Volume III (Job to Song of
Solomon)
Creator(s): Henry, Matthew
Print Basis: 1706-1721
Rights: Public domain. May be copied and distributed freely.
CCEL Subjects: All; Bible; Classic; Proofed
LC Call no: BS490.H4
LC Subjects:
The Bible
Works about the Bible
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Matthew Henry's
Commentary on the Whole Bible
Unabridged
Volume III
Job to Song of Solomon
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P R E F A C E
Job to Song of Solomon
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These five books of scripture which are contained in this third volume
and which I have here endeavoured, according to the measure of the gift
given to me, to explain and improve, for the use of those who desire to
read them, not only with understanding, but to their
edification--though they have the same divine origin, design, and
authority, as those that went before, yet, upon some accounts, are of a
very different nature from them, and from the rest of the sacred
writings, such variety of methods has Infinite Wisdom seen fit to take
in conveying the light of divine revelation to the children of men,
that this heavenly food might have (as the Jews say of the manna)
something in it agreeable to every palate and suited to every
constitution. If every eye be not thus opened, every mouth will be
stopped, and such as perish in their ignorance will be left without
excuse. We have piped unto you, and you have not danced, we have
mourned unto you, and you have not lamented, Matt. xi. 17.
I. The books of scripture have hitherto been, for the most part, very
plain and easy, narratives of matter of fact, which he that runs may
read and understand, and which are milk for babes, such as they can
receive and digest, and both entertain and nourish themselves with. The
waters of the sanctuary have hitherto been but to the ankles or to the
knees, such as a lamb might wade in, to drink of and wash in; but here
we are advanced to a higher form in God's school, and have books put
into our hands wherein are many things dark and hard to be understood,
which we do not apprehend the meaning of so suddenly and so certainly
as we could wish, the study of which requires a more close application
of mind, a greater intenseness of thought, and the accomplishing of a
diligent search, which yet the treasure hid in them, when it is found,
will abundantly recompense. The waters of the sanctuary are here to the
loins, and still as we go forward we shall find the waters still risen
in the prophetical books, waters to swim in (Ezek. xlvii. 3-5), not
fordable, nor otherwise to be passed over--depths in which an elephant
will not find footing, strong meat for strong men. The same method is
observable in the New Testament, where we find the plain history of
Christ and his gospel placed first in the Evangelists and the Acts of
the Apostles; then the mystery of both in the Epistles, which are more
difficult to be understood; and, lastly, the prophesies of things to
come in the apocalyptic visions. This method, so exactly observed in
both the Testaments, directs us in what order to proceed both in
studying the things of God ourselves and in teaching them to others; we
must go in the order that the scripture does; and where can we expect
to find a better method of divinity and a better method of preaching?
1. We must begin with those things that are most plain and easy, as,
blessed be God, those things are which are most necessary to salvation
and of the greatest use. We must lay our foundation firm, in a sound
experimental knowledge of the principles of religion, and then the
super-structure will be well reared and will stand firmly. It is not
safe to launch out into the deep at first, nor to venture into points
difficult and controverted until we have first thoroughly digested the
elements of the oracles of God and turned them in succum et
sanguinem--into juice and blood. Those that begin their Bible at the
wrong end commonly use their knowledge of it in the wrong way. And, in
training up others, we must be sure to ground them well at first in
those truths of God which are plain, and in some measure level to their
capacity, which we find they comprehend, and relish, and know how to
make use of, and not amuse those that are weak with things above them,
things of doubtful disputation, which they cannot apprehend any
certainty of nor advantage by. Our Lord Jesus spoke the word to the
people as they were able to hear it (Mark iv. 33) and had many things
to say to his disciples which he did not say because as yet they could
not bear them, John xvi. 12, 13. And those whom St. Paul could not
speak to as unto spiritual--though he blamed them for their
backwardness, yet he accommodated himself to their weakness, and spoke
to them as unto babes in Christ, 1 Cor. iii. 1, 2.
2. Yet we must not rest in these things. We must not be always children
that have need of milk, but nourished up with that, and gaining
strength, we must go on to perfection (Heb. vi. 1), that having, by
reason of use, our spiritual senses exercised (Heb. v. 14), we may come
to full age, and put away childish things, and, forgetting the things
which are behind, that is, so well remembering them (Phil. iii. 13)
that we need not be still poring over them as those that are ever
learning the same lesson, we may reach forth to the things which are
before. Though we must never think to learn above our Bible, as long as
we are here in this world, yet we must still be getting forward in it.
You have dwelt long enough in this mountain; now turn and take your
journey onward in the wilderness towards Canaan. Our motto must be Plus
ultra--Onward. And then shall we know if thus, by regular steps (Hos.
vi. 3), we follow on to know the Lord and what the mind of the Lord is.
II. The books of scripture have hitherto been mostly historical, but
now the matter is of another nature; it is doctrinal and devotional,
preaching and praying; and in this way of writing, as well as in the
former, a great deal of excellent knowledge is conveyed, which serves
very valuable purposes. It will be of good use to know not only what
others did that went before us, and how they fared, but what their
notions and sentiments were, what their thoughts and affections were,
that we may, with the help of them, form our minds aright. Plutarch's
Morals are reputed as a useful treasure in the commonwealth of learning
as Plutarch's Lives, and the wise disquisitions and discourses of the
philosophers as the records of the historians; nor is this divine
philosophy (if I may so call it), which we have in these books, less
needful, nor less serviceable, to the church, than the sacred history
was. Blessed be God for both.
III. The Jews make these books to be given by a divine inspiration
somewhat different from that both of Moses and the prophets. They
divided the books of the Old Testament into the Law, the Prophets and
the ktwbym--Writings, which Epiphanius emphatically translates
grapheia--things written, and these books are more commonly called
among the Greeks Hagiographa--Holy writings: the Jews attribute them to
that distinct kind of inspiration which they call rwh hqds--The Holy
Spirit. Moses they supposed to write by the Spirit in a way above all
the other prophets, for with him God spoke mouth to mouth, even
apparently (Num. xii. 8) knew him, that is, conversed with him face to
face, Deut. xxxiv. 10. He was made partaker of divine revelation (as
Maimonides distinguishes, De Fund. Legis, c. 7) per vigiliam--while
awake, [1] whereas God manifested himself to all the other prophets in
a dream or vision: and he adds that Moses understood the words of
prophecy without any perturbation or astonishment of mind, whereas the
other prophets commonly fainted and were troubled. But the writers of
the Hagiographa they suppose to be inspired in a degree somewhat below
that of the other prophets, and to receive divine revelation, not as
they did by dreams, and visions, and voices, but (as Maimonides
describes it, More Nevochim--part 2 c. 45) they perceived some power to
rise within them, and rest upon them, which urged and enabled them to
write or speak far above their own natural ability, in psalms or hymns,
or in history or in rules of good living, still enjoying the ordinary
vigour and use of their senses. Let David himself describe it. The
Spirit of the Lord spoke by me, and his word was in my tongue; the God
of Israel said, the Rock of Israel spoke to me, 2 Sam. xxiii. 2, 3.
This gives such a magnificent account of the inspiration by which David
wrote that I see not why it should be made inferior to that of the
other prophets, for David is expressly called a prophet, Acts ii. 29,
30. But, since our hand is in with the Jewish masters, let us see what
books they account Hagiographa. These five that are now before us come,
without dispute, into this rank of sacred writers, and the book of the
Lamentations is not unfitly added to them. Indeed the Jews, when they
would speak critically, reckon all those songs which we meet with in
the Old Testament among the Hagiographa; for though they were penned by
prophets, and under the direction of the Holy Ghost, yet, because they
were not the proper result of a visum propheticum--prophetic vision,
they were not strictly prophecy. As to the historical books, they
distinguish (but I think it is a distinction without a difference);
some of them they assign to the prophets, calling them the prophetæ
priores--the former prophets, namely, Joshua, Judges, and the two books
of the Kings; but others they rank among the Hagiographa, as the book
of Ruth (which yet is but an appendix to the book of Judges), the two
books of Chronicles, with Ezra, Nehemiah, and the book of Esther, which
last the rabbin have a great value for, and think it is to be had in
equal esteem with the law of Moses itself, that it shall last as long
as that lasts, and shall survive the writings of the Prophets. And,
lastly, they reckon the book of Daniel among the Hagiographa, [2] for
which no reason can be given, since he was not inferior to any of the
prophets in the gift of prophecy; and therefore the learned Mr. Smith
thinks that their placing him among the Hagiographical writers was
fortuitous by mistake. [3] Mr. Smith, in his Discourse before quoted,
though he supposes this kind of divine inspiration to be more "pacate
and serene than that which was strictly called prophecy, not acting so
much upon the imagination, but seating itself in the higher and purer
faculties of the soul, yet shows that it manifested itself to be of a
divine nature, not only as it always elevated pious souls into strains
of devotion, or moved them strangely to dictate matters of true piety
and goodness, but as it came in abruptly upon the minds of those holy
men, and transported them from the temper of mind they were in before,
so that they perceived themselves captivated by the power of some
higher light than that which their own understanding commonly poured
out upon them; and this, says he, was a kind of vital form to that
light of divine and sanctified reason which they were perpetually
possessed of and that constant frame of holiness and goodness which
dwelt in their hallowed minds." We have reason to glorify the God of
Israel who gave such power unto men and has here transmitted to us the
blessed products of that power.
IV. The style and composition of these books are different from those
that go before and those that follow. Our Saviour divides the books of
the Old Testament into the Law, the Prophets, and the Psalms (Luke
xxiv. 44), and thereby teaches us to distinguish those books that are
poetical, or metrical, from the Law and the Prophets; and such are all
these that are now before us, except Ecclesiastes, which yet, having
something restrained in its style, may well enough be reckoned among
them. They are books in verse, according to the ancient rules of
versifying, though not according to the Greek and Latin prosodies. Some
of the ancients call these five books the second Pentateuch of the Old
Testament, [4] five sacred volumes which are as the satellites to the
five books of the law of Moses. Gregory Nazianzen [5] (carm. 33, p. 98)
calls these hai sticherai pente--the five metrical books; first Job (so
he reckons them up), then David, then the three of
Solomon-Ecclesiastes, the Song, and Proverbs. Amphilochius, bishop at
Iconium, in his iambic poem to Seleucus, reckons them up particularly,
and calls them sticheras pente Biblos--the five verse-books. Epiphanius
(lib. de ponder. et mensur. p. 533) pente stichereis--the five
verse-books. And Cyril. Hierosol. Collect. 4, p. 30 (mihi--in my copy),
calls these five books ta stichera--books in verse. Polychronius, in
his prologue to Job, says that as those that are without call their
tragedies and comedies poietika--poetics, so, in sacred writ, those
books which are composed in Hebrew metre (of which he reckons Job the
first) we call stichera biblia--books in verse, written kata
stichon--according to order. What is written in metre, or rhythm, is so
called from metros--a measure, and arithmos--a number, because
regulated by certain measures, or numbers of syllables, which please
the ear with their smoothness and cadency, and so insinuate the matter
the more movingly and powerfully into the fancy. Sir William Temple,
[6] in his essay upon poetry, thinks it is generally agreed to have
been the first sort of writing that was used in the world, nay, that,
in several nations, poetical compositions preceded the very invention
or usage of letters. The Spaniards (he says) found in America many
strains of poetry, and such as seemed to flow from a true poetic vein,
before any letters were known in those regions. The same (says he) is
probable of the Scythians and Grecians: the oracles of Apollo were
delivered in verse. Homer and Hesiod wrote their poems (the very
Alcoran of the pagan dæmonology) many ages before the appearing of any
of the Greek philosophers or historians; and long before them (if we
may give credit to the antiquities of Greece), even before the days of
David, Orpheus and Linus were celebrated poets and musicians in Greece;
and at the same time Carmenta, the mother of Evander, who was the first
that introduced letters among the natives of Greece, was so called à
carmine--from a song, because she expressed herself in verse. And in
such veneration was this way of writing among the ancients that their
poets were called vates--prophets, and their muses were deified. But,
which is more certain and considerable, the most ancient composition
that we meet with in scripture was the song of Moses at the Red Sea
(Exod. xv.), which we find before the very first mention of writing,
for that occurs not until Exod. xvii. 14, when God bade Moses write a
memorial of the war with Amalek. The first, and indeed the true and
general end of writing, is a help of memory; and poetry does in some
measure answer that end, and even in the want of writing, much more
with writing, helps to preserve the remembrance of ancient things. The
book of the wars of the Lord (Num. xxi. 14), and the book of Jasher
(Josh. x. 13; 2 Sam. i. 18), seem to have been both written in poetic
measures. Many sacred songs we meet with in the Old Testament,
scattered both in the historical and prophetical books, penned on
particular occasions, which, in the opinion of very competent judges,
"have in them as true and noble strains of poetry and picture as are
met with in any other language whatsoever, in spite of all
disadvantages from translations into such different tongues and common
prose, [7] nay, are nobler examples of the true sublime style of poetry
than any that can be found in the Pagan writers; the images are so
strong, the thoughts so great, the expressions so divine, and the
figures so admirably bold and moving, that the wonderful manner of
these writers is quite inimitable." [8] It is fit that what is employed
in the service of the sanctuary should be the best in its kind.
The books here put together are poetical. Job is an heroic poem, the
book of Psalms a collection of divine odes or lyrics, Solomon's Song a
pastoral and an epithalamium; they are poetical, and yet sacred and
serious, grave and full of majesty. They have a poetic force and flame,
with out poetic fury and fiction, and strangely command and move the
affections, without corrupting the imagination or putting a cheat upon
it; and, while they gratify the ear, they edify the mind and profit the
more by pleasing. It is therefore much to be lamented that so powerful
an art, which was at first consecrated to the honour of God, and has
been so often employed in his service, should be debauched, as it has
been, and is at this day, into the service of his enemies--that his
corn, and wine, and oil should be prepared for Baal.
V. As the manner of the composition of these books is excellent, and
very proper to engage the attention, move the affections, and fix them
in the memory, so the matter is highly useful, and such as will be
every way serviceable to us. They have in them the very sum and
substance of religion, and what they contain is more fitted to our
hand, and made ready for use, than any part of the Old Testament, upon
which account, if we may be allowed to compare one star with another in
the firmament of the scripture, these will be reckoned stars of the
first magnitude. All scripture is profitable (and this part of it in a
special manner) for instruction in doctrine, in devotion, and in the
right ordering of the conversation. The book of Job directs us what we
are to believe concerning God, the book of Psalms how we are to worship
him, pay our homage to him, and maintain our communion with him, and
then the book of the Proverbs shows very particularly how we are to
govern ourselves en pase anastrophe--in every turn of human life; thus
shall the man of God, by a due attention to these lights, be perfect,
thoroughly furnished for every good work. And these are placed
according to their natural order, as well as according to the order of
time; for very fitly are we first led into the knowledge of God, our
judgments rightly formed concerning him, and our mistakes rectified,
and then instructed how to worship him and to choose the things that
please him. We have here much of natural religion, its principles, its
precepts--much of God, his infinite perfections, his relations to man,
and his government both of the world and of the church; here is much of
Christ, who is the spring, and soul, and centre, of revealed religion,
and whom both Job and David were eminent types of, and had clear and
happy prospects of. We have here that which will be of use to enlighten
our understandings, and to acquaint us more and more with the things of
God, with the deep things of God--speculations to entertain the most
contemplative, and discoveries to satisfy the most inquisitive and
increase the knowledge of those that are most knowing. Here is that
also which, with a divine light, will bring into the soul the heat and
influence of a divine fire, will kindle and inflame pious and devout
affections, on which wings we may soar upwards until we enter into the
holiest. We may here be in the mount with God, to behold his beauty;
and when we come down from that mount, if we retain (as we ought) the
impressions of our devotion upon our spirits and make conscience of
doing that good which the Lord our God here requires of us, our faces
shall shine before all with whom we converse, who shall take occasion
thence to glorify our Father who is in heaven, Matt. v. 16. Thus great,
thus noble, thus truly excellent, is the subject, and thus capable of
being improved, which gives me the more reason to be ashamed of the
meanness of my performance, that the comment breathes so little of the
life and spirit of the text. We often wonder at those that are not at
all affected with the great things of God, and have no taste nor relish
of them, because they know little of them; but perhaps we have more
reason to wonder at ourselves, that conversing so frequently, so
intimately, with them, we are not more affected with them, so as even
to be wholly taken up with them, and in a continual transport of
delight in the contemplation of them. We hope to be so shortly; in the
mean time, though like the three disciples that were the witnesses of
Christ's transfiguration upon the mount we are but dull and sleepy, yet
we can say, Master, it is good to be here; here let us make
tabernacles, Luke ix. 32, 33.
I have nothing here to boast of--nothing at all, but a great deal to be
humbled for, that I have not come up to what I have aimed at in respect
of fulness and exactness. In the review of the work, I find many
defects, and those who are critical, perhaps, will meet with some
mistakes in it; but I have done it with what care I could, and desire
to be thankful to God who by his grace has carried me on in his work
thus far: let that grace have all the glory (Phil. ii. 13), which works
in us both to will and to do whatever we will or do that is good or
serves any good purpose. What is from God will, I trust, be to him,
will be graciously accepted by him, according to what a man has, and
not according to what he had not, and will be of some use to his
church; and what is from myself (that is, all the defects and errors)
will, I trust, be favourably passed by and pardoned. That prayer of St.
Austin is mine, Domine Deus, quæcunque dixi in his libris de tuo,
agnoscant et tui; et quæ de meo, et tu ignosce et tui--Lord God,
whatever I have maintained in these books correspondent with what is
contained in thine grant that thy people may approve as well as
thyself; whatever is but the doctrine of my book forgive thou, and
grant that thy people may forgive it also. I must beg likewise to own,
to the honour of our great Master, that I have found the work to be its
own wages, and that the more we converse with the word of God the more
it is to us as the honey and the honeycomb, Ps. xix. 10. In gathering
some gleaning of this harvest for others we may feast ourselves; and,
when we are enabled by the grace of God to do so, we are best qualified
to feed others. I was much pleased with a passage I lately met with of
Erasmus, that great scholar and celebrated wit, in an epistle
dedicatory before his book De Ratione Concionandi, where, as one weary
of the world and the hurry of it, he expresses an earnest desire to
spend the rest of his days in secret communion with Jesus Christ,
encouraged by his gracious invitation to those who labour and are heavy
laden to come unto him for rest (Matt. xi. 28), and this alone is that
which he thinks will yield him true satisfaction. I think his words
worth transcribing, and such as deserve to be inserted among the
testimonies of great men to serious godliness. Neque quisquam facilè
credat quàm miserè animus jamdudum affectet ab his laboribus in
tranquillam otium secedere, quodque superest vitæ (superest autem vix
brevis palmus sive pugillus), solum cum eo solo colloqui, qui clamavit
olim (nec hodiè mutat vocem suam), "Venite ad me, omnes qui laboratis
et onerati estis, ego reficiam vos;" quandoquidem in tam turbulento, ne
dicam furente, sæculo, in tot molestiis quas vel ipsa tempora publicè
invehunt, vel privatim adfert oetas ac valetudo, nihil reperio in quo
mens mea libentius conquiescat quàm in hoc arcano colloquio--No one
will easily believe how anxiously, for a long time past, I have wished
to retire from these labours into a scene of tranquility, and, during
the remainder of life (dwindled, it is true, to the shortest span), to
converse only with him who once cried (nor does he now retract), "Come
unto me, all you that labour and are heavy laden, and I will refresh
you," for in this turbulent, not to say furious, age, the many public
sources of disquietude, connected with the infirmities of advancing
age, leave no solace to my mind to be compared with this secret
communion. In the pleasing contemplation of the divine beauty and
benignity we hope to spend a blessed eternity, and therefore in this
work it is good to spend as much as may be of our time.
One volume more, containing the prophetical books, will finish the Old
Testament, if the Lord continue my life, and leisure, and ability of
mind and body for this work. It is begun, and I find it will be larger
than any of the other volumes, and longer in the doing; but, as God by
his grace shall furnish me for it and assist me in it (without which
grace I am nothing, less than nothing, worse than nothing), it shall be
carried on with all convenient speed; and sat citò, si sat benè--if
with sufficient ability, it will be with sufficient speed. I desire the
prayers of my friends that God would minister seed to the sower and
bread to the eaters (Isa. lv. 10), that he would multiply the seed sown
and increase the fruits of our righteousness (2 Cor. ix. 10), that so
he who sows and those who reap may rejoice together (John iv. 36); and
the great Lord of the harvest shall have the glory of all.
M. H.
Chester,
May 13, 1710.
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[1] See Mr. Smith's Discourses on Prophecy, c. 11.
[2] Hil. Megil. c. 2, § 11.
[3] Vid. Hottinger. Thesaur. lib. 2, cap. 1, § 3.
[4] Damascen. Orthod. Fid. l. 4, cap. 18.
[5] Vid. Suicer. Thesaur. in stichera.
[6] Miscell, part 2.
[7] Sir W. Temple, p. 329.
[8] Sir R. Blackmore's preface to Job.
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Job
__________________________________________________________________
AN
EXPOSITION,
W I T H P R A C T I C A L O B S E R V A T I O N S,
OF THE BOOK OF
J O B.
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This book of Job stands by itself, is not connected with any other, and
is therefore to be considered alone. Many copies of the Hebrew Bible
place it after the book of Psalms, and some after the Proverbs, which
perhaps has given occasion to some learned men to imagine it to have
been written by Isaiah or some of the later prophets. But, as the
subject appears to have been much more ancient, so we have no reason to
think but that the composition of the book was, and that therefore it
is most fitly placed first in this collection of divine morals: also,
being doctrinal, it is proper to precede and introduce the book of
Psalms, which is devotional, and the book of Proverbs, which is
practical; for how shall we worship or obey a God whom we know not? As
to this book,
I. We are sure that it is given by inspiration of God, though we are
not certain who was the penman of it. The Jews, though no friends to
Job, because he was a stranger to the commonwealth of Israel, yet, as
faithful conservators of the oracles of God committed to them, always
retained this book in their sacred canon. The history is referred to by
one apostle (James v. 11) and one passage (ch. v. 13) is quoted by
another apostle, with the usual form of quoting scripture, It is
written, 1 Cor. iii. 19. It is the opinion of many of the ancients that
this history was written by Moses himself in Midian, and delivered to
his suffering brethren in Egypt, for their support and comfort under
their burdens, and the encouragement of their hope that God would in
due time deliver and enrich them, as he did this patient sufferer. Some
conjecture that it was written originally in Arabic, and afterwards
translated into Hebrew, for the use of the Jewish church, by Solomon
(so Monsieur Jurieu) or some other inspired writer. It seems most
probable to me that Elihu was the penman of it, at least of the
discourses, because (ch. xxxii. 15, 16) he mingles the words of a
historian with those of a disputant: but Moses perhaps wrote the first
two chapters and the last, to give light to the discourses; for in them
God is frequently called Jehovah, but not once in all the discourses,
except ch. xii. 9. That name was but little known to the patriarchs
before Moses, Exod. vi. 3. If Job wrote it himself, some of the Jewish
writers themselves own him a prophet among the Gentiles; if Elihu, we
find he had a spirit of prophecy which filled him with matter and
constrained him, ch. xxxii. 18.
II. We are sure that it is, for the substance of it, a true history,
and not a romance, though the dialogues are poetical. No doubt there
was such a man as Job; the prophet Ezekiel names him with Noah and
Daniel, Ezek. xiv. 14. The narrative we have here of his prosperity and
piety, his strange afflictions and exemplary patience, the substance of
his conferences with his friends, and God's discourse with him out of
the whirlwind, with his return at length to a very prosperous
condition, no doubt is exactly true, though the inspired penman is
allowed the usual liberty of putting the matter of which Job and his
friends discoursed into his own words.
III. We are sure that it is very ancient, though we cannot fix the
precise time either when Job lived or when the book was written. So
many, so evident, are its hoary hairs, the marks of its antiquity, that
we have reason to think it of equal date with the book of Genesis
itself, and that holy Job was contemporary with Isaac and Jacob; though
not coheir with them of the promise of the earthly Canaan, yet a
joint-expectant with them of the better country, that is, the heavenly.
Probably he was of the posterity of Nahor, Abraham's brother, whose
first-born was Uz (Gen. xxii. 21), and in whose family religion was for
some ages kept up, as appears, Gen. xxxi. 53, where God is called, not
only the God of Abraham, but the God of Nahor. He lived before the age
of man was shortened to seventy or eighty, as it was in Moses's time,
before sacrifices were confined to one altar, before the general
apostasy of the nations from the knowledge and worship of the true God,
and while yet there was no other idolatry known than the worship of the
sun and moon, and that punished by the Judges, ch. xxxi. 26-28. He
lived while God was known by the name of God Almighty more than by the
name of Jehovah; for he is called Shaddai--the Almighty, above thirty
times in this book. He lived while divine knowledge was conveyed, not
by writing, but by tradition; for to that appeals are here made, ch.
viii. 8; xxi. 29; xv. 18; v. 1. And we have therefore reason to think
that he lived before Moses, because here is no mention at all of the
deliverance of Israel out of Egypt, or the giving of the law. There is
indeed one passage which might be made to allude to the drowning of
Pharaoh (ch. xxvi. 12): He divideth the sea with his power, and by his
understanding he smiteth through Rahab, which name Egypt is frequently
called by in scripture, as Ps. lxxxvii. 4; lxxxix. 10; Isa. li. 9. But
that may as well refer to the proud waves of the sea. We conclude
therefore that we are here got back to the patriarchal age, and,
besides its authority, we receive this book with veneration for its
antiquity.
IV. We are sure that it is of great use to the church, and to every
good Christian, though there are many passages in it dark and hard to
be understood. We cannot perhaps be confident of the true meaning of
every Arabic word and phrase we meet with in it. It is a book that
finds a great deal of work for the critics; but enough is plain to make
the whole profitable, and it was all written for our learning.
1. This noble poem presents to us, in very clear and lively characters,
these five things among others:--(1.) A monument of primitive theology.
The first and great principles of the light of nature, on which natural
religion is founded, are here, in a warm, and long, and learned
dispute, not only taken for granted on all sides and not the least
doubt made of them, but by common consent plainly laid down as eternal
truths, illustrated and urged as affecting commanding truths. Were ever
the being of God, his glorious attributes and perfections, his
unsearchable wisdom, his irresistible power, his inconceivable glory,
his inflexible justice, and his incontestable sovereignty, discoursed
of with more clearness, fulness, reverence, and divine eloquence, than
in this book? The creation of the world, and the government of it, are
here admirably described, not as matters of nice speculation, but as
laying most powerful obligations upon us to fear and serve, to submit
to and trust in, our Creator, owner, Lord, and ruler. Moral good and
evil, virtue and vice, were never drawn more to the life (the beauty of
the one and the deformity of the other) than in this book; nor the
inviolable rule of God's judgment more plainly laid down, That happy
are the righteous, it shall be well with them; and Woe to the wicked,
it shall be ill with them. These are not questions of the schools to
keep the learned world in action, nor engines of state to keep the
unlearned world in awe; no, it appears by this book that they are
sacred truths of undoubted certainty, and which all the wise and sober
part of mankind have in every age subscribed and submitted to. (2.) It
presents us with a specimen of Gentile piety. This great saint
descended probably not from Abraham, but Nahor; or, if from Abraham,
not from Isaac, but from one of the sons of the concubines that were
sent into the east-country (Gen. xxv. 6); or, if from Isaac, yet not
from Jacob, but Esau; so that he was out of the pale of the covenant of
peculiarity, no Israelite, no proselyte, and yet none like him for
religion, nor such a favourite of heaven upon this earth. It was a
truth therefore, before St. Peter perceived it, that in every nation he
that fears God and works righteousness is accepted of him, Acts x. 35.
There were children of God scattered abroad (John xi. 52) besides the
incorporated children of the kingdom, Matt. viii. 11, 12. (3.) It
presents us with an exposition of the book of Providence, and a clear
and satisfactory solution of many of the difficult and obscure passages
of it. The prosperity of the wicked and the afflictions of the
righteous have always been reckoned two as hard chapters as any in that
book; but they are here expounded, and reconciled with the divine
wisdom, purity, and goodness, by the end of these things. (4.) It
presents us with a great example of patience and close adherence to God
in the midst of the sorest calamities. Sir Richard Blackmore's most
ingenious pen, in his excellent preface to his paraphrase on this book,
makes Job a hero proper for an epic poem; for, says he, "He appears
brave in distress and valiant in affliction, maintains his virtue, and
with that his character, under the most exasperating provocations that
the malice of hell could invent, and thereby gives a most noble example
of passive fortitude, a character no way inferior to that of the active
hero," &c. (5.) It presents us with an illustrious type of Christ, the
particulars of which we shall endeavour to take notice of as we go
along. In general, Job was a great sufferer, was emptied and humbled,
but in order to his greater glory. So Christ abased himself, that we
might be exalted. The learned bishop Patrick quotes St. Jerome more
than once speaking of Job as a type of Christ, who for the job that was
set before him endured the cross, who was persecuted, for a time, by
men and devils, and seemed forsaken of God too, but was raised to be an
intercessor even for his friends and had added affliction to his
misery. When the apostle speaks of the patience of Job he immediately
takes notice of the end of the Lord, that is, of the Lord Jesus (as
some understand it), typified by Job, James v. 11.
2. In this book we have, (1.) The history of Job's sufferings, and his
patience under them (ch. i., ii., not without a mixture of human
frailty, ch. iii. (2.) A dispute between him and his friends upon them,
in which, [1.] The opponents were Eliphaz, Bildad, and Zophar. [2.] The
respondent was Job. [3.] The moderators were, First, Elihu, ch.
xxxii.-xxxvii. Secondly, God himself, ch. xxxviii.-xli. (3.) The issue
of all in Job's honour and prosperity, ch. xlii. Upon the whole, we
learn that many are the afflictions of the righteous, but that when the
Lord delivers them out of them all the trial of their faith will be
found to praise, and honour, and glory.
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J O B
CHAP. I.
The history of Job begins here with an account, I. Of his great piety
in general (ver. 1), and in a particular instance, ver. 5. II. Of his
great prosperity, ver. 2-4. III. Of the malice of Satan against him,
and the permission he obtained to try his constancy, ver. 6-12. IV. Of
the surprising troubles that befel him, the ruin of his estate (ver.
13-17), and the death of his children, ver. 18, 19. V. Of his exemplary
patience and piety under these troubles, ver. 20-22. In all this he is
set forth for an example of suffering affliction, from which no
prosperity can secure us, but through which integrity and uprightness
will preserve us.
Job's Character and Possessions. (b. c. 1520.)
1 There was a man in the land of Uz, whose name was Job; and that man
was perfect and upright, and one that feared God, and eschewed evil.
2 And there were born unto him seven sons and three daughters. 3 His
substance also was seven thousand sheep, and three thousand camels, and
five hundred yoke of oxen, and five hundred she asses, and a very great
household; so that this man was the greatest of all the men of the
east.
Concerning Job we are here told,
I. That he was a man; therefore subject to like passions as we are. He
was Ish, a worthy man, a man of note and eminency, a magistrate, a man
in authority. The country he lived in was the land of Uz, in the
eastern part of Arabia, which lay towards Chaldea, near Euphrates,
probably not far from Ur of the Chaldees, whence Abraham was called.
When God called one good man out of that country, yet he left not
himself without witness, but raised up another in it to be a preacher
of righteousness. God has his remnant in all places, sealed ones out of
every nation, as well as out of every tribe of Israel, Rev. vii. 9. It
was the privilege of the land of Uz to have so good a man as Job in it;
now it was Arabia the Happy indeed: and it was the praise of Job that
he was eminently good in so bad a place; the worse others were round
about him the better he was. His name Job, or Jjob, some say, signifies
one hated and counted as an enemy. Others make it to signify one that
grieves or groans; thus the sorrow he carried in his name might be a
check to his joy in his prosperity. Dr. Cave derives it from Jaab--to
love, or desire, intimating how welcome his birth was to his parents,
and how much he was the desire of their eyes; and yet there was a time
when he cursed the day of his birth. Who can tell what the day may
prove which yet begins with a bright morning?
II. That he was a very good man, eminently pious, and better than his
neighbours: He was perfect and upright. This is intended to show us,
not only what reputation he had among men (that he was generally taken
for an honest man), but what was really his character; for it is the
judgment of God concerning him, and we are sure that is according to
truth. 1. Job was a religious man, one that feared God, that is,
worshipped him according to his will, and governed himself by the rules
of the divine law in every thing. 2. He was sincere in his religion: He
was perfect; not sinless, as he himself owns (ch. ix. 20): If I say I
am perfect, I shall be proved perverse. But, having a respect to all
God's commandments, aiming at perfection, he was really as good as he
seemed to be, and did not dissemble in his profession of piety; his
heart was sound and his eye single. Sincerity is gospel perfection. I
know no religion without it. 3. He was upright in his dealings both
with God and man, was faithful to his promises, steady in his counsels,
true to every trust reposed in him, and made conscience of all he said
and did. See Isa. xxxiii. 15. Though he was not of Israel, he was
indeed an Israelite without guile. 4. The fear of God reigning in his
heart was the principle that governed his whole conversation. This made
him perfect and upright, inward and entire for God, universal and
uniform in religion; this kept him close and constant to his duty. He
feared God, had a reverence for his majesty, a regard to his authority,
and a dread of his wrath. 5. He dreaded the thought of doing what was
wrong; with the utmost abhorrence and detestation, and with a constant
care and watchfulness, he eschewed evil, avoided all appearances of sin
and approaches to it, and this because of the fear of God, Neh. v. 15.
The fear of the Lord is to hate evil (Prov. viii. 13) and then by the
fear of the Lord men depart from evil, Prov. xvi. 6.
III. That he was a man who prospered greatly in this world, and made a
considerable figure in his country. He was prosperous and yet pious.
Though it is hard and rare, it is not impossible, for a rich man to
enter into the kingdom of heaven. With God even this is possible, and
by his grace the temptations of worldly wealth are not insuperable. He
was pious, and his piety was a friend to his prosperity; for godliness
has the promise of the life that now is. He was prosperous, and his
prosperity put a lustre upon his piety, and gave him who was so good so
much greater opportunity of doing good. The acts of his piety were
grateful returns to God for the instances of his prosperity; and, in
the abundance of the good things God gave him, he served God the more
cheerfully. 1. He had a numerous family. He was eminent for religion,
and yet not a hermit, not a recluse, but the father and master of a
family. It was an instance of his prosperity that his house was filled
with children, which are a heritage of the Lord, and his reward, Ps.
cxxvii. 3. He had seven sons and three daughters, v. 2. Some of each
sex, and more of the more noble sex, in which the family is built up.
Children must be looked upon as blessings, for so they are, especially
to good people, that will give them good instructions, and set them
good examples, and put up good prayers for them. Job had many children,
and yet he was neither oppressive nor uncharitable, but very liberal to
the poor, ch. xxxi. 17, &c. Those that have great families to provide
for ought to consider that what is prudently given in alms is set out
to the best interest and put into the best fund for their children's
benefit. 2. He had a good estate for the support of his family; his
substance was considerable, v. 3. Riches are called substance, in
conformity to the common form of speaking; otherwise, to the soul and
another world, they are but shadows, things that are not, Prov. xxiii.
5. It is only in heavenly wisdom that we inherit substance, Prov. viii.
21. In those days, when the earth was not fully peopled, it was as now
in some of the plantations, men might have land enough upon easy terms
if they had but wherewithal to stock it; and therefore Job's substance
is described, not by the acres of land he was lord of, but, (1.) By his
cattle--sheep and camels, oxen and asses. The numbers of each are here
set down, probably not the exact number, but thereabout, a very few
under or over. The sheep are put first, because of most use in the
family, as Solomon observes (Prov. xxvii. 23, 26, 27): Lambs for thy
clothing, and milk for the food of thy household. Job, it is likely,
had silver and gold as well as Abraham (Gen. xiii. 2); but then men
valued their own and their neighbours' estates by that which was for
service and present use more than by that which was for show and state,
and fit only to be hoarded. As soon as God had made man, and provided
for his maintenance by the herbs and fruits, he made him rich and great
by giving him dominion over the creatures, Gen. i. 28. That therefore
being still continued to man, notwithstanding his defection (Gen. ix.
2), is still to be reckoned one of the most considerable instances of
men's wealth, honour, and power, Ps. viii. 6. (2.) By his servants. He
had a very good household or husbandry, many that were employed for him
and maintained by him; and thus he both had honour and did good; yet
thus he was involved in a great deal of care and put to a great deal of
charge. See the vanity of this world; as goods are increased those must
be increased that tend them and occupy them, and those will be
increased that eat them; and what good has the owner thereof save the
beholding of them with his eyes? Eccles. v. 11. In a word, Job was the
greatest of all the men of the east; and they were the richest in the
world: those were rich indeed who were replenished more than the east,
Isa. ii. 6. Margin. Job's wealth, with his wisdom, entitled him to the
honour and power he had in his country, which he describes (ch. xxix.),
and made him sit chief. Job was upright and honest, and yet grew rich,
nay, therefore grew rich; for honesty is the best policy, and piety and
charity are ordinarily the surest ways of thriving. He had a great
household and much business, and yet kept up the fear and worship of
God; and he and his house served the Lord. The account of Job's piety
and prosperity comes before the history of his great afflictions, to
show that neither will secure us from the common, no, nor from the
uncommon calamities of human life. Piety will not secure us, as Job's
mistaken friends thought, for all things come alike to all; prosperity
will not, as a careless world thinks, Isa. xlvii. 8. I sit as a queen
and therefore shall see no sorrow.
Job's Solicitude for His Children. (b. c. 1520.)
4 And his sons went and feasted in their houses, every one his day; and
sent and called for their three sisters to eat and to drink with them.
5 And it was so, when the days of their feasting were gone about,
that Job sent and sanctified them, and rose up early in the morning,
and offered burnt offerings according to the number of them all: for
Job said, It may be that my sons have sinned, and cursed God in their
hearts. Thus did Job continually.
We have here a further account of Job's prosperity and his piety.
I. His great comfort in his children is taken notice of as an instance
of his prosperity; for our temporal comforts are borrowed, depend upon
others, and are as those about us are. Job himself mentions it as one
of the greatest joys of his prosperous estate that his children were
about him, ch. xxix. 5. They kept a circular feast at some certain
times (v. 4); they went and feasted in their houses. It was a comfort
to this good man, 1. To see his children grown up and settled in the
world. All his sons were in houses of their own, probably married, and
to each of them he had given a competent portion to set up with. Those
that had been olive-plants round his table were removed to tables of
their own. 2. To see them thrive in their affairs, and able to feast
one another, as well as to feed themselves. Good parents desire,
promote, and rejoice in, their children's wealth and prosperity as
their own. 3. To see them in health, no sickness in their houses, for
that would have spoiled their feasting and turned it into mourning. 4.
Especially to see them live in love, and unity, and mutual good
affection, no jars or quarrels among them, no strangeness, no shyness
one of another, no strait-handedness, but, though every one knew his
own, they lived with as much freedom as if they had had all in common.
It is comfortable to the hearts of parents, and comely in the eyes of
all, to see brethren thus knit together. Behold, how good and how
pleasant it is! Ps. cxxxiii. 1. 5. It added to his comfort to see the
brothers so kind to their sisters, that they sent for them to feast
with them; for they were so modest that they would not have gone if
they had not been sent for. Those brothers that slight their sisters,
care not for their company, and have no concern for their comfort, are
ill-bred, ill-natured, and very unlike Job's sons. It seems their feast
was so sober and decent that their sisters were good company for them
at it. 6. They feasted in their own houses, not in public houses, where
they would be more exposed to temptations, and which were not so
creditable. We do not find that Job himself feasted with them.
Doubtless they invited him, and he would have been the most welcome
guest at any of their tables; nor was it from any sourness or
moroseness of temper, or for want of natural affection, that he kept
away, but he was old and dead to these things, like Barzillai (2 Sam.
xix. 35), and considered that the young people would be more free and
pleasant if there were none but themselves. Yet he would not restrain
his children from that diversion which he denied himself. Young people
may be allowed a youthful liberty, provided they flee youthful lusts.
II. His great care about his children is taken notice of as an instance
of his piety: for that we are really which we are relatively. Those
that are good will be good to their children, and especially do what
they can for the good of their souls. Observe (v. 5) Job's pious
concern for the spiritual welfare of his children,
1. He was jealous over them with a godly jealousy; and so we ought to
be over ourselves and those that are dearest to us, as far as is
necessary to our care and endeavour for their good. Job had given his
children a good education, had comfort in them and good hope concerning
them; and yet he said, "It may be, my sons have sinned in the days of
their feasting more than at other times, have been too merry, have
taken too great a liberty in eating and drinking, and have cursed God
in their hearts," that is, "have entertained atheistical or profane
thoughts in their minds, unworthy notions of God and his providence,
and the exercises of religion." When they were full they were ready to
deny God, and to say, Who is the Lord? (Prov. xxx. 9), ready to forget
God and to say, The power of our hand has gotten us this wealth, Deut.
viii. 12, &c. Nothing alienates the mind more from God than the
indulgence of the flesh.
2. As soon as the days of their feasting were over he called them to
the solemn exercises of religion. Not while their feasting lasted (let
them take their time for that; there is a time for all things), but
when it was over, their good father reminded them that they must know
when to desist, and not think to fare sumptuously every day; though
they had their days of feasting the week round, they must not think to
have them the year round; they had something else to do. Note, Those
that are merry must find a time to be serious.
3. He sent to them to prepare for solemn ordinances, sent and
sanctified them, ordered them to examine their own consciences and
repent of what they had done amiss in their feasting, to lay aside
their vanity and compose themselves for religious exercises. Thus he
kept his authority over them for their good, and they submitted to it,
though they had got into houses of their own. Still he was the priest
of the family, and at his altar they all attended, valuing their share
in his prayers more than their share in his estate. Parents cannot give
grace to their children (it is God that sanctifies), but they ought by
seasonable admonitions and counsels to further their sanctification. In
their baptism they were sanctified to God; let it be our desire and
endeavour that they may be sanctified for him.
4. He offered sacrifice for them, both to atone for the sins he feared
they had been guilty of in the days of their feasting and to implore
for them mercy to pardon and grace to prevent the debauching of their
minds and corrupting of their manners by the liberty they had taken,
and to preserve their piety and purity.
For he with mournful eyes had often spied,
Scattered on Pleasure's smooth but treacherous tide,
The spoils of virtue overpowered by sense,
And floating wrecks of ruined innocence.
Sir R. Blackmore.
Job, like Abraham, had an altar for his family, on which, it is likely,
he offered sacrifice daily; but, on this extraordinary occasion, he
offered more sacrifices than usual, and with more solemnity, according
to the number of them all, one for each child. Parents should be
particular in their addresses to God for the several branches of their
family. "For this child I prayed, according to its particular temper,
genius, and condition," to which the prayers, as well as the
endeavours, must be accommodated. When these sacrifices were to be
offered, (1.) He rose early, as one in care that his children might not
lie long under guilt and as one whose heart was upon his work and his
desire towards it. (2.) He required his children to attend the
sacrifice, that they might join with him in the prayers he offered with
the sacrifice, that the sight of the killing of the sacrifice might
humble them much for their sins, for which they deserved to die, and
the sight of the offering of it up might lead them to a Mediator. This
serious work would help to make them serious again after the days of
their gaiety.
5. Thus he did continually, and not merely whenever an occasion of this
kind recurred; for he that is washed needs to wash his feet, John xiii.
10. The acts of repentance and faith must be often renewed, because we
often repeat our transgressions. All days, every day, he offered up his
sacrifices, was constant to his devotions, and did not omit them any
day. The occasional exercises of religion will not excuse us from those
that are stated. He that serves God uprightly will serve him
continually.
Satan before God; Satan Permitted to Afflict Job. (b. c. 1520.)
6 Now there was a day when the sons of God came to present themselves
before the Lord, and Satan came also among them. 7 And the Lord said
unto Satan, Whence comest thou? Then Satan answered the Lord, and said,
From going to and fro in the earth, and from walking up and down in it.
8 And the Lord said unto Satan, Hast thou considered my servant Job,
that there is none like him in the earth, a perfect and an upright man,
one that feareth God, and escheweth evil? 9 Then Satan answered the
Lord, and said, Doth Job fear God for nought? 10 Hast not thou made a
hedge about him, and about his house, and about all that he hath on
every side? thou hast blessed the work of his hands, and his substance
is increased in the land. 11 But put forth thine hand now, and touch
all that he hath, and he will curse thee to thy face. 12 And the Lord
said unto Satan, Behold, all that he hath is in thy power; only upon
himself put not forth thine hand. So Satan went forth from the presence
of the Lord.
Job was not only so rich and great, but withal so wise and good, and
had such an interest both in heaven and earth, that one would think the
mountain of his prosperity stood so strong that it could not be moved;
but here we have a thick cloud gathering over his head, pregnant with a
horrible tempest. We must never think ourselves secure from storms
while we are in this lower region. Before we are told how his troubles
surprised and seized him here in this visible world, we are here told
how they were concerted in the world of spirits, that the devil, having
a great enmity to Job for his eminent piety, begged and obtained leave
to torment him. It does not at all derogate from the credibility of
Job's story in general to allow that this discourse between God and
Satan, in these verses, is parabolical, like that of Micaiah (1 Kings
xxii. 19, &c.), and an allegory designed to represent the malice of the
devil against good men and the divine check and restraint which that
malice is under; only thus much further is intimated, that the affairs
of this earth are very much the subject of the counsels of the unseen
world. That world is dark to us, but we lie very open to it. Now here
we have,
I. Satan among the sons of God (v. 6), an adversary (so Satan
signifies) to God, to men, to all good: he thrust himself into an
assembly of the sons of God that came to present themselves before the
Lord. This means either, 1. A meeting of the saints on earth.
Professors of religion, in the patriarchal age, were called sons of God
(Gen. vi. 2); they had then religious assemblies and stated times for
them. The King came in to see his guests; the eye of God was on all
present. But there was a serpent in paradise, a Satan among the sons of
God; when they come together he is among them, to distract and disturb
them, stands at their right hand to resist them. The Lord rebuke thee,
Satan! Or, 2. A meeting of the angels in heaven. They are the sons of
God, ch. xxxviii. 7. They came to give an account of their negotiations
on earth and to receive new instructions. Satan was one of them
originally; but how hast thou fallen, O Lucifer! He shall no more stand
in that congregation, yet he is here represented, as coming among them,
either summoned to appear as a criminal or connived at, for the
present, though an intruder.
II. His examination, how he came thither (v. 7): The Lord said unto
Satan, Whence comest thou? He knew very well whence he came, and with
what design he came thither, that as the good angels came to do good he
came for a permission to do hurt; but he would, by calling him to an
account, show him that he was under check and control. Whence comest
thou? He asks this, 1. As wondering what brought him thither. Is Saul
among the prophets? Satan among the sons of God? Yes, for he transforms
himself into an angel of light (2 Cor. xi. 13, 14), and would seem one
of them. Note, It is possible that a man may be a child of the devil
and yet be found in the assemblies of the sons of God in this world,
and there may pass undiscovered by men, and yet be challenged by the
all-seeing God. Friend, how camest thou in hither? Or, 2. As enquiring
what he had been doing before he came thither. The same question was
perhaps put to the rest of those that presented themselves before the
Lord, "Whence came you?" We are accountable to God for all our haunts
and all the ways we traverse.
III. The account he gives of himself and of the tour he had made. I
come (says he) from going to and fro on the earth. 1. He could not
pretend he had been doing any good, could give no such account of
himself as the sons of God could, who presented themselves before the
Lord, who came from executing his orders, serving the interest of his
kingdom, and ministering to the heirs of salvation. 2. He would not own
he had been doing any hurt, that he had been drawing men from the
allegiance to God, deceiving and destroying souls; no. I have done no
wickedness, Prov. xxx. 20. Thy servant went nowhere. In saying that he
had walked to and fro through the earth, he intimates that he had kept
himself within the bounds allotted him, and had not transgressed his
bounds; for the dragon is cast out into the earth (Rev. xii. 9) and not
yet confined to his place of torment. While we are on this earth we are
within his reach, and with so much subtlety, swiftness, and industry,
does he penetrate into all the corners of it, that we cannot be in any
place secure from his temptations. 3. He yet seems to give some
representation of his own character. (1.) Perhaps it is spoken proudly,
and with an air of haughtiness, as if he were indeed the prince of this
world, as if the kingdoms of the world and the glory of them were his
(Luke iv. 6), and he had now been walking in circuit through his own
territories. (2.) Perhaps it is spoken fretfully, and with discontent.
He had been walking to and fro, and could find no rest, but was as much
a fugitive and a vagabond as Cain in the land of Nod. (3.) Perhaps it
is spoken carefully: "I have been hard at work, going to and fro," or
(as some read it) "searching about in the earth," really in quest of an
opportunity to do mischief. He walks abut seeking whom he may devour.
It concerns us therefore to be sober and vigilant.
IV. The question God puts to him concerning Job (v. 8): Hast thou
considered my servant Job? As when we meet with one that has been in a
distant place, where we have a friend we dearly love, we are ready to
ask, "You have been in such a place; pray did you see my friend there?"
Observe, 1. How honourably God speaks of Job: He is my servant. Good
men are God's servants, and he is pleased to reckon himself honoured in
their services, and they are to him for a name and a praise (Jer. xiii.
11) and a crown of glory, Isa. lxii. 3. "Yonder is my servant Job;
there is none like him, none I value like him, of all the princes and
potentates of the earth; one such saint as he is worth them all: none
like him for uprightness and serious piety; many do well, but he
excelleth them all; there is not to be found such great faith, no, not
in Israel." Thus Christ, long after, commended the centurion and the
woman of Canaan, who were both of them, like Job, strangers to that
commonwealth. The saints glory in God--Who is like thee among the gods?
and he is pleased to glory in them--Who is like Israel among the
people? So here, none like Job, none in earth, that state of
imperfection. Those in heaven do indeed far outshine him; those who are
least in that kingdom are greater than he; but on earth there is not
his like. There is none like him in that land; so some good men are the
glory of their country. 2. How closely he gives to Satan this good
character of Job: Hast thou set thy heart to my servant Job? designing
hereby, (1.) To aggravate the apostasy and misery of that wicked
spirit: "How unlike him are thou!" Note, The holiness and happiness of
the saints are the shame and torment of the devil and the devil's
children. (2.) To answer the devil's seeming boast of the interest he
had in this earth. "I have been walking to and fro in it," says he,
"and it is all my own; all flesh have corrupted their way; they all sit
still, and are at rest in their sins," Zech. i. 10, 11. "Nay, hold,"
saith God, "Job is my faithful servant." Satan may boast, but he shall
not triumph. (3.) To anticipate his accusations, as if he had said,
"Satan, I know thy errand; thou hast come to inform against Job; but
hast thou considered him? Does not his unquestionable character give
thee the lie?" Note, God knows all the malice of the devil and his
instruments against his servants; and we have an advocate ready to
appear for us, even before we are accused.
V. The devil's base insinuation against Job, in answer to God's
encomium of him. He could not deny but that Job feared God, but
suggested that he was a mercenary in his religion, and therefore a
hypocrite (v. 9): Doth Job fear God for nought? Observe, 1. How
impatient the devil was of hearing Job praised, though it was God
himself that praised him. Those are like the devil who cannot endure
that any body should be praised but themselves, but grudge the just
share of reputation others have, as Saul (1 Sam. xviii. 5, &c.) and the
Pharisees, Matt. xxi. 15. 2. How much at a loss he was for something to
object against him; he could not accuse him of any thing that was bad,
and therefore charged him with by-ends in doing good. Had the one half
of that been true which his angry friends, in the heat of dispute,
charged him with (ch. xv. 4, xxii. 5), Satan would no doubt have
brought against him now; but no such thing could be alleged, and
therefore, 3. See how slyly he censured him as a hypocrite, not
asserting that he was so, but only asking, "Is he not so?" This is the
common way of slanderers, whisperers, backbiters, to suggest that by
way of query which yet they have no reason to think is true. Note, It
is not strange if those that are approved and accepted of God be
unjustly censured by the devil and his instruments; if they are
otherwise unexceptionable, it is easy to charge them with hypocrisy, as
Satan charged Job, and they have no way to clear themselves, but
patiently to wait for the judgment of God. As there is nothing we
should dread more than being hypocrites, so there is nothing we need
dread less that being called and counted so without cause. 4. How
unjustly he accused him as mercenary, to prove him a hypocrite. It was
a great truth that Job did not fear God for nought; he got much by it,
for godliness is great gain: but it was a falsehood that he would not
have feared God if he had not got this by it, as the event proved.
Job's friends charged him with hypocrisy because he was greatly
afflicted, Satan because he greatly prospered. It is no hard matter for
those to calumniate that seek an occasion. It is not mercenary to look
at the eternal recompence in our obedience; but to aim at temporal
advantages in our religion, and to make it subservient to them, is
spiritual idolatry, worshipping the creature more than the Creator, and
is likely to end in a fatal apostasy. Men cannot long serve God and
mammon.
VI. The complaint Satan made of Job's prosperity, v. 10. Observe, 1.
What God had done for Job. He had protected him, made a hedge about
him, for the defence of his person, his family, and all his
possessions. Note, God's peculiar people are taken under his special
protection, they and all that belong to them; divine grace makes a
hedge about their spiritual life, and divine providence about their
natural life, so they are safe and easy. He had prospered him, not in
idleness or injustice (the devil could not accuse him of them), but in
the way of honest diligence: Thou hast blessed the work of his hands.
Without that blessing, be the hands ever so strong, ever so skilful,
the work will not prosper; but, with that, his substance has
wonderfully increased in the land. The blessing of the Lord makes rich:
Satan himself owns it. 2. What notice the devil took of it, and how he
improved it against him. The devil speaks of it with vexation. "I see
thou hast made a hedge about him, round about;" as if he had walked it
round, to see if he could spy a single gap in it, for him to enter in
at, to do him a mischief; but he was disappointed: it was a complete
hedge. The wicked one saw it and was grieved, and argued against Job
that the only reason why he served God was because God prospered him.
"No thanks to him to be true to the government that prefers him, and to
serve a Master that pays him so well."
VII. The proof Satan undertakes to give of the hypocrisy and
mercenariness of Job's religion, if he might but have leave to strip
him of his wealth. "Let it be put to this issue," says he (v. 11);
"make him poor, frown upon him, turn thy hand against him, and then see
where his religion will be; touch what he has and it will appear what
he is. If he curse thee not to thy face, let me never be believed, but
posted for a liar and false accuser. Let me perish if he curse thee
not;" so some supply the imprecation, which the devil himself modestly
concealed, but the profane swearers of our age impudently and daringly
speak out. Observe, 1. How slightly he speaks of the affliction he
desired that Job might be tried with: "Do but touch all that he has, do
but begin with him, do but threaten to make him poor; a little cross
will change his tone." 2. How spitefully he speaks of the impression it
would make upon Job: "He will not only let fall his devotion, but turn
it into an open defiance--not only think hardly of thee, but even curse
thee to thy face." The word translated curse is barac, the same that
ordinarily, and originally, signifies to bless; but cursing God is so
impious a thing that the holy language would not admit the name: but
that where the sense requires it it must be so understood is plain form
1 Kings xxi. 10-13, where the word is used concerning the crime charged
on Naboth, that he did blaspheme God and the king. Now, (1.) It is
likely that Satan did think that Job, if impoverished, would renounce
his religion and so disprove his profession, and if so (as a learned
gentleman has observed in his Mount of Spirits) Satan would have made
out his own universal empire among the children of men. God declared
Job the best man then living: now, if Satan can prove him a hypocrite,
it will follow that God had not one faithful servant among men and that
there was no such thing as true and sincere piety in the world, but
religion was all a sham, and Satan was king de facto--in fact, over all
mankind. But it appeared that the Lord knows those that are his and is
not deceived in any. (2.) However, if Job should retain his religion,
Satan would have the satisfaction to see him sorely afflicted. He hates
good men, and delights in their griefs, as God has pleasure in their
prosperity.
VIII. The permission God gave to Satan to afflict Job for the trial of
his sincerity. Satan desired God to do it: Put forth thy hand now. God
allowed him to do it (v. 12): "All that he has is in thy hand; make the
trial as sharp as thou canst; do thy worst at him." Now, 1. It is a
matter of wonder that God should give Satan such a permission as this,
should deliver the soul of his turtle-dove into the hand of the
adversary, such a lamb to such a lion; but he did it for his own glory,
the honour of Job, the explanation of Providence, and the encouragement
of his afflicted people in all ages, to make a case which, being
adjudged, might be a useful precedent. He suffered Job to be tried, as
he suffered Peter to be sifted, but took care that his faith should not
fail (Luke xxii. 32) and then the trial of it was found unto praise,
and honour, and glory, 1 Pet. i. 7. But, 2. It is a matter of comfort
that God has the devil in a chain, in a great chain, Rev. xx. 1. He
could not afflict Job without leave from God first asked and obtained,
and then no further than he had leave: "Only upon himself put not forth
thy hand; meddle not with his body, but only with his estate." It is a
limited power that the devil has; he has no power to debauch men but
what they give him themselves, nor power to afflict men but what is
given him from above.
IX. Satan's departure from this meeting of the sons of God. Before they
broke up, Satan went forth (as Cain, Gen. iv. 16) from the presence of
the Lord; no longer detained before him (as Doeg was, 1 Sam. xxi. 7)
than till he had accomplished his malicious purpose. He went forth, 1.
Glad that he had gained his point, proud of the permission he had to do
mischief to a good man; and, 2. Resolved to lose no time, but speedily
to put his project in execution. He went forth now, not to go to and
fro, rambling through the earth, but with a direct course, to fall upon
poor Job, who is carefully going on in the way of his duty, and knows
nothing of the matter. What passes between good and bad spirits
concerning us we are not aware of.
The Calamities Brought on Job; The Death of Job's Children. (b. c. 1520.)
13 And there was a day when his sons and his daughters were eating and
drinking wine in their eldest brother's house: 14 And there came a
messenger unto Job, and said, The oxen were plowing, and the asses
feeding beside them: 15 And the Sabeans fell upon them, and took them
away; yea, they have slain the servants with the edge of the sword; and
I only am escaped alone to tell thee. 16 While he was yet speaking,
there came also another, and said, The fire of God is fallen from
heaven, and hath burned up the sheep, and the servants, and consumed
them; and I only am escaped alone to tell thee. 17 While he was yet
speaking, there came also another, and said, The Chaldeans made out
three bands, and fell upon the camels, and have carried them away, yea,
and slain the servants with the edge of the sword; and I only am
escaped alone to tell thee. 18 While he was yet speaking, there came
also another, and said, Thy sons and thy daughters were eating and
drinking wine in their eldest brother's house: 19 And, behold, there
came a great wind from the wilderness, and smote the four corners of
the house, and it fell upon the young men, and they are dead; and I
only am escaped alone to tell thee.
We have here a particular account of Job's troubles.
I. Satan brought them upon him on the very day that his children began
their course of feasting, at their eldest brother's house (v. 13),
where, he having (we may suppose) the double portion, the entertainment
was the richest and most plentiful. The whole family, no doubt, was in
perfect repose, and all were easy and under no apprehension of the
trouble, now when they revived this custom; and this time Satan chose,
that the trouble, coming now, might be the more grievous. The night of
my pleasure has he turned into fear, Isa. xxi. 4.
II. They all come upon him at once; while one messenger of evil tidings
was speaking another came, and, before he had told his story, a third,
and a fourth, followed immediately. Thus Satan, by the divine
permission, ordered it, 1. That there might appear a more than ordinary
displeasure of God against him in his troubles, and by that he might be
exasperated against divine Providence, as if it were resolved, right or
wrong, to ruin him, and not give him time to speak for himself. 2. That
he might not have leisure to consider and recollect himself, and reason
himself into a gracious submission, but might be overwhelmed and
overpowered by a complication of calamities. If he have not room to
pause a little, he will be apt to speak in haste, and then, if ever, he
will curse his God. Note, The children of God are often in heaviness
through manifold temptations; deep calls to deep; waves and billows
come one upon the neck of another. Let one affliction therefore quicken
and help us to prepare for another; for, how deep soever we have drunk
of the bitter cup, as long as we are in this world we cannot be sure
that we have drunk our share and that it will finally pass from us.
III. They took from him all that he had, and made a full end of his
enjoyments. The detail of his losses answers to the foregoing inventory
of his possessions.
1. He had 500 yoke of oxen, and 500 she-asses, and a competent number
of servants to attend them; and all these he lost at once, v. 14, 15.
The account he has of this lets him know, (1.) That it was not through
any carelessness of his servants; for then his resentment might have
spent itself upon them: The oxen were ploughing, not playing, and the
asses not suffered to stray and so taken up as waifs, but feeding
beside them, under the servant's eye, each in their place; and those
that passed by, we may suppose, blessed them, and said, God speed the
plough. Note, All our prudence, care, and diligence, cannot secure us
from affliction, no, not from those afflictions which are commonly
owing to imprudence and negligence. Except the Lord keep the city, the
watchman, though ever so wakeful, wakes but in vain. Yet it is some
comfort under a trouble if it found us in the way of our duty, and not
in any by-path. (2.) That is was through the wickedness of his
neighbours the Sabeans, probably a sort of robbers that lived by spoil
and plunder. They carried off the oxen and asses, and slew the servants
that faithfully and bravely did their best to defend them, and one only
escaped, not in kindness to him or his master, but that Job might have
the certain intelligence of it by an eye-witness before he heard it by
a flying report, which would have brought it upon him gradually. We
have no reason to suspect that either Job or his servants had given any
provocation to the Sabeans to make this inroad, but Satan put it into
their hearts to do it, to do it now, and so gained a double point, for
he made both Job to suffer and them to sin. Note, When Satan has God's
permission to do mischief he will not want mischievous men to be his
instruments in doing it, for he is a spirit that works in the children
of disobedience.
2. He had 7000 sheep, and shepherds that kept them; and all those he
lost at the same time by lightning, v. 16. Job was perhaps, in his own
mind, ready to reproach the Sabeans, and fly out against them for their
injustice and cruelty, when the next news immediately directs him to
look upwards: The fire of God has fallen from heaven. As thunder is his
voice, so lightning is his fire: but this was such an extraordinary
lightning, and levelled so directly against Job, that all his sheep and
shepherds were not only killed, but consumed by it at once, and one
shepherd only was left alive to carry the news to poor Job. The devil,
aiming to make him curse God and renounce his religion, managed this
part of the trial very artfully, in order thereto. (1.) His sheep, with
which especially he used to honour God in sacrifice, were all taken
from him, as if God were angry at his offerings and would punish him in
those very things which he had employed in his service. Having
misrepresented Job to God as a false servant, in pursuance of his old
design to set Heaven and earth at variance, he here misrepresented God
to Jacob as a hard Master, who would not protect those flocks out of
which he had so many burnt-offerings. This would tempt Job to say, It
is in vain to serve God. (2.) The messenger called the lightning the
fire of God (and innocently enough), but perhaps Satan thereby designed
to strike into his mind this thought, that God had turned to be his
enemy and fought against him, which was much more grievous to him than
all the insults of the Sabeans. He owned (ch. xxxi. 23) that
destruction from God was a terror to him. How terrible then were the
tidings of this destruction, which came immediately from the hand of
God! Had the fire from heaven consumed the sheep upon the altar, he
might have construed it into a token of God's favour; but, the fire
consuming them in the pasture, he could not but look upon it as a token
of God's displeasure. There have not been the like since Sodom was
burned.
3. He had 3000 camels, and servants tending them; and he lost them all
at the same time by the Chaldeans, who came in three bands, and drove
them away, and slew the servants, v. 17. If the fire of God, which fell
upon Job's honest servants, who were in the way of their duty, had
fallen upon the Sabean and Chaldean robbers who were doing mischief,
God's judgments therein would have been like the great mountains,
evident and conspicuous; but when the way of the wicked prospers, and
they carry off their booty, while just and good men are suddenly cut
off, God's righteousness is like the great deep, the bottom of which we
cannot find, Ps. xxxvi. 6.
4. His dearest and most valuable possessions were his ten children;
and, to conclude the tragedy, news if brought him, at the same time,
that they were killed and buried in the ruins of the house in which
they were feasting, and all the servants that waited on them, except
one that came express with the tidings of it, v. 18, 19. This was the
greatest of Job's losses, and which could not but go nearest him; and
therefore the devil reserved it for the last, that, if the other
provocations failed, this might make him curse God. Our children are
pieces of ourselves; it is very hard to part with them, and touches a
good man in as tender a part as any. But to part with them all at once,
and for them to be all cut off in a moment, who had been so many years
his cares and hopes, went to the quick indeed. (1.) They all died
together, and not one of them was left alive. David, though a wise and
good man, was very much discomposed by the death of one son. How hard
then did it bear upon poor Job who lost them all, and, in one moment,
was written childless! (2.) They died suddenly. Had they been taken
away by some lingering disease, he would have had notice to expect
their death, and prepare for the breach; but this came upon him without
giving him any warning. (3.) They died when they were feasting and
making merry. Had they died suddenly when they were praying, he might
the better have borne it. He would have hoped that death had found them
in a good frame if their blood had been mingled with their feast, where
he himself used to be jealous of them that they had sinned, and cursed
God in their hearts--to have that day come upon them unawares, like a
thief in the night, when perhaps their heads were overcharged with
surfeiting and drunkenness--this could not but add much to his grief,
considering what a tender concern he always had for his children's
souls, and that they were now out of the reach of the sacrifices he
used to offer according to the number of them all. See how all things
come alike to all. Job's children were constantly prayed for by their
father, and lived in love one with another, and yet came to this
untimely end. (4.) They died by a wind of the devil's raising, who is
the prince of the power of the air (Eph. ii. 2), but it was looked upon
to be an immediate hand of God, and a token of his wrath. So Bildad
construed it (ch. viii. 4): Thy children have sinned against him, and
he has cast them away in their transgression. (5.) They were taken away
when he had most need of them to comfort him under all his other
losses. Such miserable comforters are all creatures. In God only we
have a present help at all times.
Job's Sorrow and Submission. (b. c. 1520.)
20 Then Job arose, and rent his mantle, and shaved his head, and fell
down upon the ground, and worshipped, 21 And said, Naked came I out
of my mother's womb, and naked shall I return thither: the Lord gave,
and the Lord hath taken away; blessed be the name of the Lord. 22 In
all this Job sinned not, nor charged God foolishly.
The devil had done all he desired leave to do against Job, to provoke
him to curse God. He had touched all he had, touched it with a witness;
he whom the rising sun saw the richest of all the men in the east was
before night poor to a proverb. If his riches had been, as Satan
insinuated, the only principle of his religion now that he had lost his
riches he would certainly have lost his religion; but the account we
have, in these verses, of his pious deportment under his affliction,
sufficiently proved the devil a liar and Job an honest man.
I. He conducted himself like a man under his afflictions, not stupid
and senseless, like a stock or stone, not unnatural and unaffected at
the death of his children and servants; no (v. 20), he arose, and rent
his mantle, and shaved his head, which were the usual expressions of
great sorrow, to show that he was sensible of the hand of the Lord that
had gone out against him; yet he did not break out into any
indecencies, nor discover any extravagant passion. He did not faint
away, but arose, as a champion to the combat; he did not, in a heat,
throw off his clothes, but very gravely, in conformity to the custom of
the country, rent his mantle, his cloak, or outer garment; he did not
passionately tear his hair, but deliberately shaved his head. By all
this it appeared that he kept his temper, and bravely maintained the
possession and repose of his own soul, in the midst of all these
provocations. The time when he began to show his feelings is
observable; it was not till he heard of the death of his children, and
then he arose, then he rent his mantle. A worldly unbelieving heart
would have said, "Now that the meat is gone it is well that the mouths
are gone too; now that there are no portions it is well that there are
no children:" but Job knew better, and would have been thankful if
Providence had spared his children, though he had little of nothing for
them, for Jehovah-jireh--the Lord will provide. Some expositors,
remembering that it was usual with the Jews to rend their clothes when
they heard blasphemy, conjecture that Job rent his clothes in a holy
indignation at the blasphemous thoughts which Satan now cast into his
mind, tempting him to curse God.
II. He conducted himself like a wise and good man under his affliction,
like a perfect and upright man, and one that feared God and eschewed
the evil of sin more than that of outward trouble.
1. He humbled himself under the hand of God, and accommodated himself
to the providences he was under, as one that knew how to want as well
as how to abound. When God called to weeping and mourning he wept and
mourned, rent his mantle and shaved his head; and, as one that abased
himself even to the dust before God, he fell down upon the ground, in a
penitent sense of sin and a patient submission to the will of God,
accepting the punishment of his iniquity. Hereby he showed his
sincerity; for hypocrites cry not when God binds them, ch. xxxvi. 13.
Hereby he prepared himself to get good by the affliction; for how can
we improve the grief which we will not feel?
2. He composed himself with quieting considerations, that he might not
be disturbed and put out of the possession of his own soul by these
events. He reasons from the common state of human life, which he
describes with application to himself: Naked came I (as others do) out
of my mother's womb, and naked shall I return thither, into the lap of
our common mother--the earth, as the child, when it is sick or weary,
lays its head in its mother's bosom. Dust we were in our original, and
to dust we return in our exit (Gen. iii. 19), to the earth as we were
(Eccl. xii. 7), naked shall we return thither, whence we were taken,
namely, to the clay, ch. xxxiii. 6. St. Paul refers to this of Job, 1
Tim. vi. 7. We brought nothing of this world's goods into the world,
but have them from others; and it is certain that we can carry nothing
out, but must leave them to others. We come into the world naked, not
only unarmed, but unclothed, helpless, shiftless, not so well covered
and fenced as other creatures. The sin we are born in makes us naked,
to our shame, in the eyes of the holy God. We go out of the world
naked; the body does, though the sanctified soul goes clothed, 2 Cor.
v. 3. Death strips us of all our enjoyments; clothing can neither warm
nor adorn a dead body. This consideration silenced Job under all his
losses. (1.) He is but where he was at first. He looks upon himself
only as naked, not maimed, not wounded; he was himself still his own
man, when nothing else was his own, and therefore but reduced to his
first condition. Nemo tam pauper potest esse quam natus est--no one can
be so poor as he was when born.--Min. Felix. If we are impoverished, we
are not wronged, nor much hurt, for we are but as we were born. (2.) He
is but where he must have been at last, and is only unclothed, or
unloaded rather, a little sooner than he expected. If we put off our
clothes before we go to bed, it is some inconvenience, but it may be
the better borne when it is near bed-time.
3. He gave glory to God, and expressed himself upon this occasion with
a great veneration for the divine Providence, and a meek submission to
its disposals. We may well rejoice to find Job in this good frame,
because this was the very thing upon which the trial of his integrity
was put, though he did not know it. The devil said that he would, under
his affliction, curse God; but he blessed him, and so proved himself an
honest man.
(1.) He acknowledged the hand of God both in the mercies he had
formerly enjoyed and in the afflictions he was now exercised with: The
Lord gave, and the Lord has taken away. We must own the divine
Providence, [1.] In all our comforts. God gave us our being, made us,
and not we ourselves, gave us our wealth; it was not our own ingenuity
or industry that enriched us, but God's blessing on our cares and
endeavours. He gave us power to get wealth, not only made the creatures
for us, but best owed upon us our share. [2.] In all our crosses. The
same that gave hath taken away; and may he not do what he will with his
own? See how Job looks above instruments, and keeps his eye upon the
first Cause. He does not say, "The Lord gave, and the Sabeans and
Chaldeans have taken away; God made me rich, and the devil has made me
poor;" but, "He that gave has taken;" and for that reason he is dumb,
and has nothing to say, because God did it. He that gave all may take
what, and when, and how much he pleases. Seneca could argue thus,
Abstulit, sed et dedit--he took away, but he also gave; and Epictetus
excellently (cap. 15), "When thou art deprived of any comfort, suppose
a child taken away by death, or a part of thy estate lost, say not
apolesa auto--I have lost it; but apedoka--I have restored it to the
right owner; but thou wilt object (says he), kakos ho aphelomenos--he
is a bad man that has robbed me; to which he answers, ti de soi
melei--What is it to thee by what hand he that gives remands what he
gave?"
(2.) He adored God in both. When all was gone he fell down and
worshipped. Note, Afflictions must not divert us from, but quicken us
to, the exercises of religion. Weeping must not hinder sowing, nor
hinder worshipping. He eyed not only the hand of God, but the name of
God, in his afflictions, and gave glory to that: Blessed be the name of
the Lord. He has still the same great and good thoughts of God that
ever he had, and is as forward as ever to speak them forth to his
praise; he can find in his heart to bless God even when he takes away
as well as when he gives. Thus must we sing both of mercy and judgment,
Ps. ci. 1. [1.] He blesses God for what was given, though now it was
taken away. When our comforts are removed from us we must thank God
that ever we had them and had them so much longer than we deserved.
Nay, [2.] He adores God even in taking away, and gives him honour by a
willing submission; nay, he gives him thanks for good designed him by
his afflictions, for gracious supports under his afflictions, and the
believing hopes he had of a happy issue at last.
Lastly, Here is the honourable testimony which the Holy Ghost gives to
Job's constancy and good conduct under his afflictions. He passed his
trials with applause, v. 22. In all this Job did not act amiss, for he
did not attribute folly to God, nor in the least reflect upon his
wisdom in what he had done. Discontent and impatience do in effect
charge God with folly. Against the workings of these therefore Job
carefully watched; and so must we, acknowledging that as God has done
right, but we have done wickedly, so God has done wisely, but we have
done foolishly, very foolishly. Those who not only keep their temper
under crosses and provocations, but keep up good thoughts of God and
sweet communion with him, whether their praise be of men or no, it will
be of God, as Job's here was.
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J O B
CHAP. II.
We left Job honourably acquitted upon a fair trial between God and
Satan concerning him. Satan had leave to touch, to touch and take, all
he had, and was confident that he would then curse God to his face;
but, on the contrary, he blessed him, and so he was proved an honest
man and Satan a false accuser. Now, one would have thought, this would
be conclusive, and that Job would never have his reputation called in
question again; but Job is known to be armour of proof, and therefore
is here set up for a mark, and brought upon his trial, a second time.
I. Satan moves for another trial, which should touch his bone and his
flesh, ver. 1-5. II. God, for holy ends, permits it, ver. 6. III. Satan
smites him with a very painful and loathsome disease, ver. 7, 8. IV.
His wife tempts him to curse God, but he resists the temptation, ver.
9, 10. V. His friends come to condole with him and to comfort him, ver.
11-13. And in this that good man is set forth for an example of
suffering affliction and of patience.
Satan Again Permitted to Afflict Job. (b. c. 1520.)
1 Again there was a day when the sons of God came to present themselves
before the Lord, and Satan came also among them to present himself
before the Lord. 2 And the Lord said unto Satan, From whence comest
thou? And Satan answered the Lord, and said, From going to and fro in
the earth, and from walking up and down in it. 3 And the Lord said
unto Satan, Hast thou considered my servant Job, that there is none
like him in the earth, a perfect and an upright man, one that feareth
God, and escheweth evil? and still he holdeth fast his integrity,
although thou movedst me against him, to destroy him without cause. 4
And Satan answered the Lord, and said, Skin for skin, yea, all that a
man hath will he give for his life. 5 But put forth thine hand now,
and touch his bone and his flesh, and he will curse thee to thy face.
6 And the Lord said unto Satan, Behold, he is in thine hand; but save
his life.
Satan, that sworn enemy to God and all good men, is here pushing
forward his malicious prosecution of Job, whom he hated because God
loved him, and did all he could to separate between him and his God, to
sow discord and make mischief between them, urging God to afflict him
and then urging him to blaspheme God. One would have thought that he
had enough of his former attempt upon Job, in which he was so
shamefully baffled and disappointed; but malice is restless: the devil
and his instruments are so. Those that calumniate good people, and
accuse them falsely, will have their saying, though the evidence to the
contrary be ever so plain and full and they have been cast in the issue
which they themselves have put it upon. Satan will have Job's cause
called over again. The malicious, unreasonable, importunity of that
great persecutor of the saints is represented (Rev. xii. 10) by his
accusing them before our God day and night, still repeating and urging
that against them which has been many a time answered: so did Satan
here accuse Job day after day. Here is,
I. The court set, and the prosecutor, or accuser, making his appearance
(v. 1, 2), as before, ch. i. 6, 7. The angels attended God's throne and
Satan among them. One would have expected him to come and confess his
malice against Job and his mistake concerning him, to cry, Pecavi--I
have done wrong, for belying one whom God spoke well of, and to beg
pardon; but, instead of that, he comes with a further design against
Job. He is asked the same question as before, Whence comest thou? and
answers as before, From going to and fro in the earth; as if he had
been doing no harm, though he had been abusing that good man.
II. The judge himself of counsel for the accused, and pleading for him
(v. 3): "Hast thou considered my servant Job better than thou didst,
and art thou now at length convinced that he is a faithful servant of
mine, a perfect and an upright man; for thou seest he still holds fast
his integrity?" This is now added to his character, as a further
achievement; instead of letting go his religion, and cursing God, he
holds it faster than ever, as that which he has now more than ordinary
occasion for. He is the same in adversity that he was in prosperity,
and rather better, and more hearty and lively in blessing God than ever
he was, and takes root the faster for being thus shaken. See, 1. How
Satan is condemned for his allegations against Job: "Thou movedst me
against him, as an accuser, to destroy him without cause." Or, "Thou in
vain movedst me to destroy him, for I will never do that." Good men,
when they are cast down, are not destroyed, 2 Cor. iv. 9. How well is
it for us that neither men nor devils are to be our judges, for perhaps
they would destroy us, right or wrong; but our judgment proceeds from
the Lord, whose judgment never errs nor is biassed. 2. How Job is
commended for his constancy notwithstanding the attacks made upon him:
"Still he holds fast his integrity, as his weapon, and thou canst not
disarm him--as his treasure, and thou canst not rob him of that; nay,
thy endeavours to do it make him hold it the faster; instead of losing
ground by the temptation, he gets ground." God speaks of it with
wonder, and pleasure, and something of triumph in the power of his own
grace; Still he holds fast his integrity. Thus the trial of Job's faith
was found to his praise and honour, 1 Pet. i. 7. Constancy crowns
integrity.
III. The accusation further prosecuted, v. 4. What excuse can Satan
make for the failure of his former attempt? What can he say to palliate
it, when he had been so very confident that he should gain his point?
Why, truly, he has this to say, Skin for skin, and all that a man has,
will he give for his life. Something of truth there is in this, that
self-love and self-preservation are very powerful commanding principles
in the hearts of men. Men love themselves better than their nearest
relations, even their children, that are parts of themselves, will not
only venture, but give, their estates to save their lives. All account
life sweet and precious, and, while they are themselves in health and
at ease, they can keep trouble from their hearts, whatever they lose.
We ought to make a good use of this consideration, and, while God
continues to us our life and health and the use of our limbs and
senses, we should the more patiently bear the loss of other comforts.
See Matt. vi. 25. But Satan grounds upon this an accusation of Job,
slyly representing him, 1. As unnatural to those about him, and one
that laid not to heart the death of his children and servants, nor
cared how many of them had their skins (as I may say) stripped over
their ears, so long as he slept in a whole skin himself; as if he that
was so tender of his children's souls could be careless of their
bodies, and, like the ostrich, hardened against his young ones, as
though they were not his. 2. As wholly selfish, and minding nothing but
his own ease and safety; as if his religion made him sour, and morose,
and ill-natured. Thus are the ways and people of God often
misrepresented by the devil and his agents.
IV. A challenge given to make a further trial of Job's integrity (v.
5): "Put forth thy hand now (for I find my hand too short to reach him,
and too weak to hurt him) and touch his bone and his flesh (that is
with him the only tender part, make him sick with smiting him, Mic. vi.
13), and then, I dare say, he will curse thee to thy face, and let go
his integrity." Satan knew it, and we find it by experience, that
nothing is more likely to ruffle the thoughts and put the mind into
disorder than acute pain and distemper of body. There is no disputing
against sense. St. Paul himself had much ado to bear a thorn in the
flesh, nor could he have borne it without special grace from Christ, 2
Cor. xii. 7, 9.
V. A permission granted to Satan to make this trial, v. 6. Satan would
have had God put forth his hand and do it; but he afflicts not
willingly, nor takes any pleasure in grieving the children of men, much
less his own children (Lam. iii. 33), and therefore, if it must be
done, let Satan do it, who delights in such work: "He is in thy hand,
do thy worst with him; but with a proviso and limitation, only save his
life, or his soul. Afflict him, but not to death." Satan hunted for the
precious life, would have taken that if he might, in hopes that dying
agonies would force Job to curse his God; but God had mercy in store
for Job after this trial, and therefore he must survive it, and,
however he is afflicted, must have his life given him for a prey. If
God did not chain up the roaring lion, how soon would he devour us! As
far as he permits the wrath of Satan and wicked men to proceed against
his people he will make it turn to his praise and theirs, and the
remainder thereof he will restrain, Ps. lxxvi. 10. "Save his soul,"
that is, "his reason" (so some), "preserve to him the use of that, for
otherwise it will be no fair trial; if, in his delirium, he should
curse God, that will be no disproof of his integrity. It would be the
language not of his heart, but of his distemper." Job, in being thus
maligned by Satan, was a type of Christ, the first prophecy of whom was
that Satan should bruise his heel (Gen. iii. 15), and so he was foiled,
as in Job's case. Satan tempted him to let go his integrity, his
adoption (Matt. iv. 6): If thou be the Son of God. He entered into the
heart of Judas who betrayed Christ, and (some think) with his terrors
put Christ into his agony in the garden. He had permission to touch his
bone and his flesh without exception of his life, because by dying he
was to do that which Job could not do--destroy him that had the power
of death, that is, the devil.
Job Smitten with Disease; The Affliction of Job. (b. c. 1520.)
7 So went Satan forth from the presence of the Lord, and smote Job with
sore boils from the sole of his foot unto his crown. 8 And he took
him a potsherd to scrape himself withal; and he sat down among the
ashes. 9 Then said his wife unto him, Dost thou still retain thine
integrity? curse God, and die. 10 But he said unto her, Thou speakest
as one of the foolish women speaketh. What? shall we receive good at
the hand of God, and shall we not receive evil? In all this did not Job
sin with his lips.
The devil, having got leave to tear and worry poor Job, presently fell
to work with him, as a tormentor first and then as a tempter. His own
children he tempts first, and draws them to sin, and afterwards
torments, when thereby he has brought them to ruin; but this child of
God he tormented with an affliction, and then tempted to make a bad use
of his affliction. That which he aimed at was to make Job curse God;
now here we are told what course he took both to move him to it and
move it to him, both to give him the provocation, else he would not
have thought of it: thus artfully in the temptation managed with all
the subtlety of the old serpent, who is here playing the same game
against Job that he played against our first parents (Gen. iii.),
aiming to seduce him from his allegiance to his God and to rob him of
his integrity.
I. He provokes him to curse God by smiting him with sore boils, and so
making him a burden to himself, v. 7, 8. The former attack was
extremely violent, but Job kept his ground, bravely made good the pass
and carried the day. Yet he is still but girding on the harness; there
is worse behind. The clouds return after the rain. Satan, by the divine
permission, follows his blow, and now deep calls unto deep.
1. The disease with which Job was seized was very grievous: Satan smote
him with boils, sore boils, all over him, from head to foot, with an
evil inflammation (so some render it), an erysipelas, perhaps, in a
higher degree. One boil, when it is gathering, is torment enough, and
gives a man abundance of pain and uneasiness. What a condition was Job
then in, that had boils all over him, and no part free, and those as of
raging a heat as the devil could make them, and, as it were, set on
fire of hell! The small-pox is a very grievous and painful disease, and
would be much more terrible than it is but that we know the extremity
of it ordinarily lasts but a few days; how grievous then was the
disease of Job, who was smitten all over with sore boils or grievous
ulcers, which made him sick at heart, put him to exquisite torture, and
so spread themselves over him that he could lie down no way for any
ease. If at any time we be exercised with sore and grievous distempers,
let us not think ourselves dealt with any otherwise than as God has
sometimes dealt with the best of his saints and servants. We know not
how much Satan may have a hand (by divine permission) in the diseases
with which the children of men, and especially the children of God, are
afflicted, what infections that prince of the air may spread, what
inflammations may come from that fiery serpent. We read of one whom
Satan had bound many years, Luke xiii. 16. Should God suffer that
roaring lion to have his will against any of us, how miserable would he
soon make us!
2. His management of himself, in this distemper, was very strange, v.
8.
(1.) Instead of healing salves, he took a potsherd, a piece of a broken
pitcher, to scrape himself withal. A very sad pass this poor man had
come to. When a man is sick and sore he may bear it the better if he be
well tended and carefully looked after. Many rich people have with a
soft and tender hand charitably ministered to the poor in such a
condition as this; even Lazarus had some ease from the tongues of the
dogs that came and licked his sores; but poor Job has no help afforded
him. [1.] Nothing is done to his sore but what he does himself, with
his own hands. His children and servants are all dead, his wife unkind,
ch. xix. 17. He has not wherewithal to fee a physician or surgeon; and,
which is most sad of all, none of those he had formerly been kind to
had so much sense of honour and gratitude as to minister to him in his
distress, and lend him a hand to dress or wipe his running sores,
either because the disease was loathsome and noisome or because they
apprehended it to be infectious. Thus it was in the former days, as it
will be in the last days, men were lovers of their own selves,
unthankful, and without natural affection. [2.] All that he does to his
sores is to scrape them; they are not bound up with soft rags, not
mollified with ointment, not washed or kept clean, no healing plasters
laid on them, no opiates, no anodynes, ministered to the poor patient,
to alleviate the pain and compose him to rest, nor any cordials to
support his spirits; all the operation is the scraping of the ulcers,
which, when they had come to a head and began to die, made his body all
over like a scurf, as is usual in the end of the small-pox. It would
have been an endless thing to dress his boils one by one; he therefore
resolves thus to do it by wholesale--a remedy which one would think as
bad as the disease. [3.] He has nothing to do this with but a potsherd,
no surgeon's instrument proper for the purpose, but that which would
rather rake into his wounds, and add to his pain, than give him any
ease. People that are sick and sore have need to be under the
discipline and direction of others, for they are often but bad managers
of themselves.
(2.) Instead of reposing in a soft and warm bed, he sat down among the
ashes. Probably he had a bed left him (for, though his fields were
stripped, we do not find that his house was burnt or plundered), but he
chose to sit in the ashes, either because he was weary of his bed or
because he would put himself into the place and posture of a penitent,
who, in token of his self-abhorrence, lay in dust and ashes, ch. xlii.
6; Isa. lviii. 5; Jonah iii. 6. Thus did he humble himself under the
mighty hand of God, and bring his mind to the meanness and poverty of
his condition. He complains (ch. vii. 5) that his flesh was clothed
with worms and clods of dust; and therefore dust to dust, ashes to
ashes. If God lay him among the ashes, there he will contentedly sit
down. A low spirit becomes low circumstances, and will help to
reconcile us to them. The LXX. reads it, He sat down upon a dunghill
without the city (which is commonly said, in mentioning this story);
but the original says no more than that he sat in the midst of the
ashes, which he might do in his own house.
II. He urges him, by the persuasions of his own wife, to curse God, v.
9. The Jews (who covet much to be wise above what is written) say that
Job's wife was Dinah, Jacob's daughter: so the Chaldee paraphrase. It
is not likely that she was; but, whoever it was, she was to him like
Michal to David, a scoffer at his piety. She was spared to him, when
the rest of his comforts were taken away, for this purpose, to be a
troubler and tempter to him. If Satan leaves any thing that he has
permission to take away, it is with a design of mischief. It is his
policy to send his temptations by the hand of those that are dear to
us, as he tempted Adam by Eve and Christ by Peter. We must therefore
carefully watch that we be not drawn to say or do a wrong thing by the
influence, interest, or entreaty, of any, no, not those for whose
opinion and favour we have ever so great a value. Observe how strong
this temptation was. 1. She banters Job for his constancy in his
religion: "Dost thou still retain thy integrity? Art thou so very
obstinate in thy religion that nothing will cure thee of it? so tame
and sheepish as thus to truckle to a God who is so far from rewarding
thy services with marks of his favour that he seems to take a pleasure
in making thee miserable, strips thee, and scourges thee, without any
provocation given? Is this a God to be still loved, and blessed, and
served?"
Dost thou not see that thy devotion's vain?
What have thy prayers procured but woe and pain?
Hast thou not yet thy int'rest understood?
Perversely righteous, and absurdly good?
Those painful sores, and all thy losses, show
How Heaven regards the foolish saint below.
Incorrigibly pious! Can't thy God
Reform thy stupid virtue with his rod?
Sir R. Blackmore.
Thus Satan still endeavours to draw men from God, as he did our first
parents, by suggesting hard thoughts of him, as one that envies the
happiness and delights in the misery of his creatures, than which
nothing is more false. Another artifice he uses is to drive men from
their religion by loading them with scoffs and reproaches for their
adherence to it. We have reason to expect it, but we are fools if we
heed it. Our Master himself has undergone it, we shall be abundantly
recompensed for it, and with much more reason may we retort it upon the
scoffers, "Are you such fools as still to retain your impiety, when you
might bless God and live?" 2. She urges him to renounce his religion,
to blaspheme God, set him at defiance, and dare him to do his worst:
"Curse God and die; live no longer in dependence upon God, wait not for
relief from him, but be thy own deliverer by being thy own executioner;
end thy troubles by ending thy life; better die once than be always
dying thus; thou mayest now despair of having any help from thy God,
even curse him, and hang thyself." These are two of the blackest and
most horrid of all Satan's temptations, and yet such as good men have
sometimes been violently assaulted with. Nothing is more contrary to
natural conscience than blaspheming God, nor to natural sense than
self-murder; therefore the suggestion of either of these may well be
suspected to come immediately from Satan. Lord, lead us not into
temptation, not into such, not into any temptation, but deliver us from
the evil one.
III. He bravely resists and overcomes the temptation, v. 10. He soon
gave her an answer (for Satan spared him the use of his tongue, in
hopes he would curse God with it), which showed his constant resolution
to cleave to God, to keep his good thoughts of him, and not to let go
his integrity. See,
1. How he resented the temptation. He was very indignant at having such
a thing mentioned to him: "What! Curse God? I abhor the thought of it.
Get thee behind me, Satan." In other cases Job reasoned with his wife
with a great deal of mildness, even when she was unkind to him (ch.
xix. 17): I entreated her for the children's sake of my own body. But,
when she persuaded him to curse God, he was much displeased: Thou
speakest as one of the foolish women speaketh. He does not call her a
fool and an atheist, nor does he break out into any indecent
expressions of his displeasure, as those who are sick and sore are apt
to do, and think they may be excused; but he shows her the evil of what
she said, and she spoke the language of the infidels and idolaters,
who, when they are hardly bestead, fret themselves, and curse their
king and their God, Isa. viii. 21. We have reason to suppose that in
such a pious household as Job had his wife was one that had been well
affected to religion, but that now, when all their estate and comfort
were gone, she could not bear the loss with that temper of mind that
Job had; but that she should go about to infect his mind with her
wretched distemper was a great provocation to him, and he could not
forbear thus showing his resentment. Note, (1.) Those are angry and sin
not who are angry only at sin and take a temptation as the greatest
affront, who cannot bear those that are evil, Rev. ii. 2. When Peter
was a Satan to Christ he told him plainly, Thou art an offence to me.
(2.) If those whom we think wise and good at any time speak that which
is foolish and bad, we ought to reprove them faithfully for it and show
them the evil of what they say, that we suffer not sin upon them. (3.)
Temptations to curse God ought to be rejected with the greatest
abhorrence, and not so much as to be parleyed with. Whoever persuades
us to that must be looked upon as our enemy, to whom if we yield it is
at our peril. Job did not curse God and then think to come off with
Adam's excuse: "The woman whom thou gavest to be with me persuaded me
to do it" (Gen. iii. 12), which had in it a tacit reflection on God,
his ordinance and providence. No; if thou scornest, if thou cursest,
thou alone shalt bear it.
2. How he reasoned against the temptation: Shall we receive good at the
hand of God, and shall we not receive evil also? Those whom we reprove
we must endeavour to convince; and it is no hard matter to give a
reason why we should still hold fast our integrity even when we are
stripped of every thing else. He considers that, though good and evil
are contraries, yet they do not come from contrary causes, but both
from the hand of God (Isa. xlv. 7, Lam. iii. 38), and therefore that in
both we must have our eye up unto him, with thankfulness for the good
he sends and without fretfulness at the evil. Observe the force of his
argument.
(1.) What he argues for, not only the bearing, but the receiving of
evil: Shall we not receive evil, that is, [1.] "Shall we not expect to
receive it? If God give us so many good things, shall we be surprised,
or think it strange, if he sometimes afflict us, when he has told us
that prosperity and adversity are set the one over against the other?"
1 Pet. iv. 12. [2.] "Shall we not set ourselves to receive it aright?"
The word signifies to receive as a gift, and denotes a pious affection
and disposition of soul under our afflictions, neither despising them
nor fainting under them, accounting them gifts (Phil. i. 29), accepting
them as punishments of our iniquity (Lev. xxvi. 41), acquiescing in the
will of God in them ("Let him do with me as seemeth him good"), and
accommodating ourselves to them, as those that know how to want as well
as how to abound, Phil. iv. 12. When the heart is humbled and weaned,
by humbling weaning providence, then we receive correction (Zeph. iii.
2) and take up our cross.
(2.) What he argues from: "Shall we receive so much good as has come to
us from the hand of God during all those years of peace and prosperity
that we have lived, and shall we not now receive evil, when God thinks
fit to lay it on us?" Note, The consideration of the mercies we receive
from God, both past and present, should make us receive our afflictions
with a suitable disposition of spirit. If we receive our share of the
common good in the seven years of plenty, shall we not receive our
share of the common evil in the years of famine? Qui sentit commodum,
sentire debet et onus--he who feels the privilege, should prepare for
the privation. If we have so much that pleases us, why should we not be
content with that which pleases God? If we receive so many comforts,
shall we not receive some afflictions, which will serve as foils to our
comforts, to make them the more valuable (we are taught the worth of
mercies by being made to want them sometimes), and as allays to our
comforts, to make them the less dangerous, to keep the balance even,
and to prevent our being lifted up above measure? 2 Cor. xii. 7. If we
receive so much good for the body, shall we not receive some good for
the soul; that is, some afflictions, by which we partake of God's
holiness (Heb. xii. 10), something which, by saddening the countenance,
makes the heart better? Let murmuring therefore, as well as boasting,
be for ever excluded.
IV. Thus, in a good measure, Job still held fast his integrity, and
Satan's design against him was defeated: In all this did not Job sin
with his lips; he not only said this well, but all he said at this time
was under the government of religion and right reason. In the midst of
all these grievances he did not speak a word amiss; and we have no
reason to think but that he also preserved a good temper of mind, so
that, though there might be some stirrings and risings of corruption in
his heart, yet grace got the upper hand and he took care that the root
of bitterness might not spring up to trouble him, Heb. xii. 15. The
abundance of his heart was for God, produced good things, and
suppressed the evil that was there, which was out-voted by the better
side. If he did think any evil, yet he laid his hand upon his mouth
(Prov. xxx. 32), stifled the evil thought and let it go no further, by
which it appeared, not only that he had true grace, but that it was
strong and victorious: in short, that he had not forfeited the
character of a perfect and upright man; for so he appears to be who, in
the midst of such temptations, offends not in word, Jam. iii. 2; Ps.
xvii. 3.
Job Visited by His Friends. (b. c. 1520.)
11 Now when Job's three friends heard of all this evil that was come
upon him, they came every one from his own place; Eliphaz the Temanite,
and Bildad the Shuhite, and Zophar the Naamathite: for they had made an
appointment together to come to mourn with him and to comfort him. 12
And when they lifted up their eyes afar off, and knew him not, they
lifted up their voice, and wept; and they rent every one his mantle,
and sprinkled dust upon their heads toward heaven. 13 So they sat
down with him upon the ground seven days and seven nights, and none
spake a word unto him: for they saw that his grief was very great.
We have here an account of the kind visit which Job's three friends
paid him in his affliction. The news of his extraordinary troubles
spread into all parts, he being an eminent man both for greatness and
goodness, and the circumstances of his troubles being very uncommon.
Some, who were his enemies, triumphed in his calamities, ch. xvi. 10;
xix. 18; xxx. 1, &c. Perhaps they made ballads on him. But his friends
concerned themselves for him, and endeavoured to comfort him. A friend
loveth at all times, and a brother is born for adversity. Three of them
are here named (v. 11), Eliphaz, Bildad, and Zophar. We shall
afterwards meet with a fourth, who it should seem was present at the
whole conference, namely, Elihu. Whether he came as a friend of Job or
only as an auditor does not appear. These three are said to be his
friends, his intimate acquaintance, as David and Solomon had each of
them one in their court that was called the king's friend. These three
were eminently wise and good men, as appears by their discourses. They
were old men, very old, had a great reputation for knowledge, and much
deference was paid to their judgment, ch. xxxii. 6. It is probable that
they were men of figure in their country-princes, or heads of houses.
Now observe,
I. That Job, in his prosperity, had contracted a friendship with them.
If they were his equals, yet he had not that jealousy of them--if his
inferiors, yet he had not that disdain of them, which was any hindrance
to an intimate converse and correspondence with them. To have such
friends added more to his happiness in the day of his prosperity than
all the head of cattle he was master of. Much of the comfort of this
life lies in acquaintance and friendship with those that are prudent
and virtuous; and he that has a few such friends ought to value them
highly. Job's three friends are supposed to have been all of them of
the posterity of Abraham, which, for some descents, even in the
families that were shut out from the covenant of peculiarity, retained
some good fruits of that pious education which the father of the
faithful gave to those under his charge. Eliphaz descended from Teman,
the grandson of Esau (Gen. xxxvi. 11), Bildad (it is probable) from
Shuah, Abraham's son by Keturah, Gen. xxv. 2. Zophar is thought by some
to be the same with Zepho, a descendant from Esau, Gen. xxvi. 11. The
preserving of so much wisdom and piety among those that were strangers
to the covenants of promise was a happy presage of God's grace to the
Gentiles, when the partition-wall should in the latter days be taken
down. Esau was rejected; yet many that came from him inherited some of
the best blessings.
II. That they continued their friendship with Job in his adversity,
when most of his friends had forsaken him, ch. xix. 14. In two ways
they showed their friendship:--
1. By the kind visit they paid him in his affliction, to mourn with him
and to comfort him, v. 11. Probably they had been wont to visit him in
his prosperity, not to hunt or hawk with him, not to dance or play at
cards with him, but to entertain and edify themselves with his learned
and pious converse; and now that he was in adversity they come to share
with him in his griefs, as formerly they had come to share with him in
his comforts. These were wise men, whose heart was in the house of
mourning, Eccl. vii. 4. Visiting the afflicted, sick or sore,
fatherless or childless, in their sorrow, is made a branch of pure
religion and undefiled (Jam. i. 27), and, if done from a good
principle, will be abundantly recompensed shortly, Matt. xxv. 36.
(1.) By visiting the sons and daughters of affliction we may contribute
to the improvement, [1.] Of our own graces; for many a good lesson is
to be learned from the troubles of others; we may look upon them and
receive instruction, and be made wise and serious. [2.] Of their
comforts. By putting a respect upon them we encourage them, and some
good word may be spoken to them which may help to make them easy. Job's
friends came, not to satisfy their curiosity with an account of his
troubles and the strangeness of the circumstances of them, much less,
as David's false friends, to make invidious remarks upon him (Ps. xli.
6-8), but to mourn with him, to mingle their tears with his, and so to
comfort him. It is much more pleasant to visit those in affliction to
whom comfort belongs than those to whom we must first speak conviction.
(2.) Concerning these visitants observe, [1.] That they were not sent
for, but came of their own accord (ch. vi. 22), whence Mr. Caryl
observes that it is good manners to be an unbidden guest at the house
of mourning, and, in comforting our friends, to anticipate their
invitations. [2.] That they made an appointment to come. Note, Good
people should make appointments among themselves for doing good, so
exciting and binding one another to it, and assisting and encouraging
one another in it. For the carrying on of any pious design let hand
join in hand. [3.] That they came with a design (and we have reason to
think it was a sincere design) to comfort him, and yet proved miserable
comforters, through their unskilful management of his case. Many that
aim well do, by mistake, come short of their aim.
2. By their tender sympathy with him and concern for him in his
affliction. When they saw him at some distance he was so disfigured and
deformed with his sores that they knew him not, v. 12. His face was
foul with weeping (ch. xvi. 16), like Jerusalem's Nazarites, which had
been ruddy as the rubies, but were now blacker than a coal, Lam. iv. 7,
8. What a change will a sore disease, or, without that, oppressing care
and grief, make in the countenance, in a little time! Is this Naomi?
Ruth i. 19. So, Is this Job? How hast thou fallen! How is thy glory
stained and sullied, and all thy honour laid in the dust! God fits us
for such changes! Observing him thus miserably altered, they did not
leave him, in a fright or loathing, but expressed so much the more
tenderness towards him. (1.) Coming to mourn with him, they vented
their undissembled grief in all the then usual expressions of that
passion. They wept aloud; the sight of them (as is usual) revived Job's
grief, and set him a weeping afresh, which fetched floods of tears from
their eyes. They rent their clothes, and sprinkled dust upon their
heads, as men that would strip themselves, and abase themselves, with
their friend that was stripped and abased. (2.) Coming to comfort him,
they sat down with him upon the ground, for so he received visits; and
they, not in compliment to him, but in true compassion, put themselves
into the same humble and uneasy place and posture. They had many a
time, it is likely, sat with him on his couches and at his table, in
his prosperity, and were therefore willing to share with him in his
grief and poverty because they had shared with him in his joy and
plenty. It was not a modish short visit that they made him, just to
look upon him and be gone; but, as those that could have had no
enjoyment of themselves if they had returned to their place while their
friend was in so much misery, they resolved to stay with him till they
saw him mend or end, and therefore took lodgings near him, though he
was not now able to entertain them as he had done, and they must
therefore bear their own charges. Every day, for seven days together,
at the house in which he admitted company, they came and sat with him,
as his companions in tribulation, and exceptions from that rule, Nullus
ad amissas ibit amicus opes--Those who have lost their wealth are not
to expect the visits of their friends. They sat with him, but none
spoke a word to him, only they all attended to the particular
narratives he gave of his troubles. They were silent, as men astonished
and amazed. Curæ leves loquuntur, ingentes stupent--Our lighter griefs
have a voice; those which are more oppressive are mute.
So long a time they held their peace, to show
A reverence due to such prodigious woe.
Sir R. Blackmore.
They spoke not a word to him, whatever they said one to another, by way
of instruction, for the improvement of the present providence. They
said nothing to that purport to which afterwards they said
much--nothing to grieve him (ch. iv. 2), because they saw his grief was
very great already, and they were loth at first to add affliction to
the afflicted. There is a time to keep silence, when either the wicked
is before us, and by speaking we may harden them (Ps. xxxix. 1), or
when by speaking we may offend the generation of God's children, Ps.
lxxiii. 15. Their not entering upon the following solemn discourses
till the seventh day may perhaps intimate that it was the sabbath day,
which doubtless was observed in the patriarchal age, and to that day
they adjourned the intended conference, because probably then company
resorted, as usual, to Job's house, to join with him in his devotions,
who might be edified by the discourse. Or, rather, by their silence so
long they would intimate that what they afterwards said was well
considered and digested and the result of many thoughts. The heart of
the wise studies to answer. We should think twice before we speak once,
especially in such a case as this, think long, and we shall be the
better able to speak short and to the purpose.
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J O B
CHAP. III.
"You have heard of the patience of Job," says the apostle, Jam. v. 11.
So we have, and of his impatience too. We wondered that a man should be
so patient as he was (ch. i. and ii.), but we wonder also that a good
man should be so impatient as he is in this chapter, where we find him
cursing his day, and, in passion, I. Complaining that he was born, ver.
1-10. II. Complaining that he did not die as soon as he was born, ver.
11-19. III. Complaining that his life was now continued when he was in
misery, ver. 20-26. In this it must be owned that Job sinned with his
lips, and it is written, not for our imitation, but our admonition,
that he who thinks he stands may take heed lest he fall.
Job Curses His Day. (b. c. 1520.)
1 After this opened Job his mouth, and cursed his day. 2 And Job
spake, and said, 3 Let the day perish wherein I was born, and the
night in which it was said, There is a man child conceived. 4 Let
that day be darkness; let not God regard it from above, neither let the
light shine upon it. 5 Let darkness and the shadow of death stain it;
let a cloud dwell upon it; let the blackness of the day terrify it. 6
As for that night, let darkness seize upon it; let it not be joined
unto the days of the year, let it not come into the number of the
months. 7 Lo, let that night be solitary, let no joyful voice come
therein. 8 Let them curse it that curse the day, who are ready to
raise up their mourning. 9 Let the stars of the twilight thereof be
dark; let it look for light, but have none; neither let it see the
dawning of the day: 10 Because it shut not up the doors of my
mother's womb, nor hid sorrow from mine eyes.
Long was Job's heart hot within him; and, while he was musing, the fire
burned, and the more for being stifled and suppressed. At length he
spoke with his tongue, but not such a good word as David spoke after a
long pause: Lord, make me to know my end, Ps. xxxix. 3, 4. Seven days
the prophet Ezekiel sat down astonished with the captives, and then
(probably on the sabbath day) the word of the Lord came to him, Ezek.
iii. 15, 16. So long Job and his friends sat thinking, but said
nothing; they were afraid of speaking what they thought, lest they
should grieve him, and he durst not give vent to his thoughts, lest he
should offend them. They came to comfort him, but, finding his
afflictions very extraordinary, they began to think comfort did not
belong to him, suspecting him to be a hypocrite, and therefore they
said nothing. But losers think they may have leave to speak, and
therefore Job first gives vent to his thoughts. Unless they had been
better, it would however have been well if he had kept them to himself.
In short, he cursed his day, the day of his birth, wished he had never
been born, could not think or speak of his own birth without regret and
vexation. Whereas men usually observe the annual return of their
birth-day with rejoicing, he looked upon it as the unhappiest day of
the year, because the unhappiest of his life, being the inlet into all
his woe. Now,
I. This was bad enough. The extremity of his trouble and the
discomposure of his spirits may excuse it in part, but he can by no
means be justified in it. Now he has forgotten the good he was born to,
the lean kine have eaten up the fat ones, and he is filled with
thoughts of the evil only, and wishes he had never been born. The
prophet Jeremiah himself expressed his painful sense of his calamities
in language not much unlike this: Woe is me, my mother, that thou hast
borne me! Jer. xv. 10. Cursed be the day wherein I was born, Jer. xx.
14, &c. We may suppose that Job in his prosperity had many a time
blessed God for the day of his birth, and reckoned it a happy day; yet
now he brands it with all possible marks of infamy. When we consider
the iniquity in which we were conceived and born we have reason enough
to reflect with sorrow and shame upon the day of our birth, and to say
that the day of our death, by which we are freed from sin (Rom. vi. 7),
is far better. Eccl. vii. 1. But to curse the day of our birth because
then we entered upon the calamitous scene of life is to quarrel with
the God of nature, to despise the dignity of our being, and to indulge
a passion which our own calm and sober thoughts will make us ashamed
of. Certainly there is no condition of life a man can be in in this
world but he may in it (if it be not his own fault) so honour God, and
work out his own salvation, and make sure a happiness for himself in a
better world, that he will have no reason at all to wish he had never
been born, but a great deal of reason to say that he had his being to
good purpose. Yet it must be owned, if there were not another life
after this, and divine consolations to support us in the prospect of
it, so many are the sorrows and troubles of this that we might
sometimes be tempted to say that we were made in vain (Ps. lxxxix. 47),
and to wish we had never been. There are those in hell who with good
reason wish they had never been born, as Judas, Matt. xxvi. 24. But, on
this side hell, there can be no reason for so vain and ungrateful a
wish. It was Job's folly and weakness to curse his day. We must say of
it, This was his infirmity; but good men have sometimes failed in the
exercise of those graces which they have been most eminent for, that we
may understand that when they are said to be perfect it is meant that
they were upright, not that they were sinless. Lastly, Let us observe
it, to the honour of the spiritual life above the natural, that though
many have cursed the day of their first birth, never any cursed the day
of their new-birth, nor wished they never had had grace, and the Spirit
of grace, given them. Those are the most excellent gifts, above life
and being itself, and which will never be a burden.
II. Yet it was not so bad as Satan promised himself. Job cursed his
day, but he did not curse his God--was weary of his life, and would
gladly have parted with that, but not weary of his religion; he
resolutely cleaves to that, and will never let it go. The dispute
between God and Satan concerning Job was not whether Job had his
infirmities, and whether he was subject to like passions as we are
(that was granted), but whether he was a hypocrite, who secretly hated
God, and if he were provoked, would show his hatred; and, upon trial,
it proved that he was no such man. Nay, all this may consist with his
being a pattern of patience; for, though he did thus speak unadvisedly
with his lips, yet both before and after he expressed great submission
and resignation to the holy will of God and repented of his impatience;
he condemned himself for it, and therefore God did not condemn him, nor
must we, but watch the more carefully over ourselves, lest we sin after
the similitude of this transgression.
1. The particular expressions which Job used in cursing his day are
full of poetical fancy, flame, and rapture, and create as much
difficulty to the critics as the thing itself does to the divines: we
need not be particular in our observations upon them. When he would
express his passionate wish that he had never been, he falls foul upon
the day, and wishes,
(1.) That earth might forget it: Let it perish (v. 3); let it not be
joined to the days of the year, v. 6. "Let it be not only not inserted
in the calendar in red letters, as the day of the king's nativity useth
to be" (and Job was a king, ch. xxix. 25), "but let it be erased and
blotted out, and buried in oblivion. Let not the world know that ever
such a man as I was born into it, and lived in it, who am made such a
spectacle of misery."
(2.) That Heaven might frown upon it: Let not God regard it from above,
v. 4. "Every thing is indeed as it is with God; that day is honourable
on which he puts honour, and which he distinguishes and crowns with his
favour and blessing, as he did the seventh day of the week; but let my
birthday never be so honoured; let it be nigro carbone notandus--marked
as with a black coal for an evil day by him that determines the times
before appointed. The father and fountain of light appointed the
greater light to rule the day and the less lights to rule the night;
but let that want the benefit of both." [1.] Let that day be darkness
(v. 4); and, if the light of the day be darkness, how great is that
darkness! how terrible! because then we look for light. Let the
gloominess of the day represent Job's condition, whose sun went down at
noon. [2.] As for that night too, let it want the benefit of moon and
stars, and let darkness seize upon it, thick darkness, darkness that
may be felt, which will not befriend the repose of the night by its
silence, but rather disturb it with its terrors.
(3.) That all joy might forsake it: "Let it be a melancholy night,
solitary, and not a merry night of music and dancing. Let no joyful
voice come therein (v. 7); let it be a long night, and not see the
eye-lids of the morning (v. 9), which bring joy with them."
(4.) That all curses might follow it (v. 8): "Let none ever desire to
see it, or bid it welcome when it comes, but, on the contrary, let
those curse it that curse the day. Whatever day any are tempted to
curse, let them at the same time bestow one curse upon my birth-day,
particularly those that make it their trade to raise up mourning at
funerals with their ditties of lamentation. Let those that curse the
day of the death of others in the same breath curse the day of my
birth." Or those who are so fierce and daring as to be ready to raise
up the Leviathan (for that is the word here), who, being about to
strike the whale or crocodile, curse it with the bitterest curse they
can invent, hoping by their incantations to weaken it, and so to make
themselves master of it. Probably some such custom might there be used,
to which our divine poet alludes. "Let it be as odious as the day
wherein men bewail the greatest misfortune, or the time wherein they
see the most dreadful apparition;" so bishop Patrick, I suppose taking
the Leviathan here to signify the devil, as others do, who understand
it of the curses used by conjurors and magicians in raising the devil,
or when they have raised a devil that they cannot lay.
2. But what is the ground of Job's quarrel with the day and night of
his birth? It is because it shut not up the doors of his mother's womb,
v. 10. See the folly and madness of a passionate discontent, and how
absurdly and extravagantly it talks when the reins are laid on the neck
of it. Is this Job, who was so much admired for his wisdom that unto
him men gave ear, and kept silence at his counsel, and after his words
they spoke not again? ch. xxix. 21, 11. Surely his wisdom failed him,
(1.) When he took so much pains to express his desire that he had never
been born, which, at the best was a vain wish, for it is impossible to
make that which has been not to have been. (2.) When he was so liberal
of his curses upon a day and a night that could not be hurt, or made
any the worse for his curses. (3.) When he wished a thing so very
barbarous to his own mother as that she had not brought him forth when
her full time had come, which must inevitably have been her death, and
a miserable death. (4.) When he despised the goodness of God to him in
giving him a being (such a being, so noble and excellent a life, such a
life, so far above that of any other creature in this lower world), and
undervalued the gift, as not worth the acceptance, only because transit
cum onere--it was clogged with a proviso of trouble, which now at
length came upon him, after many years' enjoyment of its pleasures.
What a foolish thing it was to wish that his eyes had never seen the
light, that so they might not have seen sorrow, which yet he might hope
to see through, and beyond which he might see joy! Did Job believe and
hope that he should in his flesh see God at the latter day (ch. xix.
26), and yet would he wish he had never had a being capable of such a
bliss, only because, for the present, he had sorrow in the flesh? God
by his grace arm us against this foolish and hurtful lust of
impatience.
Job's Complaint of Life. (b. c. 1520.)
11 Why died I not from the womb? why did I not give up the ghost when I
came out of the belly? 12 Why did the knees prevent me? or why the
breasts that I should suck? 13 For now should I have lain still and
been quiet, I should have slept: then had I been at rest, 14 With
kings and counsellors of the earth, which built desolate places for
themselves; 15 Or with princes that had gold, who filled their houses
with silver: 16 Or as a hidden untimely birth I had not been; as
infants which never saw light. 17 There the wicked cease from
troubling; and there the weary be at rest. 18 There the prisoners
rest together; they hear not the voice of the oppressor. 19 The small
and great are there; and the servant is free from his master.
Job, perhaps reflecting upon himself for his folly in wishing he had
never been born, follows it, and thinks to mend it, with another,
little better, that he had died as soon as he was born, which he
enlarges upon in these verses. When our Saviour would set forth a very
calamitous state of things he seems to allow such a saying as this,
Blessed are the barren, and the wombs that never bore, and the paps
which never gave suck (Luke xxiii. 29); but blessing the barren womb is
one thing and cursing the fruitful womb is another! It is good to make
the best of afflictions, but it is not good to make the worst of
mercies. Our rule is, Bless, and curse not. Life is often put for all
good, and death for all evil; yet Job here very absurdly complains of
life and its supports as a curse and plague to him, and covets death
and the grave as the greatest and most desirable bliss. Surely Satan
was deceived in Job when he applied that maxim to him, All that a man
hath will he give for his life; for never any man valued life at a
lower rate than he did.
I. He ungratefully quarrels with life, and is angry that it was not
taken from him as soon as it was given him (v. 11, 12): Why died not I
from the womb? See here, 1. What a weak and helpless creature man is
when he comes into the world, and how slender the thread of life is
when it is first drawn. We are ready to die from the womb, and to
breathe our last as soon as we begin to breathe at all. We can do
nothing for ourselves, as other creatures can, but should drop into the
grave if the knees did not prevent us; and the lamp of life, when first
lighted, would go out of itself if the breasts given us, that we should
suck, did not supply it with fresh oil. 2. What a merciful and tender
care divine Providence took of us at our entrance into the world. It
was owing to this that we died not from the womb and did not give up
the ghost when we came out of the belly. Why were we not cut off as
soon as we were born? Not because we did not deserve it. Justly might
such weeds have been plucked up as soon as they appeared; justly might
such cockatrices have been crushed in the egg. Nor was it because we
did, or could, take any care of ourselves and our own safety: no
creature comes into the world so shiftless as man. It was not our
might, or the power of our hand, that preserved us these beings, but
God's power and providence upheld our frail lives, and his pity and
patience spared our forfeited lives. It was owing to this that the
knees prevented us. Natural affection is put into parents' hearts by
the hand of the God of nature: and hence it was that the blessings of
the breast attended those of the womb. 3. What a great deal of vanity
and vexation of spirit attends human life. If we had not a God to serve
in this world, and better things to hope for in another world,
considering the faculties we are endued with and the troubles we are
surrounded with, we should be strongly tempted to wish that we had died
from the womb, which would have prevented a great deal both of sin and
misery.
He that is born to-day, and dies to-morrow,
Loses some hours of joy, but months of sorrow.
4. The evil of impatience, fretfulness, and discontent. When they thus
prevail they are unreasonable and absurd, impious and ungrateful. To
indulge them is a slighting and undervaluing of God's favour. How much
soever life is embittered, we must say, "It was of the Lord's mercies
that we died not from the womb, that we were not consumed." Hatred of
life is a contradiction to the common sense and sentiments of mankind,
and to our own at any other time. Let discontented people declaim ever
so much against life, they will be loth to part with it when it comes
to the point. When the old man in the fable, being tired with his
burden, threw it down with discontent and called for Death, and Death
came to him and asked him what he would have with him, he then
answered, "Nothing, but to help me up with my burden."
II. He passionately applauds death and the grave, and seems quite in
love with them. To desire to die that we may be with Christ, that we
may be free from sin, and that we may be clothed upon with our house
which is from heaven, is the effect and evidence of grace; but to
desire to die only that we may be quiet in the grave, and delivered
from the troubles of this life, savours of corruption. Job's
considerations here may be of good use to reconcile us to death when it
comes, and to make us easy under the arrest of it; but they ought not
to be made use of as a pretence to quarrel with life while it is
continued, or to make us uneasy under the burdens of it. It is our
wisdom and duty to make the best of that which is, be it living or
dying, and so to live to the Lord and die to the Lord, and to be his in
both, Rom. xiv. 8. Job here frets himself with thinking that if he had
but died as soon as he was born, and been carried from the womb to the
grave, 1. His condition would have been as good as that of the best: I
would have been (says he, v. 14) with kings and counsellors of the
earth, whose pomp, power, and policy, cannot set them out of the reach
of death, nor secure them from the grave, nor distinguish theirs from
common dust in the grave. Even princes, who had gold in abundance,
could not with it bribe Death to overlook them when he came with
commission; and, though they filled their houses with silver, yet they
were forced to leave it all behind them, no more to return to it. Some,
by the desolate places which the kings and counsellors are here said to
build for themselves, understand the sepulchres or monuments they
prepared for themselves in their life-time; as Shebna (Isa. xxii. 16)
hewed himself out a sepulchre; and by the gold which the princes had,
and the silver with which they filled their houses, they understand the
treasures which, they say, it was usual to deposit in the graves of
great men. Such arts have been used to preserve their dignity, if
possible, on the other side death, and to keep themselves from lying
even with those of inferior rank; but it will not do: death is, and
will be, an irresistible leveller. Mors sceptra ligonibus æquat--Death
mingles sceptres with spades. Rich and poor meet together in the grave;
and there a hidden untimely birth (v. 16), a child that either never
saw light or but just opened its eyes and peeped into the world, and,
not liking it, closed them again and hastened out of it, lies as soft
and easy, lies as high and safe, as kings and counsellors, and princes,
that had gold. "And therefore," says Job, "would I had lain there in
the dust, rather than to lie here in the ashes!" 2. His condition would
have been much better than now it was (v. 13): "Then should I have lain
still, and been quiet, which now I cannot do, I cannot be, but am still
tossing and unquiet; then I should have slept, whereas now sleep
departeth from my eyes; then had I been at rest, whereas now I am
restless." Now that life and immortality are brought to a much clearer
light by the gospel than before they were placed in good Christians can
give a better account than this of the gain of death: "Then should I
have been present with the Lord; then should I have seen his glory face
to face, and no longer through a glass darkly." But all that poor Job
dreamed of was rest and quietness in the grave out of the fear of evil
tidings and out of the feeling of sore boils. Then should I have been
quiet; and had he kept his temper, his even easy temper still, which he
was in as recorded in the two foregoing chapters, entirely resigned to
the holy will of God and acquiescing in it, he might have been quiet
now; his soul, at least, might have dwelt at ease, even when his body
lay in pain, Ps. xxv. 13. Observe how finely he describes the repose of
the grave, which (provided the soul also be at rest in God) may much
assist our triumphs over it. (1.) Those that now are troubled will
there be out of the reach of trouble (v. 17): There the wicked cease
from troubling. When persecutors die they can no longer persecute;
their hatred and envy will then perish. Herod had vexed the church,
but, when he became a prey for worms, he ceased from troubling. When
the persecuted die they are out of the danger of being any further
troubled. Had Job been at rest in his grave, he would have had no
disturbance from the Sabeans and Chaldeans, none of all his enemies
would have created him any trouble. (2.) Those that are now toiled will
there see the period of their toils. There the weary are at rest.
Heaven is more than a rest to the souls of the saints, but the grave is
a rest to their bodies. Their pilgrimage is a weary pilgrimage; sin and
the world they are weary of; their services, sufferings, and
expectations, they are wearied with; but in the grave they rest from
all their labours, Rev. xiv. 13; Isa. lvii. 23. They are easy there,
and make no complaints; there believers sleep in Jesus. (3.) Those that
were here enslaved are there at liberty. Death is the prisoner's
discharge, the relief of the oppressed, and the servant's manumission
(v. 18): There the prisoners, though they walk not at large, yet they
rest together, and are not put to work, to grind in that prison-house.
They are no more insulted and trampled upon, menaced and terrified, by
their cruel task-masters: They hear not the voice of the oppressor.
Those that were here doomed to perpetual servitude, that could call
nothing their own, no, not their own bodies, are there no longer under
command or control: There the servant is free from his master, which is
a good reason why those that have power should use it moderately, and
those that are in subjection should bear it patiently, yet a little
while. (4.) Those that were at a vast distance from others are there
upon a level (v. 19): The small and great are there, there the same,
there all one, all alike free among the dead. The tedious pomp and
state which attend the great are at an end there. All the
inconveniences of a poor and low condition are likewise over; death and
the grave know no difference.
Levelled by death, the conqueror and the slave,
The wise and foolish, cowards and the brave,
Lie mixed and undistinguished in the grave.
Sir R. Blackmore.
20 Wherefore is light given to him that is in misery, and life unto the
bitter in soul; 21 Which long for death, but it cometh not; and dig
for it more than for hid treasures; 22 Which rejoice exceedingly, and
are glad, when they can find the grave? 23 Why is light given to a
man whose way is hid, and whom God hath hedged in? 24 For my sighing
cometh before I eat, and my roarings are poured out like the waters.
25 For the thing which I greatly feared is come upon me, and that which
I was afraid of is come unto me. 26 I was not in safety, neither had
I rest, neither was I quiet; yet trouble came.
Job, finding it to no purpose to wish either that he had not been born
or had died as soon as he was born, here complains that his life was
now continued and not cut off. When men are set on quarrelling there is
no end of it; the corrupt heart will carry on the humour. Having cursed
the day of his birth, here he courts the day of his death. The
beginning of this strife and impatience is as the letting forth of
water.
I. He thinks it hard, in general, that miserable lives should be
prolonged (v. 20-22): Wherefore is light in life given to those that
are bitter in soul? Bitterness of soul, through spiritual grievances,
makes life itself bitter. Why doth he give light? (so it is in the
original): he means God, yet does not name him, though the devil had
said, "He will curse thee to thy face;" but he tacitly reflects on the
divine Providence as unjust and unkind in continuing life when the
comforts of life are removed. Life is called light, because pleasant
and serviceable for walking and working. It is candle-light; the longer
it burns the shorter it is, and the nearer to the socket. This light is
said to be given us; for, if it were not daily renewed to us by a fresh
gift, it would be lost. But Job reckons that to those who are in misery
it is doron adoron--gift and no gift, a gift that they had better be
without, while the light only serves them to see their own misery by.
Such is the vanity of human life that it sometimes becomes a vexation
of spirit; and so alterable is the property of death that, though
dreadful to nature, it may become desirable even to nature itself. He
here speaks of those, 1. Who long for death, when they have out-lived
their comforts and usefulness, are burdened with age and infirmities,
with pain or sickness, poverty or disgrace, and yet it comes not;
while, at the same time, it comes to many who dread it and would put it
far from them. The continuance and period of life must be according to
God's will, not according to ours. It is not fit that we should be
consulted how long we would live and when we would die; our times are
in a better hand than our own. 2. Who dig for it as for hidden
treasures, that is, would give any thing for a fair dismission out of
this world, which supposes that then the thought of men's being their
own executioners was not so much as entertained or suggested, else
those who longed for it needed not take much pains for it, they might
soon come at it (as Seneca tells them) if they are pleased. 3. Who bid
it welcome, and are glad when they can find the grave and see
themselves stepping into it. If the miseries of this life can prevail,
contrary to nature, to make death itself desirable, shall not much more
the hopes and prospects of a better life, to which death is our
passage, make it so, and set us quite above the fear of it? It may be a
sin to long for death, but I am sure it is no sin to long for heaven.
II. He thinks himself, in particular, hardly dealt with, that he might
not be eased of his pain and misery by death when he could not get ease
in any other way. To be thus impatient of life for the sake of the
troubles we meet with is not only unnatural in itself, but ungrateful
to the giver of life, and argues a sinful indulgence of our own passion
and a sinful inconsideration of our future state. Let it be our great
and constant care to get ready for another world, and then let us leave
it to God to order the circumstances of our removal thither as he
thinks fit: "Lord, when and how thou pleasest;" and this with such an
indifference that, if he should refer it to us, we would refer it to
him again. Grace teaches us, in the midst of life's greatest comforts,
to be willing to die, and, in the midst of its greatest crosses, to be
willing to live. Job, to excuse himself in this earnest desire which he
had to die, pleads the little comfort and satisfaction he had in life.
1. In his present afflicted state troubles were continually felt, and
were likely to be so. He thought he had cause enough to be weary of
living, for, (1.) He had no comfort of his life: My sighing comes
before I eat, v. 24. The sorrows of life prevented and anticipated the
supports of life; nay, they took away his appetite for his necessary
food. His griefs returned as duly as his meals, and affliction was his
daily bread. Nay, so great was the extremity of his pain and anguish
that he did not only sigh, but roar, and his roarings were poured out
like the waters in a full and constant stream. Our Master was
acquainted with grief, and we must expect to be so too. (2.) He had no
prospect of bettering his condition: His way was hidden, and God had
hedged him in, v. 23. He saw no way open of deliverance, nor knew he
what course to take; his way was hedged up with thorns, that he could
not find his path. See ch. xxiii. 8; Lam. iii. 7.
2. Even in his former prosperous state troubles were continually
feared; so that then he was never easy, v. 25, 26. He knew so much of
the vanity of the world, and the troubles to which, of course, he was
born, that he was not in safety, neither had he rest then. That which
made his grief now the more grievous was that he was not conscious to
himself of any great degree either of negligence or security in the day
of his prosperity, which might provoke God thus to chastise him. (1.)
He had not been negligent and unmindful of his affairs, but kept up
such a fear of trouble as was necessary to the maintaining of his
guard. He was afraid for his children when they were feasting, lest
they should offend God (ch. i. 5), afraid for his servants lest they
should offend his neighbours; he took all the care he could of his own
health, and managed himself and his affairs with all possible
precaution; yet all would not do. (2.) He had not been secure, nor
indulged himself in ease and softness, had not trusted in his wealth,
nor flattered himself with the hopes of the perpetuity of his mirth;
yet trouble came, to convince and remind him of the vanity of the
world, which yet he had not forgotten when he lived at ease. Thus his
way was hidden, for he knew not wherefore God contended with him. Now
this consideration, instead of aggravating his grief, might rather
serve to alleviate it. Nothing will make trouble easy so much as the
testimony of our consciences for us, that, in some measure, we did our
duty in a day of prosperity; and an expectation of trouble will make it
sit the lighter when it comes. The less it is a surprise the less it is
a terror.
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J O B
CHAP. IV.
Job having warmly given vent to his passion, and so broken the ice, his
friends here come gravely to give vent to their judgment upon his case,
which perhaps they had communicated to one another apart, compared
notes upon it and talked it over among themselves, and found they were
all agreed in their verdict, that Job's afflictions certainly proved
him to be a hypocrite; but they did not attack Job with this high
charge till by the expressions of his discontent and impatience, in
which they thought he reflected on God himself, he had confirmed them
in the bad opinion they had before conceived of him and his character.
Now they set upon him with great fear. The dispute begins, and it soon
becomes fierce. The opponents are Job's three friends. Job himself is
respondent. Elihu appears, first, as moderator, and at length God
himself gives judgment upon the controversy and the management of it.
The question in dispute is whether Job was an honest man or no, the
same question that was in dispute between God and Satan in the first
two chapters. Satan had yielded it, and durst not pretend that his
cursing his day was a constructive cursing of his God; no, he cannot
deny but that Job still holds fast his integrity; but Job's friends
will needs have it that, if Job were an honest man, he would not have
been thus sorely and thus tediously afflicted, and therefore urge him
to confess himself a hypocrite in the profession he had made of
religion: "No," says Job, "that I will never do; I have offended God,
but my heart, notwithstanding, has been upright with him;" and still he
holds fast the comfort of his integrity. Eliphaz, who, it is likely,
was the senior, or of the best quality, begins with him in this
chapter, in which, I. He bespeaks a patient hearing, ver. 2. II. He
compliments Job with an acknowledgment of the eminence and usefulness
of the profession he had made of religion, ver. 3, 4. III. He charges
him with hypocrisy in his profession, grounding his charge upon his
present troubles and his conduct under them, ver. 5, 6. IV. To make
good the inference, he maintains that man's wickedness is that which
always brings God's judgments, ver. 7-11. V. He corroborates his
assertion by a vision which he had, in which he was reminded of the
incontestable purity and justice of God, and the meanness, weakness,
and sinfulness of man, ver. 12-21. By all this he aims to bring down
Job's spirit and to make him both penitent and patient under his
afflictions.
The Address of Eliphaz. (b. c. 1520.)
1 Then Eliphaz the Temanite answered and said, 2 If we assay to
commune with thee, wilt thou be grieved? but who can withhold himself
from speaking? 3 Behold, thou hast instructed many, and thou hast
strengthened the weak hands. 4 Thy words have upholden him that was
falling, and thou hast strengthened the feeble knees. 5 But now it is
come upon thee, and thou faintest; it toucheth thee, and thou art
troubled. 6 Is not this thy fear, thy confidence, thy hope, and the
uprightness of thy ways?
In these verses,
I. Eliphaz excuses the trouble he is now about to give to Job by his
discourse (v. 2): "If we assay a word with thee, offer a word of
reproof and counsel, wilt thou be grieved and take it ill?" We have
reason to fear thou wilt; but there is no remedy: "Who can refrain from
words?" Observe, 1. With what modesty he speaks of himself and his own
attempt. He will not undertake the management of the cause alone, but
very humbly joins his friends with him: "We will commune with thee."
Those that plead God's cause must be glad of help, lest it suffer
through their weakness. He will not promise much, but begs leave to
assay or attempt, and try if he could propose any thing that might be
pertinent, and suit Job's case. In difficult matters it becomes us to
pretend no further, but only to try what may be said or done. Many
excellent discourses have gone under the modest title of Essays. 2.
With what tenderness he speaks of Job, and his present afflicted
condition: "If we tell thee our mind, wilt thou be grieved? Wilt thou
take it ill? Wilt thou lay it to thy own heart as thy affliction or to
our charge as our fault? Shall we be reckoned unkind and cruel if we
deal plainly and faithfully with thee? We desire we may not; we hope we
shall not, and should be sorry if that should be ill resented which is
well intended." Note, We ought to be afraid of grieving any, especially
those that are already in grief, lest we add affliction to the
afflicted, as David's enemies, Ps. lxix. 26. We should show ourselves
backward to say that which we foresee will be grievous, though ever so
necessary. God himself, though he afflicts justly, does not afflict
willingly, Lam. iii. 33. 3. With what assurance he speaks of the truth
and pertinency of what he was about to say: Who can withhold himself
from speaking? Surely it was a pious zeal for God's honour, and the
spiritual welfare of Job, that laid him under this necessity of
speaking. "Who can forbear speaking in vindication of God's honour,
which we hear reproved, in love to thy soul, which we see endangered?"
Note, It is foolish pity not to reprove our friends, even our friends
in affliction, for what they say or do amiss, only for fear of
offending them. Whether men take it well or ill, we must with wisdom
and meekness do our duty and discharge a good conscience.
II. He exhibits a twofold charge against Job.
1. As to his particular conduct under this affliction. He charges him
with weakness and faint-heartedness, and this article of his charge
there was too much ground for, v. 3-5. And here,
(1.) He takes notice of Job's former serviceableness to the comfort of
others. He owns that Job had instructed many, not only his own children
and servants, but many others, his neighbours and friends, as many as
fell within the sphere of his activity. He did not only encourage those
who were teachers by office, and countenance them, and pay for the
teaching of those who were poor, but he did himself instruct many.
Though a great man, he did not think it below him (king Solomon was a
preacher); though a man of business, he found time to do it, went among
his neighbours, talked to them about their souls, and gave them good
counsel. O that this example of Job were imitated by our great men! If
he met with those who were ready to fall into sin, or sink under their
troubles, his words upheld them: a wonderful dexterity he had in
offering that which was proper to fortify persons against temptations,
to support them under their burdens, and to comfort afflicted
consciences. He had, and used, the tongue of the learned, knew how to
speak a word in season to those that were weary, and employed himself
much in that good work. With suitable counsels and comforts he
strengthened the weak hands for work and service and the spiritual
warfare, and the feeble knees for bearing up the man in his journey and
under his load. It is not only our duty to lift up our own hands that
hang down, by quickening and encouraging ourselves in the way of duty
(Heb. xii. 12), but we must also strengthen the weak hands of others,
as there is occasion, and do what we can to confirm their feeble knees,
by saying to those that are of a fearful heart, Be strong, Isa. xxxv.
3, 4. The expressions seem to be borrowed thence. Note, Those should
abound in spiritual charity. A good word, well and wisely spoken, may
do more good than perhaps we think of. But why does Eliphaz mention
this here? [1.] Perhaps he praises him thus for the good he had done
that he might make the intended reproof the more passable with him.
Just commendation is a good preface to a just reprehension, will help
to remove prejudices, and will show that the reproof comes not from ill
will. Paul praised the Corinthians before he chided them, 1 Cor. xi. 2.
[2.] He remembers how Job had comforted others as a reason why he might
justly expect to be himself comforted; and yet, if conviction was
necessary in order to comfort, they must be excused if they applied
themselves to that first. The Comforter shall reprove, John xvi. 8.
[3.] He speaks this, perhaps, in a way of pity, lamenting that through
the extremity of his affliction he could not apply those comforts to
himself which he had formerly administered to others. It is easier to
give good counsel than to take it, to preach meekness and patience than
to practise them. Facile omnes, cum valemus, rectum consilium ægrotis
damus--We all find it easy, when in health, to give good advice to the
sick.--Terent. [4.] Most think that he mentions it as an aggravation of
his present discontent, upbraiding him with his knowledge, and the good
offices he had done for others, as if he had said, "Thou that hast
taught others, why dost thou not teach thyself? Is not this an evidence
of thy hypocrisy, that thou hast prescribed that medicine to others
which thou wilt not now take thyself, and so contradictest thyself, and
actest against thy own known principles? Thou that teachest another to
faint, dost thou faint? Rom. ii. 21. Physician, heal thyself." Those
who have rebuked others must expect to hear of it if they themselves
become obnoxious to rebuke.
(2.) He upbraids him with his present low-spiritedness, v. 5. "Now that
it has come upon thee, now that it is thy turn to be afflicted, and the
bitter cup that goes round is put into thy hand, now that it touches
thee, thou faintest, thou art troubled." Here, [1.] He makes too light
of Job's afflictions: "It touches thee." The very word that Satan
himself had used, ch. i. 11, ii. 5. Had Eliphaz felt but the one-half
of Job's affliction, he would have said, "It smites me, it wounds me;"
but, speaking of Job's afflictions, he makes a mere trifle of it: "It
touches thee and thou canst not bear to be touched." Noli me
tangere--Touch me not. [2.] He makes too much of Job's resentments, and
aggravates them: "Thou faintest, or thou art beside thyself; thou
ravest, and knowest not what thou sayest." Men in deep distress must
have grains of allowance, and a favourable construction put upon what
they say; when we make the worst of every word we do not as we would be
done by.
2. As to his general character before this affliction. He charges him
with wickedness and false-heartedness, and this article of his charge
was utterly groundless and unjust. How unkindly does he banter him, and
upbraid him with the great profession of religion he had made, as if it
had all now come to nothing and proved a sham (v. 6): "Is not this thy
fear, thy confidence, thy hope, and the uprightness of thy ways? Does
it not all appear now to be a mere pretence? For, hadst thou been
sincere in it, God would not thus have afflicted thee, nor wouldst thou
have behaved thus under the affliction." This was the very thing Satan
aimed at, to prove Job a hypocrite, and disprove the character God had
given of him. When he could not himself do this to God, but he still
saw and said, Job is perfect and upright, then he endeavoured, by his
friends, to do it to Job himself, and to persuade him to confess
himself a hypocrite. Could he have gained that point he would have
triumphed. Habes confitentem reum--Out of thy own mouth will I condemn
thee. But, by the grace of God, Job was enabled to hold fast his
integrity, and would not bear false witness against himself. Note,
Those that pass rash and uncharitable censures upon their brethren, and
condemn them as hypocrites, do Satan's work, and serve his interest,
more than they are aware of. I know not how it comes to pass that this
verse is differently read in several editions of our common English
Bibles; the original, and all the ancient versions, put thy hope before
the uprightness of thy ways. So does the Geneva, and most of the
editions of the last translation; but I find one of the first, in 1612,
has it, Is not this thy fear, thy confidence, the uprightness of thy
ways, and thy hope? Both the Assembly's Annotations and Mr. Pool's have
that reading: and an edition in 1660 reads it, "Is not thy fear thy
confidence, and the uprightness of thy ways thy hope? Does it not
appear now that all the religion both of thy devotion and of thy
conversation was only in hope and confidence that thou shouldst grow
rich by it? Was it not all mercenary?" The very thing that Satan
suggested. Is not thy religion thy hope, and are not thy ways thy
confidence? so Mr. Broughton. Or, "Was it not? Didst thou not think
that that would be thy protection? But thou art deceived." Or, "Would
it not have been so? If it had been sincere, would it not have kept
thee from this despair?" It is true, if thou faint in the day of
adversity, thy strength, thy grace, is small (Prov. xxiv. 10); but it
does not therefore follow that thou hast no grace, no strength at all.
A man's character is not to be taken from a single act.
7 Remember, I pray thee, who ever perished, being innocent? or where
were the righteous cut off? 8 Even as I have seen, they that plow
iniquity, and sow wickedness, reap the same. 9 By the blast of God
they perish, and by the breath of his nostrils are they consumed. 10
The roaring of the lion, and the voice of the fierce lion, and the
teeth of the young lions, are broken. 11 The old lion perisheth for
lack of prey, and the stout lion's whelps are scattered abroad.
Eliphaz here advances another argument to prove Job a hypocrite, and
will have not only his impatience under his afflictions to be evidence
against him but even his afflictions themselves, being so very great
and extraordinary, and there being no prospect at all of his
deliverance out of them. To strengthen his argument he here lays down
these two principles, which seem plausible enough:--
I. That good men were never thus ruined. For the proof of this he
appeals to Job's own observation (v. 7): "Remember, I pray thee;
recollect all that thou hast seen, heard, or read, and give me an
instance of any one that was innocent and righteous, and yet perished
as thou dost, and was cut off as thou art." If we understand it of a
final and eternal destruction, his principle is true. None that are
innocent and righteous perish for ever: it is only a man of sin that is
a son of perdition, 2 Thess. ii. 3. But then it is ill applied to Job;
he did not thus perish, nor was he cut off: a man is never undone till
he is in hell. But, if we understand it of any temporal calamity, his
principle is not true. The righteous perish (Isa. lvii. 1): there is
one event both to the righteous and to the wicked (Eccl. ix. 2), both
in life and death; the great and certain difference is after death.
Even before Job's time (as early as it was) there were instances
sufficient to contradict this principle. Did not righteous Abel perish
being innocent? and was he not cut off in the beginning of his days?
Was not righteous Lot burnt out of house and harbour, and forced to
retire to a melancholy cave? Was not righteous Jacob a Syrian ready to
perish? Deut. xxvi. 5. Other such instances, no doubt, there were,
which are not on record.
II. That wicked men were often thus ruined. For the proof of this he
vouches his own observation (v. 8): "Even as I have seen, many a time,
those that plough iniquity, and sow wickedness, reap accordingly; by
the blast of God they perish, v. 9. We have daily instances of that;
and therefore, since thou dost thus perish and art consumed, we have
reason to think that, whatever profession of religion thou hast made,
thou hast but ploughed iniquity and sown wickedness. Even as I have
seen in others, so do I see in thee."
1. He speaks of sinners in general, politic busy sinners, that take
pains in sin, for they plough iniquity; and expect gain by sin, for
they sow wickedness. Those that plough plough in hope, but what is the
issue? They reap the same. They shall of the flesh reap corruption and
ruin, Gal. vi. 7, 8. The harvest will be a heap in the day of grief and
desperate sorrow, Isa. xvii. 11. He shall reap the same, that is, the
proper product of that seedness. That which the sinner sows, he sows
not that body that shall be, but God will give it a body, a body of
death, the end of those things, Rom. vi. 21. Some, by iniquity and
wickedness, understand wrong and injury done to others. Those who
plough and sow them shall reap the same, that is, they shall be paid in
their own coin. Those who are troublesome shall be troubled, 2 Thess.
i. 6; Josh. vii. 25. The spoilers shall be spoiled (Isa. xxxiii. 1),
and those that led captive shall go captive, Rev. xiii. 10. He further
describes their destruction (v. 9): By the blast of God they perish.
The projects they take so much pains in are defeated; God cuts asunder
the cords of those ploughers, Ps. cxxix. 3, 4. They themselves are
destroyed, which is the just punishment of their iniquity. They perish,
that is, they are destroyed utterly; they are consumed, that is, they
are destroyed gradually; and this by the blast and breath of God, that
is, (1.) By his wrath. His anger is the ruin of sinners, who are
therefore called vessels of wrath, and his breath is said to kindle
Tophet, Isa. xxx. 33. Who knows the power of his anger? Ps. xc. 11.
(2.) By his word. He speaks and it is done, easily and effectually. The
Spirit of God, in the word, consumes sinners; with that he slays them,
Hos. vi. 5. Saying and doing are not two things with God. The man of
sin is said to be consumed with the breath of Christ's mouth, 2 Thess.
ii. 8. Compare Isa. xi. 4; Rev. xix. 21. Some think that in attributing
the destruction of sinners to the blast of God, and the breath of his
nostrils, he refers to the wind which blew the house down upon Job's
children, as if they were therefore sinners above all men because they
suffered such things. Luke xiii. 2.
2. He speaks particularly of tyrants and cruel oppressors, under the
similitude of lions, v. 10, 11. Observe, (1.) How he describes their
cruelty and oppression. The Hebrew tongue has five several names for
lions, and they are all here used to set forth the terrible tearing
power, fierceness, and cruelty, of proud oppressors. They roar, and
rend, and prey upon all about them, and bring up their young ones to do
so too, Ezek. xix. 3. The devil is a roaring lion; and they partake of
his nature, and do his lusts. They are strong as lions, and subtle (Ps.
x. 9; xvii. 12); and, as far as they prevail, they lay all desolate
about them. (2.) How he describes their destruction, the destruction
both of their power and of their persons. They shall be restrained from
doing further hurt and reckoned with for the hurt they have done. An
effectual course shall be taken, [1.] That they shall not terrify. The
voice of their roaring shall be stopped. [2.] That they shall not tear.
God will disarm them, will take away their power to do hurt: The teeth
of the young lions are broken. See Ps. iii. 7. Thus shall the remainder
of wrath be restrained. [3.] That they shall not enrich themselves with
the spoil of their neighbours. Even the old lion is famished, and
perishes for lack of prey. Those that have surfeited on spoil and
rapine are perhaps reduced to such straits as to die of hunger at last.
[4.] That they shall not, as they promise themselves, leave a
succession: The stout lion's whelps are scattered abroad, to seek for
food themselves, which the old ones used to bring in for them, Nah. ii.
12. The lion did tear in pieces for his whelps, but now they must shift
for themselves. Perhaps Eliphaz intended, in this, to reflect upon Job,
as if he, being the greatest of all the men of the east, had got his
estate by spoil and used his power in oppressing his neighbours, but
now his power and estate were gone, and his family was scattered: if
so, it was a pity that a man whom God praised should be thus abused.
12 Now a thing was secretly brought to me, and mine ear received a
little thereof. 13 In thoughts from the visions of the night, when
deep sleep falleth on men, 14 Fear came upon me, and trembling, which
made all my bones to shake. 15 Then a spirit passed before my face;
the hair of my flesh stood up: 16 It stood still, but I could not
discern the form thereof: an image was before mine eyes, there was
silence, and I heard a voice, saying, 17 Shall mortal man be more
just than God? shall a man be more pure than his maker? 18 Behold, he
put no trust in his servants; and his angels he charged with folly:
19 How much less in them that dwell in houses of clay, whose foundation
is in the dust, which are crushed before the moth? 20 They are
destroyed from morning to evening: they perish for ever without any
regarding it. 21 Doth not their excellency which is in them go away?
they die, even without wisdom.
Eliphaz, having undertaken to convince Job of the sin and folly of his
discontent and impatience, here vouches a vision he had been favoured
with, which he relates to Job for his conviction. What comes
immediately from God all men will pay a particular deference to, and
Job, no doubt, as much as any. Some think Eliphaz had this vision now
lately, since he came to Job, putting words into his mouth wherewith to
reason with him; and it would have been well if he had kept to the
purport of this vision, which would serve for a ground on which to
reprove Job for his murmuring, but not to condemn him as a hypocrite.
Others think he had it formerly; for God did, in this way, often
communicate his mind to the children of men in those first ages of the
world, ch. xxxiii. 15. Probably God had sent Eliphaz this messenger and
message some time or other, when he was himself in an unquiet
discontented frame, to calm and pacify him. Note, As we should comfort
others with that wherewith we have been comforted (2 Cor. i. 4), so we
should endeavour to convince others with that which has been powerful
to convince us. The people of God had not then any written word to
quote, and therefore God sometimes notified to them even common truths
by the extraordinary ways of revelation. We that have Bibles have there
(thanks be to God) a more sure word to depend upon than even visions
and voices, 2 Pet. i. 19. Observe,
I. The manner in which this message was sent to Eliphaz, and the
circumstances of the conveyance of it to him. 1. It was brought to him
secretly, or by stealth. Some of the sweetest communion gracious souls
have with God is in secret, where no eye sees but that of him who is
all eye. God has ways of bringing conviction, counsel, and comfort, to
his people, unobserved by the world, by private whispers, as powerfully
and effectually as by the public ministry. His secret is with them, Ps.
xxv. 14. As the evil spirit often steals good words out of the heart
(Matt. xiii. 19), so the good Spirit sometimes steals good words into
the heart, or ever we are aware. 2. He received a little thereof, v.
12. And it is but a little of divine knowledge that the best receive in
this world. We know little in comparison with what is to be known, and
with what we shall know when we come to heaven. How little a portion is
heard of God! ch. xxvi. 14. We know but in part, 1 Cor. xiii. 12. See
his humility and modesty. He pretends not to have understood it fully,
but something of it he perceived. 3. It was brought to him in the
visions of the night (v. 13), when he had retired from the world and
the hurry of it, and all about him was composed and quiet. Note, The
more we are withdrawn from the world and the things of it the fitter we
are for communion with God. When we are communing with our own hearts,
and are still (Ps. iv. 4), then is a proper time for the Holy Spirit to
commune with us. When others were asleep Eliphaz was ready to receive
this visit from Heaven, and probably, like David, was meditating upon
God in the night-watches; in the midst of those good thoughts this
thing was brought to him. We should hear more from God if we thought
more of him; yet some are surprised with convictions in the night, ch.
xxxiii. 14, 15. 4. It was prefaced with terrors: Fear came upon him,
and trembling, v. 14. It should seem, before he either heard or saw any
thing, he was seized with this trembling, which shook his bones, and
perhaps the bed under him. A holy awe and reverence of God and his
majesty being struck upon his spirit, he was thereby prepared for a
divine visit. Whom God intends to honour he first humbles and lays low,
and will have us all to serve him with holy fear, and to rejoice with
trembling.
II. The messenger by whom it was sent--a spirit, one of the good
angels, who are employed not only as the ministers of God's providence,
but sometimes as the ministers of his word. Concerning this apparition
which Eliphaz saw we are here told (v. 15, 16), 1. That it was real,
and not a dream, not a fancy. An image was before his eyes; he plainly
saw it; at first it passed and repassed before his face, moved up and
down, but at length it stood still to speak to him. If some have been
so knavish as to impose false visions on others, and some so foolish as
to be themselves imposed upon, it does not therefore follow but that
there may have been apparitions of spirits, both good and bad. 2. That
it was indistinct, and somewhat confused. He could not discern the form
thereof, so as to frame any exact idea of it in his own mind, much less
to give a description of it. His conscience was to be awakened and
informed, not his curiosity gratified. We know little of spirits; we
are not capable of knowing much of them, nor is it fit that we should:
all in good time; we must shortly remove to the world of spirits, and
shall then be better acquainted with them. 3. That it puts him into a
great consternation, so that his hair stood on end. Ever since man
sinned it has been terrible to him to receive an express from heaven,
as conscious to himself that he can expect no good tidings thence;
apparitions therefore, even of good spirits, have always made deep
impressions of fear, even upon good men. How well it is for us that God
sends us his messages, not by spirits, but by men like ourselves, whose
terror shall not make us afraid! See Dan. vii. 28; x. 8, 9.
III. The message itself. Before it was delivered there was silence,
profound silence, v. 16. When we are to speak either from God or to him
it becomes us to address ourselves to it with a solemn pause, and so to
set bounds about the mount on which God is to come down, and not be
hasty to utter any thing. It was in a still small voice that the
message was delivered, and this was it (v. 17): "Shall mortal man be
more just than God, the immortal God? Shall a man be thought to be, or
pretend to be, more pure than his Maker? Away with such a thought!" 1.
Some think that Eliphaz aims hereby to prove that Job's great
afflictions were a certain evidence of his being a wicked man. A mortal
man would be thought unjust and very impure if he should thus correct
and punish a servant or subject, unless he had been guilty of some very
great crime: "If therefore there were not some great crimes for which
God thus punishes thee, man would be more just than God, which is not
to be imagined." 2. I rather think it is only a reproof of Job's
murmuring and discontent: "Shall a man pretend to be more just and pure
than God? more truly to understand, and more strictly to observe, the
rules and laws of equity than God? Shall Enosh, mortal and miserable
man, be so insolent; nay, shall Geber, the strongest and most eminent
man, man at his best estate, pretend to compare with God, or stand in
competition with him?" Note, It is most impious and absurd to think
either others or ourselves more just and pure than God. Those that
quarrel and find fault with the directions of the divine law, the
dispensations of the divine grace, or the disposals of the divine
providence, make themselves more just and pure than God; and those who
thus reprove God, let them answer it. What! sinful man! (for he would
not have been mortal if he had not been sinful) short-sighted man!
Shall he pretend to be more just, more pure, than God, who, being his
Maker, is his Lord and owner? Shall the clay contend with the potter?
What justice and purity there is in man, God is the author of it, and
therefore is himself more just and pure. See Ps. xciv. 9, 10.
IV. The comment which Eliphaz makes upon this, for so it seems to be;
yet some take all the following verses to be spoken in vision. It comes
all to one.
1. He shows how little the angels themselves are in comparison with
God, v. 18. Angels are God's servants, waiting servants, working
servants; they are his ministers (Ps. civ. 4); bright and blessed
beings they are, but God neither needs them nor is benefited by them
and is himself infinitely above them, and therefore, (1.) He puts no
trust in them, did not repose a confidence in them, as we do in those
we cannot live without. There is no service in which he employs them
but, if he pleased, he could have it done as well without them. He
never made them his confidants, or of his cabinet-council, Matt. xxiv.
36. He does not leave his business wholly to them, but his own eyes run
to and fro through the earth, 2 Chron. xvi. 9. See this phrase, ch.
xxxix. 11. Some give this sense of it: "So mutable is even the
angelical nature that God would not trust angels with their own
integrity; if he had, they would all have done as some did, left their
first estate; but he saw it necessary to give them supernatural grace
to confirm them." (2.) He charges them with folly, vanity, weakness,
infirmity, and imperfection, in comparison with himself. If the world
were left to the government of the angels, and they were trusted with
the sole management of affairs, they would take false steps, and
everything would not be done for the best, as now it is. Angels are
intelligences, but finite ones. Though not chargeable with iniquity,
yet with imprudence. This last clause is variously rendered by the
critics. I think it would bear this reading, repeating the negation,
which is very common: He will put no trust in his saints; nor will he
glory in his angels (in angelis suis non ponet gloriationem) or make
his boast of them, as if their praises, or services, added any thing to
him: it is his glory that he is infinitely happy without them.
2. Thence he infers how much less man is, how much less to be trusted
in or gloried in. If there is such a distance between God and angels,
what is there between God and man! See how man is represented here in
his meanness.
(1.) Look upon man in his life, and he is very mean, v. 19. Take man in
his best estate, and he is a very despicable creature in comparison
with the holy angels, though honourable if compared with the brutes. It
is true, angels are spirits, and the souls of men are spirits; but,
[1.] Angels are pure spirits; the souls of men dwell in houses of clay:
such the bodies of men are. Angels are free; human souls are housed,
and the body is a cloud, a clog, to it; it is its cage; it is its
prison. It is a house of clay, mean and mouldering; an earthen vessel,
soon broken, as it was first formed, according to the good pleasure of
the potter. It is a cottage, not a house of cedar or a house of ivory,
but of clay, which would soon be in ruins if not kept in constant
repair. [2.] Angels are fixed, but the very foundation of that house of
clay in which man dwells is in the dust. A house of clay, if built upon
a rock, might stand long; but, if founded in the dust, the uncertainty
of the foundation will hasten its fall, and it will sink with its own
weight. As man was made out of the earth, so he is maintained and
supported by that which cometh out of the earth. Take away that, and
his body returns to its earth. We stand but upon the dust; some have a
higher heap of dust to stand upon than others, but still it is the
earth that stays us up and will shortly swallow us up. [3.] Angels are
immortal, but man is soon crushed; the earthly house of his tabernacle
is dissolved; he dies and wastes away, is crushed like a moth between
one's fingers, as easily, as quickly; one may almost as soon kill a man
as kill a moth. A little thing will destroy his life. He is crushed
before the face of the moth, so the word is. If some lingering
distemper, which consumes like a moth, be commissioned to destroy him,
he can no more resist it than he can resist an acute distemper, which
comes roaring upon him like a lion. See Hos. v. 12-14. Is such a
creature as this to be trusted in, or can any service be expected from
him by that God who puts no trust in angels themselves?
(2.) Look upon him in his death, and he appears yet more despicable,
and unfit to be trusted. Men are mortal and dying, v. 20, 21. [1.] In
death they are destroyed, and perish for ever, as to this world; it is
the final period of their lives, and all the employments and enjoyments
here; their place will know them no more. [2.] They are dying daily,
and continually wasting: Destroyed from morning to evening. Death is
still working in us, like a mole digging our grave at each remove, and
we so continually lie exposed that we are killed all the day long. [3.]
Their life is short, and in a little time they are cut off. It lasts
perhaps but from morning to evening. It is but a day (so some
understand it); their birth and death are but the sun-rise and sun-set
of the same day. [4.] In death all their excellency passes away;
beauty, strength, learning, not only cannot secure them from death, but
must die with them, nor shall their pomp, their wealth, or power,
descend after them. [5.] Their wisdom cannot save them from death: They
die without wisdom, die for want of wisdom, by their own foolish
management of themselves, digging their graves with their own teeth.
[6.] It is so common a thing that nobody heeds it, nor takes any notice
of it: They perish without any regarding it, or laying it to heart. The
deaths of others are much the subject of common talk, but little the
subject of serious thought. Some think the eternal damnation of sinners
is here spoken of, as well as their temporal death: They are destroyed,
or broken to pieces, by death, from morning to evening; and, if they
repent not, they perish for ever (so some read it), v. 20. They perish
for ever because they regard not God and their duty; they consider not
their latter end, Lam. i. 9. They have no excellency but that which
death takes away, and they die, they die the second death, for want of
wisdom to lay hold on eternal life. Shall such a mean, weak, foolish,
sinful, dying creature as this pretend to be more just than God and
more pure than his Maker? No, instead of quarrelling with his
afflictions, let him wonder that he is out of hell.
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J O B
CHAP. V.
Eliphaz, in the foregoing chapter, for the making good of his charge
against Job, had vouched a word from heaven, sent him in a vision. In
this chapter he appeals to those that bear record on earth, to the
saints, the faithful witnesses of God's truth in all ages, ver. 1. They
will testify, I. That the sin of sinners is their ruin, ver. 2-5. II.
That yet affliction is the common lot of mankind, ver. 6, 7. III. That
when we are in affliction it is our wisdom and duty to apply to God,
for he is able and ready to help us, ver. 8-16. IV. That the
afflictions which are borne well will end well; and Job particularly,
if he would come to a better temper, might assure himself that God had
great mercy in store for him, ver. 17-27. So that he concludes his
discourse in somewhat a better humour than he began it.
The Address of Eliphaz. (b. c. 1520.)
1 Call now, if there be any that will answer thee; and to which of the
saints wilt thou turn? 2 For wrath killeth the foolish man, and envy
slayeth the silly one. 3 I have seen the foolish taking root: but
suddenly I cursed his habitation. 4 His children are far from safety,
and they are crushed in the gate, neither is there any to deliver them.
5 Whose harvest the hungry eateth up, and taketh it even out of the
thorns, and the robber swalloweth up their substance.
A very warm dispute being begun between Job and his friends, Eliphaz
here makes a fair motion to put the matter to a reference. In all
debates perhaps the sooner this is done the better if the contenders
cannot end it between themselves. So well assured is Eliphaz of the
goodness of his own cause that he moves Job himself to choose the
arbitrators (v. 1): Call now, if there be any that will answer thee;
that is, 1. "If there be any that suffer as thou sufferest. Canst thou
produce an instance of any one that was really a saint that was reduced
to such an extremity as thou art now reduced to? God never dealt with
any that love his name as he deals with thee, and therefore surely thou
art none of them." 2. "If there be any that say as thou sayest. Did
ever any good man curse his day as thou dost? Or will any of the saints
justify thee in these heats or passions, or say that these are the
spots of God's children? Thou wilt find none of the saints that will be
either thy advocates or my antagonists. To which of the saints wilt
thou turn? Turn to which thou wilt, and thou wilt find they are all of
my mind. I have the communis sensus fidelium--the unanimous vote of the
faithful on my side; they will all subscribe to what I am going to
say." Observe, (1.) Good people are called saints even in the Old
Testament; and therefore I know not why we should, in common speaking
(unless because we must loqui cum vulgo--speak as our neighbours),
appropriate the title to those of the New Testament, and not say St.
Abraham, St. Moses, and St. Isaiah, as well as St. Matthew and St.
Mark; and St. David the psalmist, as well as St. David the British
bishop. Aaron is expressly called the saint of the Lord. (2.) All that
are themselves saints will turn to those that are so, will choose them
for their friends and converse with them, will choose them for their
judges and consult them. See Ps. cxix. 79. The saints shall judge the
world, 1 Cor. vi. 1, 2. Walk in the way of good men (Prov. ii. 20), the
old way, the footsteps of the flock. Every one chooses some sort of
people or other to whom he studies to recommend himself, and whose
sentiments are to him the test of honour and dishonour. Now all true
saints endeavour to recommend themselves to those that are such, and to
stand right in their opinion. (3.) There are some truths so plain, and
so universally known and believed, that one may venture to appeal to
any of the saints concerning them. However there are some things about
which they unhappily differ, there are many more, and more
considerable, in which they are agreed; as the evil of sin, the vanity
of the world, the worth of the soul, the necessity of a holy life, and
the like. Though they do not all live up, as they should, to their
belief of these truths, yet they are all ready to bear their testimony
to them.
Now there are two things which Eliphaz here maintains, and in which he
doubts not but all the saints concur with him:--
I. That the sin of sinners directly tends to their own ruin (v. 2):
Wrath kills the foolish man, his own wrath, and therefore he is foolish
for indulging it; it is a fire in his bones, in his blood, enough to
put him into a fever. Envy is the rottenness of the bones, and so slays
the silly one that frets himself with it. "So it is with thee," says
Eliphaz, "while thou quarrellest with God thou doest thyself the
greatest mischief; thy anger at thy own troubles, and thy envy at our
prosperity, do but add to thy pain and misery: turn to the saints, and
thou wilt find they understand their interest better." Job had told his
wife she spoke as the foolish women; now Eliphaz tells him he acted as
the foolish men, the silly ones. Or it may be meant thus: "If men are
ruined and undone, it is always their own folly that ruins and undoes
them. They kill themselves by some lust or other; therefore, no doubt,
Job, thou hast done some foolish thing, by which thou hast brought
thyself into this calamitous condition." Many understand it of God's
wrath and jealousy. Job needed not be uneasy at the prosperity of the
wicked, for the world's smiles can never shelter them from God's
frowns; they are foolish and silly if they think they will. God's anger
will be the death, the eternal death, of those on whom it fastens. What
is hell but God's anger without mixture or period?
II. That their prosperity is short and their destruction certain, v.
3-5. He seems here to parallel Job's case with that which is commonly
the case of wicked people. 1. Job had prospered for a time, seemed
confirmed, and was secure in his prosperity; and it is common for
foolish wicked men to do so: I have seen them taking root--planted,
and, in their own and others' apprehension, fixed, and likely to
continue. See Jer. xii. 2; Ps. xxxvii. 35, 36. We see worldly men
taking root in the earth; on earthly things they fix the standing of
their hopes, and from them they draw the sap of their comforts. The
outward estate may be flourishing, but the soul cannot prosper that
takes root in the earth. 2. Job's prosperity was now at an end, and so
has the prosperity of other wicked people quickly been. (1.) Eliphaz
foresaw their ruin with an eye of faith. Those who looked only at
present things blessed their habitation, and thought them happy,
blessed it long, and wished themselves in their condition. But Eliphaz
cursed it, suddenly cursed it, as soon as he saw them begin to take
root, that is, he plainly foresaw and foretold their ruin; not that he
prayed for it (I have not desired the woeful day), but he
prognosticated it. He went into the sanctuary, and there understood
their end and heard their doom read (Ps. lxxiii. 17, 18), that the
prosperity of fools will destroy them, Prov. i. 32. Those who believe
the word of God can see a curse in the house of the wicked (Prov. iii.
33), though it be ever so finely and firmly built, and ever so full of
all good things; and they can foresee that the curse will, in time,
infallibly consume it with the timber thereof, and the stones thereof,
Zech. v. 4. (2.) He saw, at length, what he had foreseen. He was not
disappointed in his expectation concerning him; the event answered it;
his family was undone, and his estate ruined. In these particulars he
plainly and very invidiously reflects on Job's calamities. [1.] His
children were crushed, v. 4. They thought themselves safe in their
eldest brother's house, but were far from safety, for they were crushed
in the gate. Perhaps the door or gate of the house was highest built,
and fell heaviest upon them, and there was none to deliver them from
perishing in the ruins. This is commonly understood of the destruction
of the families of wicked men, by the execution of justice upon them,
to oblige them to restore what they have ill-gotten. They leave it to
their children; but the descent shall not bar the entry of the rightful
owners, who will crush their children, and cast them by due course of
law (and there shall be none to help them), or perhaps by oppression,
Ps. cix. 9, &c. [2.] His estate was plundered, v. 5. Job's was so. The
hungry robbers, the Sabeans and Chaldeans, ran away with it, and
swallowed it; and this, says he, I have often observed in others. What
has been got by spoil and rapine has been lost in the same way. The
careful owner hedged it about with thorns, and then thought it safe;
but the fence proved insignificant against the greediness of the
spoilers (if hunger will break through the stone walls, much more
through thorn hedges), and against the divine curse, which will go
through the thorns and briers, and burn them together, Isa. xxvii. 4.
6 Although affliction cometh not forth of the dust, neither doth
trouble spring out of the ground; 7 Yet man is born unto trouble, as
the sparks fly upward. 8 I would seek unto God, and unto God would I
commit my cause: 9 Which doeth great things and unsearchable;
marvellous things without number: 10 Who giveth rain upon the earth,
and sendeth waters upon the fields: 11 To set up on high those that
be low; that those which mourn may be exalted to safety. 12 He
disappointeth the devices of the crafty, so that their hands cannot
perform their enterprise. 13 He taketh the wise in their own
craftiness: and the counsel of the froward is carried headlong. 14
They meet with darkness in the daytime, and grope in the noonday as in
the night. 15 But he saveth the poor from the sword, from their
mouth, and from the hand of the mighty. 16 So the poor hath hope, and
iniquity stoppeth her mouth.
Eliphaz, having touched Job in a very tender part, in mentioning both
the loss of his estate and the death of his children as the just
punishment of his sin, that he might not drive him to despair, here
begins to encourage him, and puts him in a way to make himself easy.
Now he very much changes his voice (Gal. iv. 20), and speaks in the
accents of kindness, as if he would atone for the hard words he had
given him.
I. He reminds him that no affliction comes by chance, nor is to be
attributed to second causes: It doth not come forth of the dust, nor
spring out of the ground, as the grass doth, v. 6. It doth not come of
course, at certain seasons of the year, as natural productions do, by a
chain of second causes. The proportion between prosperity and adversity
is not so exactly observed by Providence as that between day and night,
summer and winter, but according to the will and counsel of God, when
and as he thinks fit. Some read it, Sin comes not forth out of the
dust, nor iniquity of the ground. If men be bad, they must not lay the
blame upon the soil, the climate, or the stars, but on themselves. If
thou scornest, thou alone shalt bear it. We must not attribute our
afflictions to fortune, for they are from God, nor our sins to fate,
for they are from ourselves; so that, whatever trouble we are in, we
must own that God sends it upon us and we procure it to ourselves: the
former is a reason why we should be very patient, the latter why we
should be very penitent, when we are afflicted.
II. He reminds him that trouble and affliction are what we have all
reason to expect in this world: Man is brought to trouble (v. 7), not
as man (had he kept his innocency he would have been born to pleasure),
but as sinful man, as born of a woman (ch. xiv. 1), who was in the
transgression. Man is born in sin, and therefore born to trouble. Even
those that are born to honour and estate are yet born to trouble in the
flesh. In our fallen state it has become natural to us to sin, and the
natural consequence of that is affliction, Rom. v. 12. There is nothing
in this world we are born to, and can truly call our own, but sin and
trouble; both are as the sparks that fly upwards. Actual transgressions
are the sparks that fly out of the furnace of original corruption; and,
being called transgressors from the womb, no wonder that we deal very
treacherously, Isa. xlviii. 8. Such too is the frailty of our bodies,
and the vanity of all our enjoyments, that our troubles also thence
arise as naturally as the sparks fly upwards--so many are they, so
thick and so fast does one follow another. Why then should we be
surprised at our afflictions as strange, or quarrel with them as hard,
when they are but what we are born to? Man is born to labour (so it is
in the margin), is sentenced to eat his bread in the sweat of his face,
which should inure him to hardness, and make him bear his afflictions
the better.
III. He directs him how to behave himself under his affliction (v. 8):
I would seek unto God; surely I would: so it is in the original. Here
is, 1. A tacit reproof to Job for not seeking to God, but quarrelling
with him: "Job, if I had been in thy case, I would not have been so
peevish and passionate as thou art. I would have acquiesced in the will
of God." It is easy to say what we would do if we were in such a one's
case; but when it comes to the trial, perhaps it will be found not so
easy to do as we say. 2. Very good and seasonable advice to him, which
Eliphaz transfers to himself in a figure: "For my part, the best way I
should think I could take, if I were in thy condition, would be to
apply to God." Note, We should give our friends no other counsel than
what we would take ourselves if we were in their case, that we may be
easy under our afflictions, may get good by them, and may see a good
issue of them. (1.) We must by prayer fetch in mercy and grace from
God, seek to him as a Father and friend, though he contend with us, as
one who is alone able to support and succour us. His favour we must
seek when we have lost all we have in the world; to him we must address
ourselves as the fountain and Father of all good, all consolation. Is
any afflicted? let him pray. It is heart's-ease, a salve for every
sore. (2.) We must by patience refer ourselves and our cause to him: To
God would I commit my cause; having spread it before him, I would leave
it with him; having laid it at his feet, I would lodge it in his hand.
"Here I am, let the Lord do with me as seemeth him good." If our cause
be indeed a good cause, we need not fear committing it to God, for he
is both just and kind. Those that would seek so as to speed must refer
themselves to God.
IV. He encourages him thus to seek to God, and commit his cause to him.
It will not be in vain to do so, for he is one in whom we shall find
effectual help.
1. He recommends to his consideration God's almighty power and
sovereign dominion. In general, he doeth great things (v. 9), great
indeed, for he can do any thing, he doth do every thing, and all
according to the counsel of his own will--great indeed, for the
operations of his power are, (1.) Unsearchable, and such as can never
be fathomed, can never be found out from the beginning to the end,
Eccl. iii. 11. The works of nature are mysterious; the most curious
searches come far short of full discoveries and the wisest philosophers
have owned themselves at a loss. The designs of Providence are much
more deep and unaccountable, Rom. xi. 33. (2.) Numerous, and such as
can never be reckoned up. He doeth great things without number; his
power is never exhausted, nor will all his purposes ever be fulfilled
till the end of time. (3.) They are marvellous, and such as never can
be sufficiently admired; eternity itself will be short enough to be
spent in the admiration of them. Now, by the consideration of this,
Eliphaz intends, [1.] To convince Job of his fault and folly in
quarrelling with God. We must not pretend to pass a judgment upon his
works, for they are unsearchable and above our enquiries; nor must we
strive with our Maker, for he will certainly be too hard for us, and is
able to crush us in a moment. [2.] To encourage Job to seek unto God,
and to refer his cause to him. What more encouraging than to see that
he is one to whom power belongs? He can do great things and marvellous
for our relief, when we are brought ever so low.
2. He gives some instances of God's dominion and power.
(1.) God doeth great things in the kingdom of nature: He gives rain
upon the earth (v. 10), put here for all the gifts of common
providence, all the fruitful seasons by which he filleth our hearts
with food and gladness, Acts xiv. 17. Observe, When he would show what
great things God does he speaks of his giving rain, which, because it
is a common thing, we are apt to look upon as a little thing, but, if
we duly consider both how it is produced and what is produced by it, we
shall see it to be a great work both of power and goodness.
(2.) He doeth great things in the affairs of the children of men, not
only enriches the poor and comforts the needy, by the rain he sends (v.
10), but, in order to the advancing of those that are low, he
disappoints the devices of the crafty; for v. 11 is to be joined to v.
12. Compare with Luke i. 51-53. He hath scattered the proud in the
imagination of their hearts, and so hath exalted those of low degree,
and filled the heart with good things. See,
[1.] How he frustrates the counsels of the proud and politic, v. 12-14.
There is a supreme power that manages and overrules men who think
themselves free and absolute, and fulfils its own purposes in spite of
their projects. Observe, First, The froward, that walk contrary to God
and the interests of his kingdom, are often very crafty; for they are
the seed of the old serpent that was noted for his subtlety. They think
themselves wise, but, at the end, will be fools. Secondly, The Froward
enemies of God's kingdom have their devices, their enterprises, and
their counsels, against it, and against the loyal faithful subjects of
it. They are restless and unwearied in their designs, close in their
consultations, high in their hopes, deep in their politics, and
fast-linked in their confederacies, Ps. ii. 1, 2. Thirdly, God easily
can, and (as far as is for his glory) certainly will, blast and defeat
all the designs of his and his people's enemies. How were the plots of
Ahithophel, Sanballat, and Haman baffled! How were the confederacies of
Syria and Ephraim against Judah, of Gebal, and Ammon, and Amalek,
against God's Israel, the kings of the earth and the princes against
the Lord and against his anointed, broken! The hands that have been
stretched out against God and his church have not performed their
enterprise, nor have the weapons formed against Sion prospered.
Fourthly, That which enemies have designed for the ruin of the church
has often turned to their own ruin (v. 13): He takes the wise in their
own craftiness, and snares them in the work of their own hands, Ps.
vii. 15, 16; ix. 15, 16. This is quoted by the apostle (1 Cor. iii. 19)
to show how the learned men of the heathen were befooled by their own
vain philosophy. Fifthly, When God infatuates men they are perplexed,
and at a loss, even in those things that seem most plain and easy (v.
14): They meet with darkness even in the day-time: nay (as in the
margin), They run themselves into darkness by the violence and
precipitation of their own counsels. See ch. xii. 20, 24, 25.
[2.] How he favours the cause of the poor and humble, and espouses
that. First, He exalts the humble, v. 11. Those whom proud men contrive
to crush he raises from under their feet, and sets them in safety, Ps.
xii. 5. The lowly in heart, and those that mourn, he advances,
comforts, and makes to dwell on high, in the munitions of rocks, Isa.
xxxiii. 16. Sion's mourners are the sealed ones, marked for safety,
Ezek. ix. 4. Secondly, He delivers the oppressed, v. 15. The designs of
the crafty are to ruin the poor. Tongue, and hand, and sword, and all,
are at work in order to this; but God takes under his special
protection those who, being poor and unable to help themselves, being
his poor and devoted to his praise, have committed themselves to him.
He saves them from the mouth that speaks hard things against them and
the hand that does hard things against them; for he can, when he
pleases, tie the tongue and wither the hand. The effect of this is (v.
16), 1. That weak and timorous saints are comforted: So the poor, who
began to despair, has hope. The experiences of some are encouragement
to others to hope the best in the worst of times; for it is the glory
of God to send help to the helpless and hope to the hopeless. 2. That
daring threatening sinners are confounded: Iniquity stops her mouth,
being surprised at the strangeness of the deliverance, ashamed of its
enmity against those who appear to be the favourites of Heaven,
mortified at the disappointment, and compelled to acknowledge the
justice of God's proceedings, having nothing to object against them.
Those that domineered over God's poor, that frightened them, menaced
them, and falsely accused them, will not have a word to say against
them when God appears for them. See Ps. lxxvi. 8, 9; Isa. xxvi. 11;
Mic. vii. 16.
17 Behold, happy is the man whom God correcteth: therefore despise not
thou the chastening of the Almighty: 18 For he maketh sore, and
bindeth up: he woundeth, and his hands make whole. 19 He shall
deliver thee in six troubles: yea, in seven there shall no evil touch
thee. 20 In famine he shall redeem thee from death: and in war from
the power of the sword. 21 Thou shalt be hid from the scourge of the
tongue: neither shalt thou be afraid of destruction when it cometh.
22 At destruction and famine thou shalt laugh: neither shalt thou be
afraid of the beasts of the earth. 23 For thou shalt be in league
with the stones of the field: and the beasts of the field shall be at
peace with thee. 24 And thou shalt know that thy tabernacle shall be
in peace; and thou shalt visit thy habitation, and shalt not sin. 25
Thou shalt know also that thy seed shall be great, and thine offspring
as the grass of the earth. 26 Thou shalt come to thy grave in a full
age, like as a shock of corn cometh in in his season. 27 Lo this, we
have searched it, so it is; hear it, and know thou it for thy good.
Eliphaz, in this concluding paragraph of his discourse, gives Job (what
he himself knew not how to take) a comfortable prospect of the issue of
his afflictions, if he did but recover his temper and accommodate
himself to them. Observe,
I. The seasonable word of caution and exhortation that he gives him (v.
17): "Despise not thou the chastening of the Almighty. Call it a
chastening, which comes from the father's love and is designed for the
child's good. Call it the chastening of the Almighty, with whom it is
madness to contend, to whom it is wisdom and duty to submit, and who
will be a God all-sufficient (for so the word signifies) to all those
that trust in him. Do not despise it;" it is a copious word in the
original. 1. "Be not averse to it. Let grace conquer the antipathy
which nature has to suffering, and reconcile thyself to the will of God
in it." We need the rod and we deserve it; and therefore we ought not
to think it either strange or hard if we feel the smart of it. Let not
the heart rise against a bitter pill or potion, when it is prescribed
for our good. 2. "Do not think ill of it; do not put it from thee (as
that which is either hurtful or at least not useful, which there is not
occasion for nor advantage by) only because for the present it is not
joyous, but grievous." We must never scorn to stoop to God, nor think
it a thing below us to come under his discipline, but reckon, on the
contrary, that God really magnifies man when he thus visits and tries
him, ch. vii. 17, 18. 3. "Do not overlook and disregard it, as if it
were only a chance, and the production of second causes, but take great
notice of it as the voice of God and a messenger from heaven." More is
implied than is expressed: "Reverence the chastening of the Lord; have
a humble awful regard to this correcting hand, and tremble when the
lion roars, Amos iii. 8. Submit to the chastening, and study to answer
the call, to answer the end of it, and then you reverence it." When God
by an affliction draws upon us for some of the effects he has entrusted
us with we must honour his bill by accepting it, and subscribing it,
resigning him his own when he calls for it.
II. The comfortable words of encouragement which he gives him thus to
accommodate himself to his condition, and (as he himself had expressed
it) to receive evil at the hand of God, and not despise it as a gift
not worth the accepting.
1. If his affliction was thus borne, (1.) The nature and property of it
would be altered. Though it looked like a man's misery, it would really
be his bliss: Happy is the man whom God correcteth if he make but a due
improvement of the correction. A good man is happy though he be
afflicted, for, whatever he has lost, he has not lost his enjoyment of
God nor his title to heaven. Nay, he is happy because he is afflicted;
correction is an evidence of his sonship and a means of his
sanctification; it mortifies his corruptions, weans his heart from the
world, draws him nearer to God, brings him to his Bible, brings him to
his knees, works him for, and so is working for him, a far more
exceeding and eternal weight of glory. Happy therefore is the man whom
God correcteth, Jam. i. 12. (2.) The issue and consequence of it would
be very good, v. 18. [1.] Though he makes sore the body with sore
boils, the mind with sad thoughts, yet he binds up at the same time, as
the skilful tender surgeon binds up the wounds he had occasion to make
with his incision-knife. When God makes sores by the rebukes of his
providence he binds up by the consolations of his Spirit, which
oftentimes abound most as afflictions do abound, and counterbalance
them, to the unspeakable satisfaction of the patient sufferers. [2.]
Though he wounds, yet his hands make whole in due time; as he supports
his people, and makes them easy under their afflictions, so in due time
he delivers them, and makes a way for them to escape. All is well
again; and he comforts them according to the time wherein he afflicted
them. God's usual method is first to wound and then to heal, first to
convince and then to comfort, first to humble and then to exalt; and
(as Mr. Caryl observes) he never makes a wound too great, too deep, for
his own cure. Una eademque manus vulnus opemque tulit--The hand that
inflicts the wound applies the cure. God tears the wicked and goes
away; let those heal that will, if they can (Hos. v. 14); but the
humble and penitent may say, He has torn and he will heal us, Hos. vi.
1. This is general, but,
2. In the following verses Eliphaz addresses himself directly to Job,
and gives him many precious promises of great and kind things which God
would do for him if he did but humble himself under his hand. Though
then they had no Bibles that we know of, yet Eliphaz had sufficient
warrant to give Job these assurances, from the general discoveries God
had made of his good will to his people. And, though in every thing
which Job's friends said they were not directed by the Spirit of God
(for they spoke both of God and Job some things that were not right),
yet the general doctrines they laid down expressed the pious sense of
the patriarchal age, and as St. Paul quoted v. 13 for canonical
scripture, and as the command v. 17 is no doubt binding on us, so these
promises here may be, and must be, received and applied as divine
promises, and we may through patience and comfort of this part of
scripture have hope. Let us therefore give diligence to make sure our
interest in these promises, and then view the particulars of them and
take the comfort of them.
(1.) It is here promised that as afflictions and troubles recur
supports and deliverances shall be graciously repeated, be it ever so
often: In six troubles he shall be ready to deliver thee; yea, and in
seven, v. 19. This intimates that, as long as we are here in this
world, we must expect a succession of troubles, that the clouds will
return after the rain. After six troubles may come a seventh; after
many, look for more; but out of them all will God deliver those that
are his, 2 Tim. iii. 11; Ps. xxxiv. 19. Former deliverances are not, as
among men, excuses from further deliverances, but earnests of them,
Prov. xix. 19.
(2.) That, whatever troubles good men may be in, there shall no evil
touch them; they shall do them no real harm; the malignity of them, the
sting, shall be taken out; they may hiss, but they cannot hurt, Ps.
xci. 10. The evil one toucheth not God's children, 1 John v. 18. Being
kept from sin, they are kept from the evil of every trouble.
(3.) That, when desolating judgments are abroad, they shall be taken
under special protection, v. 20. Do many perish about them for want of
the necessary supports of life? They shall be supplied. "In famine he
shall redeem thee from death; whatever becomes of others, thou shalt be
kept alive, Ps. xxxiii. 19. Verily, thou shalt be fed, nay, even in the
days of famine thou shalt be satisfied, Ps. xxxvii. 3, 19. In time of
war, when thousands fall on the right and left hand, he shall redeem
thee from the power of the sword. If God please, it shall not touch
thee; or if it wound thee, if it kill thee, it shall not hurt thee; it
can but kill the body, nor has it power to do that unless it be given
from above."
(4.) That, whatever is maliciously said against them, it shall not
affect them to do them any hurt, v. 21. "Thou shalt not only be
protected from the killing sword of war, but shalt be hidden from the
scourge of the tongue, which, like a scourge, is vexing and painful,
though not mortal." The best men, and the most inoffensive, cannot,
even in their innocency, secure themselves from calumny, reproach, and
false accusation. From these a man cannot hide himself, but God can
hide him, so that the most malicious slanders shall be so little heeded
by him as not to disturb his peace, and so little heeded by others as
not to blemish his reputation: and the remainder of wrath God can and
does restrain, for it is owing to the hold he has of the consciences of
bad men that the scourge of the tongue is not the ruin of all the
comforts of good men in this world.
(5.) That they shall have a holy security and serenity of mind, arising
from their hope and confidence in God, even in the worst of times. When
dangers are most threatening they shall be easy, believing themselves
safe; and they shall not be afraid of destruction, no, not when they
see it coming (v. 21), nor of the beasts of the field when they set
upon them, nor of men as cruel as beasts; nay, at destruction and
famine thou shalt laugh (v. 22), not so as to despise any of God's
chastenings or make a jest of his judgments, but so as to triumph in
God, in his power and goodness, and therein to triumph over the world
and all its grievances, to be not only easy, but cheerful and joyful,
in tribulation. Blessed Paul laughed at destruction when he said, O
death! where is thy sting? when, in the name of all the saints, he
defied all the calamities of this present time to separate us from the
love of God, concluding that in all these things we are more than
conquerors, Rom. viii. 35, &c. See Isa. xxxvii. 22.
(6.) That, being at peace with God, there shall be a covenant of
friendship between them and the whole creation, v. 23. "When thou
walkest over thy grounds thou shalt not need to fear stumbling, for
thou shalt be at league with the stones of the field, not to dash thy
foot against any of them, nor shalt thou be in danger from the beasts
of the field, for they shall all be at peace with thee;" compare Hos.
ii. 18, I will make a covenant for them with the beasts of the field.
This implies that while man is at enmity with his Maker the inferior
creatures are at war with him; but tranquillus Deus tranquillat
omnia--a reconciled God reconciles all things. Our covenant with God is
a covenant with all the creatures that they shall do us no hurt but be
ready to serve us and do us good.
(7.) That their houses and families shall be comfortable to them, v.
24. Peace and piety in the family will make it so. "Thou shalt know and
be assured that thy tabernacle is and shall be in peace; thou mayest be
confident both of its present and its future prosperity." That peace is
thy tabernacle (so the word is); peace is the house in which those
dwell who dwell in God, and are at home in him. "Thou shalt visit"
(that is, enquire into the affairs of) "thy habitation, and take a
review of them, and shalt not sin." [1.] God will provide a settlement
for his people, mean perhaps and movable, a cottage, a tabernacle, but
a fixed and quiet habitation. "Thou shalt not sin," or wander; that is,
as some understand it, "thou shalt not be a fugitive and a vagabond"
(Cain's curse), "but shalt dwell in the land, and verily, not
uncertainly as vagrants, shalt thou be fed." [2.] Their families shall
be taken under the special protection of the divine Providence, and
shall prosper as far as is for their good. [3.] They shall be assured
of peace, and of the continuance and entail of it. "Thou shalt know, to
thy unspeakable satisfaction, that peace is sure to thee and thine,
having the word of God for it." Providence may change, but the promise
cannot. [4.] They shall have wisdom to govern their families aright, to
order their affairs with discretion, and to look well to the ways of
their household, which is here called visiting their habitation.
Masters of families must not be strangers at home, but must have a
watchful eye over what they have and what their servants do. [5.] They
shall have grace to manage the concerns of their families after a godly
sort, and not to sin in the management of them. They shall call their
servants to account without passion, pride, covetousness, worldliness,
or the like; they shall look into their affairs without discontent at
what is or distrust of what shall be. Family piety crowns family peace
and prosperity. The greatest blessing, both in our employments and in
our enjoyments, is to be kept from sin in them. When we are abroad it
is comfortable to hear that our tabernacle is in peace; and when we
return home it is comfortable to visit our habitation with satisfaction
in our success, that we have not failed in our business, and with a
good conscience, that we have not offended God.
(8.) That their posterity shall be numerous and prosperous. Job had
lost all his children; "but," says Eliphaz, "if thou return to God, he
will again build up thy family, and thy seed shall be many and as great
as ever, and thy offspring increasing and flourishing as the grass of
the earth (v. 25), and thou shalt know it." God has blessings in store
for the seed of the faithful, which they shall have if they do not
stand in their own light and forfeit them by their folly. It is a
comfort to parents to see the prosperity, especially the spiritual
prosperity, of their children; if they are truly good, they are truly
great, how small a figure soever they may make in the world.
(9.) That their death shall be seasonable, and they shall finish their
course, at length, with joy and honour, v. 26. It is a great mercy,
[1.] To live to a full age, and not to have the number of our months
cut off in the midst. If the providence of God do not give us long
life, yet, if the grace of God give us to be satisfied with the time
allotted us, we may be said to come to a full age. That man lives long
enough that has done his work and is fit for another world. [2.] To be
willing to die, to come cheerfully to the grave, and not to be forced
thither, as he whose soul was required of him. [3.] To die seasonably,
as the corn is cut and housed when it is fully ripe; not till then, but
then not suffered to stand a day longer, lest it shed. Our times are in
God's hand; it is well they are so, for he will take care that those
who are his shall die in the best time: however their death may seem to
us untimely, it will be found not unseasonable.
3. In the last verse he recommends these promises to Job, (1.) As
faithful sayings, which he might be confident of the truth of: "Lo,
this we have searched, and so it is. We have indeed received these
things by tradition from our fathers, but we have not taken them upon
trust; we have carefully searched them, have compared spiritual things
with spiritual, have diligently studied them, and been confirmed in our
belief of them from our own observation and experience; and we are all
of a mind that so it is." Truth is a treasure that is well worth
digging for, diving for; and then we shall know both how to value it
ourselves and how to communicate it to others when we have taken pains
in searching for it. (2.) As well worthy of all acceptation, which he
might improve to his great advantage: Hear it, and know thou it for thy
good. It is not enough to hear and know the truth, but we must improve
it, and be made wiser and better by it, receive the impressions of it,
and submit to the commanding power of it. Know it for thyself (so the
word is), with application to thyself, and thy own case; not only "This
is true," but "this is true concerning me." That which we thus hear and
know for ourselves we hear and know for our good, as we are nourished
by the meat which we digest. That is indeed a good sermon to us which
does us good.
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J O B
CHAP. VI.
Eliphaz concluded his discourse with an air of assurance; very
confident he was that what he had said was so plain and so pertinent
that nothing could be objected in answer to it. But, though he that is
first in his own cause seems just, yet his neighbour comes and searches
him. Job is not convinced by all he had said, but still justifies
himself in his complaints and condemns him for the weakness of his
arguing. I. He shows that he had just cause to complain as he did of
his troubles, and so it would appear to any impartial judge, ver. 2-7.
II. He continues his passionate wish that he might speedily be cut off
by the stroke of death, and so be eased of all his miseries, ver. 8-13.
III. He reproves his friends for their uncharitable censures of him and
their unkind treatment, ver. 14-30. It must be owned that Job, in all
this, spoke much that was reasonable, but with a mixture of passion and
human infirmity. And in this contest, as indeed in most contests, there
was fault on both sides.
Job's Reply to Eliphaz. (b. c. 1520.)
1 But Job answered and said, 2 Oh that my grief were thoroughly
weighed, and my calamity laid in the balances together! 3 For now it
would be heavier than the sand of the sea: therefore my words are
swallowed up. 4 For the arrows of the Almighty are within me, the
poison whereof drinketh up my spirit: the terrors of God do set
themselves in array against me. 5 Doth the wild ass bray when he hath
grass? or loweth the ox over his fodder? 6 Can that which is
unsavoury be eaten without salt? or is there any taste in the white of
an egg? 7 The things that my soul refused to touch are as my
sorrowful meat.
Eliphaz, in the beginning of his discourse, had been very sharp upon
Job, and yet it does not appear that Job gave him any interruption, but
heard him patiently till he had said all he had to say. Those that
would make an impartial judgment of a discourse must hear it out, and
take it entire. But, when he had concluded, he makes his reply, in
which he speaks very feelingly.
I. He represents his calamity, in general, as much heavier than either
he had expressed it or they had apprehended it, v. 2, 3. He could not
fully describe it; they would not fully apprehend it, or at least would
not own that they did; and therefore he would gladly appeal to a third
person, who had just weights and just balances with which to weigh his
grief and calamity, and would do it with an impartial hand. He wished
that they would set his grief and all the expressions of it in one
scale, his calamity and all the particulars of it in the other, and
(though he would not altogether justify himself in his grief) they
would find (as he says, ch. xxiii. 2) that his stroke was heavier than
his groaning; for, whatever his grief was, his calamity was heavier
than the sand of the sea: it was complicated, it was aggravated, every
grievance weighty, and all together numerous as the sand. "Therefore
(says he) my words are swallowed up;" that is, "Therefore you must
excuse both the brokenness and the bitterness of my expressions. Do not
think it strange if my speech be not so fine and polite as that of an
eloquent orator, or so grave and regular as that of a morose
philosopher: no, in these circumstances I can pretend neither to the
one nor to the other; my words are, as I am, quite swallowed up." Now,
1. He hereby complains of it as his unhappiness that his friends
undertook to administer spiritual physic to him before they thoroughly
understood his case and knew the worst of it. It is seldom that those
who are at ease themselves rightly weigh the afflictions of the
afflicted. Every one feels most from his own burden; few feel from
other people's. 2. He excuses the passionate expressions he had used
when he cursed his day. Though he could not himself justify all he had
said, yet he thought his friends should not thus violently condemn it,
for really the case was extraordinary, and that might be connived at in
such a man of sorrows as he now was which in any common grief would by
no means be allowed. 3. He bespeaks the charitable and compassionate
sympathy of his friends with him, and hopes, by representing the
greatness of his calamity, to bring them to a better temper towards
him. To those that are pained it is some ease to be pitied.
II. He complains of the trouble and terror of mind he was in as the
sorest part of his calamity, v. 4. Herein he was a type of Christ, who,
in his sufferings, complained most of the sufferings of his soul. Now
is my soul troubled, John xii. 27. My soul is exceedingly sorrowful,
Matt. xxvi. 38. My God, my God, why hast thou forsaken me? Matt. xxvii.
46. Poor Job sadly complains here, 1. Of what he felt The arrows of the
Almighty are within me. It was not so much the troubles themselves he
was under that put him into this confusion, his poverty, disgrace, and
bodily pain; but that which cut him to the heart and put him into this
agitation, was to think that the God he loved and served had brought
all this upon him and laid him under these marks of his displeasure.
Note, Trouble of mind is the sorest trouble. A wounded spirit who can
bear! Whatever burden of affliction, in body or estate, God is pleased
to lay upon us, we may well afford to submit to it as long as he
continues to the use of our reason and the peace of our consciences;
but, if in either of these we be disturbed, our case is sad indeed and
very pitiable. The way to prevent God's fiery darts of trouble is with
the shield of faith to quench Satan's fiery darts of temptation.
Observe, He calls them the arrows of the Almighty; for it is an
instance of the power of God above that of any man that he can with his
arrows reach the soul. He that made the soul can make his sword to
approach to it. The poison or heat of these arrows is said to drink up
his spirit, because it disturbed his reason, shook his resolution,
exhausted his vigour, and threatened his life; and therefore his
passionate expressions, though they could not be justified, might be
excused. 2. Of what he feared. He saw himself charged by the terrors of
God, as by an army set in battle-array, and surrounded by them. God, by
his terrors, fought against him. As he had no comfort when he retired
inward into his own bosom, so he had none when he looked upward towards
Heaven. He that used to be encouraged with the consolations of God not
only wanted those, but was amazed with the terrors of God.
III. He reflects upon his friends for their severe censures of his
complaints and their unskilful management of his case. 1. Their
reproofs were causeless. He complained, it is true, now that he was in
this affliction, but he never used to complain, as those do who are of
a fretful unquiet spirit, when he was in prosperity: he did not bray
when he had grass, nor low over his fodder, v. 5. But, now that he was
utterly deprived of all his comforts, he must be a stock or a stone,
and not have the sense of an ox or a wild ass, if he did not give some
vent to his grief. He was forced to eat unsavoury meats, and was so
poor that he had not a grain of salt wherewith to season them, nor to
give a little taste to the white of an egg, which was now the choicest
dish he had at his table, v. 6. Even that food which once he would have
scorned to touch he was now glad of, and it was his sorrowful meat, v.
7. Note, It is wisdom not to use ourselves or our children to be nice
and dainty about meat and drink, because we know not how we or they may
be reduced, nor how that which we now disdain may be made acceptable by
necessity. 2. Their comforts were sapless and insipid; so some
understand v. 6, 7. He complains he had nothing now offered to him for
his relief that was proper for him, no cordial, nothing to revive and
cheer his spirits; what they had afforded was in itself as tasteless as
the white of an egg, and, when applied to him, as loathsome and
burdensome as the most sorrowful meat. I am sorry he should say thus of
what Eliphaz had excellently well said, ch. v. 8, &c. But peevish
spirits are too apt thus to abuse their comforters.
8 Oh that I might have my request; and that God would grant me the
thing that I long for! 9 Even that it would please God to destroy me;
that he would let loose his hand, and cut me off! 10 Then should I
yet have comfort; yea, I would harden myself in sorrow: let him not
spare; for I have not concealed the words of the Holy One. 11 What is
my strength, that I should hope? and what is mine end, that I should
prolong my life? 12 Is my strength the strength of stones? or is my
flesh of brass? 13 Is not my help in me? and is wisdom driven quite
from me?
Ungoverned passion often grows more violent when it meets with some
rebuke and check. The troubled sea rages most when it dashes against a
rock. Job had been courting death, as that which would be the happy
period of his miseries, ch. iii. For this Eliphaz had gravely reproved
him, but he, instead of unsaying what he had said, says it here again
with more vehemence than before; and it is as ill said as almost any
thing we meet with in all his discourses, and is recorded for our
admonition, not our imitation.
I. He is still most passionately desirous to die, as if it were not
possible that he should ever see good days again in this world, or
that, by the exercise of grace and devotion, he might make even these
days of affliction good days. He could see no end of his trouble but
death, and had not patience to wait the time appointed for that. He has
a request to make; there is a thing he longs for (v. 8); and what is
that? One would think it should be, "That it would please God to
deliver me, and restore me to my prosperity again;" no, That it would
please God to destroy me, v. 9. "As once he let loose his hand to make
me poor, and then to make me sick, let him loose it once more to put an
end to my life. Let him give the fatal stroke; it shall be to me the
coup de grace--the stroke of favour," as, in France, they call the last
blow which dispatches those that are broken on the wheel. There was a
time when destruction from the Almighty was a terror to Job (ch. xxxi.
23), yet now he courts the destruction of the flesh, but in hopes that
the spirit should be saved in the day of the Lord Jesus. Observe,
Though Job was extremely desirous of death, and very angry at its
delays, yet he did not offer to destroy himself, nor to take away his
own life, only he begged that it would please God to destroy him.
Seneca's morals, which recommend self-murder as the lawful redress of
insupportable grievances, were not then known, nor will ever be
entertained by any that have the least regard to the law of God and
nature. How uneasy soever the soul's confinement in the body may be, it
must by no means break prison, but wait for a fair discharge.
II. He puts this desire into a prayer, that God would grant him this
request, that it would please God to do this for him. It was his sin so
passionately to desire the hastening of his own death, and offering up
that desire to God made it no better; nay, what looked ill in his wish
looked worse in his prayer, for we ought not to ask any thing of God
but what we can ask in faith, and we cannot ask any thing in faith but
what is agreeable to the will of God. Passionate prayers are the worst
of passionate expressions, for we should lift up pure hands without
wrath.
III. He promises himself effectual relief, and the redress of all his
grievances, by the stroke of death (v. 10): "Then should I yet have
comfort, which now I have not, nor ever expect till then." See, 1. The
vanity of human life; so uncertain a good is it that it often proves
men's greatest burden and nothing is so desirable as to get clear of
it. Let grace make us willing to part with it whenever God calls; for
it may so happen that even sense may make us desirous to part with it
before he calls. 2. The hope which the righteous have in their death.
If Job had not had a good conscience, he could not have spoken with
this assurance of comfort on the other side death, which turns the
tables between the rich man and Lazarus. Now he is comforted, and thou
art tormented.
IV. He challenges death to do its worst. If he could not die without
the dreadful prefaces of bitter pains and agonies, and strong
convulsions, if he must be racked before he be executed, yet, in
prospect of dying at last, he would make nothing of dying pangs: "I
would harden myself in sorrow, would open my breast to receive death's
darts, and not shrink from them. Let him not spare; I desire no
mitigation of that pain which will put a happy period to all my pains.
Rather than not die, let me die so as to feel myself die." These are
passionate words, which might better have been spared. We should soften
ourselves in sorrow, that we may receive the good impressions of it,
and by the sadness of the countenance our hearts, being made tender,
may be made better; but, if we harden ourselves, we provoke God to
proceed in his controversy; for when he judgeth he will overcome. It is
great presumption to dare the Almighty, and to say, Let him not spare;
for are we stronger than he? 1 Cor. x. 22. We are much indebted to
sparing mercy; it is bad indeed with us when we are weary of that. Let
us rather say with David, O spare me a little.
V. He grounds his comfort upon the testimony of his conscience for him
that he had been faithful and firm to his profession of religion, and
in some degree useful and serviceable to the glory of God in his
generation: I have not concealed the words of the Holy One. Observe, 1.
Job had the words of the Holy One committed to him. The people of God
were at that time blessed with divine revelation. 2. It was his comfort
that he had not concealed them, had not received the grace of God
therein in vain. (1.) He had not kept them from himself, but had given
them full scope to operate upon him, and in every thing to guide and
govern him. He had not stifled his convictions, imprisoned the truth in
unrighteousness, nor done any thing to hinder the digestion of this
spiritual food and the operation of this spiritual physic. Let us never
conceal God's word from ourselves, but always receive it in the light
of it. (2.) He had not kept them to himself, but had been ready, on all
occasions, to communicate his knowledge for the good of others, was
never ashamed nor afraid to own the word of God to be his rule, nor
remiss in his endeavours to bring others into an acquaintance with it.
Note Those, and those only, may promise themselves comfort in death who
are good, and do good, while they live.
VI. He justifies himself, in this extreme desire of death, from the
deplorable condition he was now in, v. 11, 12. Eliphaz, in the close of
his discourse, had put him in hopes that he should yet see a good issue
of his troubles; but poor Job puts these cordials away from him,
refuses to be comforted, abandons himself to despair, and very
ingeniously, yet perversely, argues against the encouragements that
were given him. Disconsolate spirits will reason strangely against
themselves. In answer to the pleasing prospects Eliphaz had flattered
him with, he here intimates, 1. That he had no reason to expect any
such thing: "What is my strength, that I should hope? You see how I am
weakened and brought low, how unable I am to grapple with my
distempers, and therefore what reason have I to hope that I should
out-live them, and see better days? Is my strength the strength of
stones? Are my muscles brass and my sinews steel? No, they are not, and
therefore I cannot hold out always in this pain and misery, but must
needs sink under the load. Had I strength to grapple with my distemper,
I might hope to look through it; but, alas! I have not. The weakening
of my strength in the way will certainly be the shortening of my days,"
Ps. cii. 23. Note, All things considered, we have no reason to reckon
upon the long continuance of life in this world. What is our strength?
It is depending strength. We have no more strength than God gives us;
for in him we live and move. It is decaying strength; we are daily
spending the stock, and by degrees it will be exhausted. It is
disproportionable to the encounters we may meet with; what is our
strength to be depended upon, when two or three days' sickness will
make us weak as water? Instead of expecting a long life, we have reason
to wonder that we have lived hitherto and to feel that we are hastening
off apace. 2. That he had no reason to desire any such thing: "What is
my end, that I should desire to prolong my life? What comfort can I
promise myself in life, comparable to the comfort I promise myself in
death?" Note, Those who, through grace, are ready for another world,
cannot see much to invite their stay in this world, or to make them
fond of it. That, if it be God's will, we may do him more service and
may get to be fitter and riper for heaven, is an end for which we may
wish the prolonging of life, in subservience to our chief end; but,
otherwise, what can we propose to ourselves in desiring to tarry here?
The longer life is the more grievous will its burdens be (Eccl. xii.
1), and the longer life is the less pleasant will be its delights, 2
Sam. xix. 34, 35. We have already seen the best of this world, but we
are not sure that we have seen the worst of it.
VII. He obviates the suspicion of his being delirious (v. 13): Is not
my help in me? that is, "Have I not the use of my reason, with which, I
thank God, I can help myself, though you do not help me? Do you think
wisdom is driven quite from me, and that I am gone distracted? No, I am
not mad, most noble Eliphaz, but speak the words of truth and
soberness." Note, Those who have grace in them, who have the evidence
of it and have it in exercise, have wisdom in them, which will be their
help in the worst of times. Sat lucis intus--They have light within.
14 To him that is afflicted pity should be showed from his friend; but
he forsaketh the fear of the Almighty. 15 My brethren have dealt
deceitfully as a brook, and as the stream of brooks they pass away;
16 Which are blackish by reason of the ice, and wherein the snow is
hid: 17 What time they wax warm, they vanish: when it is hot, they
are consumed out of their place. 18 The paths of their way are turned
aside; they go to nothing, and perish. 19 The troops of Tema looked,
the companies of Sheba waited for them. 20 They were confounded
because they had hoped; they came thither, and were ashamed. 21 For
now ye are nothing; ye see my casting down, and are afraid.
Eliphaz had been very severe in his censures of Job; and his
companions, though as yet they had said little, yet had intimated their
concurrence with him. Their unkindness therein poor Job here complains
of, as an aggravation of his calamity and a further excuse of his
desire to die; for what satisfaction could he ever expect in this world
when those that should have been his comforters thus proved his
tormentors?
I. He shows what reason he had to expect kindness from them. His
expectation was grounded upon the common principles of humanity (v.
14): "To him that is afflicted, and that is wasting and melting under
his affliction, pity should be shown from his friend; and he that does
not show that pity forsakes the fear of the Almighty." Note, 1.
Compassion is a debt owing to those that are in affliction. The least
which those that are at ease can do for those that are pained and in
anguish is to pity them,--to manifest the sincerity of a tender concern
for them, and to sympathize with them,--to take cognizance of their
case, enquire into their grievances, hear their complaints, and mingle
their tears with theirs,--to comfort them, and to do all they can to
help and relieve them: this well becomes the members of the same body,
who should feel for the grievances of their fellow-members, not knowing
how soon the same may be their own. 2. Inhumanity is impiety and
irreligion. He that withholds compassion from his friend forsakes the
fear of the Almighty. So the Chaldee. How dwells the love of God in
that man? 1 John iii. 17. Surely those have no fear of the rod of God
upon themselves who have no compassion for those that feel the smart of
it. See Jam. i. 27. 3. Troubles are the trials of friendship. When a
man is afflicted he will see who are his friends indeed and who are but
pretenders; for a brother is born for adversity, Prov. xvii. 17; xviii.
24.
II. He shows how wretchedly he was disappointed in his expectations
from them (v. 15): "My brethren, who should have helped me, have dealt
deceitfully as a brook." They came by appointment, with a great deal of
ceremony, to mourn with him and to comfort him (ch. ii. 11); and some
extraordinary things were expected from such wise, learned, knowing
men, and Job's particular friends. None questioned but that the drift
of their discourses would be to comfort Job with the remembrance of his
former piety, the assurance of God's favour to him, and the prospect of
a glorious issue; but, instead of this, they most barbarously fall upon
him with their reproaches and censures, condemn him as a hypocrite,
insult over his calamities, and pour vinegar, instead of oil, into his
wounds, and thus they deal deceitfully with him. Note, It is fraud and
deceit not only to violate our engagements to our friends, but to
frustrate their just expectations from us, especially the expectations
we have raised. Note, further, It is our wisdom to cease from man. We
cannot expect too little from the creature nor too much from the
Creator. It is no new thing even for brethren to deal deceitfully (Jer.
ix. 4, 5; Mic. vii. 5); let us therefore put our confidence in the rock
of ages, not in broken reeds-in the fountain of life, not in broken
cisterns. God will out-do our hopes as much as men come short of them.
This disappointment which Job met with he here illustrates by the
failing of brooks in summer.
1. The similitude is very elegant, v. 15-20. (1.) Their pretensions are
fitly compared to the great show which the brooks make when they are
swollen with the waters of a land flood, by the melting of the ice and
snow, which make them blackish or muddy, v. 16. (2.) His expectations
from them, which their coming so solemnly to comfort him had raised, he
compares to the expectation which the weary thirsty travellers have of
finding water in the summer where they have often seen it in great
abundance in the winter, v. 19. The troops of Tema and Sheba, the
caravans of the merchants of those countries, whose road lay through
the deserts of Arabia, looked and waited for supply of water from those
brooks. "Hard by here," says one, "A little further," says another,
"when I last travelled this way, there was water enough; we shall have
that to refresh us." Where we have met with relief or comfort we are
apt to expect it again; and yet it does not follow; for, (3.) The
disappointment of his expectation is here compared to the confusion
which seizes the poor travellers when they find heaps of sand where
they expected floods of water. In the winter, when they were not
thirsty, there was water enough. Every one will applaud and admire
those that are full and in prosperity. But in the heat of summer, when
they needed water, then it failed them; it was consumed (v. 17); it was
turned aside, v. 18. When those who are rich and high are sunk and
impoverished, and stand in need of comfort, then those who before
gathered about them stand aloof from them, those who before commended
them are forward to run them down. Thus those who raise their
expectations high from the creature will find it fail them when it
should help them; whereas those who make God their confidence have help
in the time of need, Heb. iv. 16. Those who make gold their hope will
sooner or later be ashamed of it, and of their confidence in it (Ezek.
vii. 19); and the greater their confidence was the greater their shame
will be: They were confounded because they had hoped, v. 20. We prepare
confusion for ourselves by our vain hopes: the reeds break under us
because we lean upon them. If we build a house upon the sand, we shall
certainly be confounded, for it will fall in the storm, and we must
thank ourselves for being such fools as to expect it would stand. We
are not deceived unless we deceive ourselves.
2. The application is very close (v. 21): For now you are nothing. They
seemed to be somewhat, but in conference they added nothing to him.
Allude to Gal. ii. 6. He was never the wiser, never the better, for the
visit they made him. Note, Whatever complacency we may take, or
whatever confidence we may put, in creatures, how great soever they may
seem and how dear soever they may be to us, one time or other we shall
say of them, Now you are nothing. When Job was in prosperity his
friends were something to him, he took complacency in them and their
society; but "Now you are nothing, now I can find no comfort but in
God." It were well for us if we had always such convictions of the
vanity of the creature, and its insufficiency to make us happy, as we
have sometimes had, or shall have on a sick-bed, a death-bed, or in
trouble of conscience: "Now you are nothing. You are not what you have
been, what you should be, what you pretend to be, what I thought you
would have been; for you see my casting down and are afraid. When you
saw me in my elevation you caressed me; but now that you see me in my
dejection you are shy of me, are afraid of showing yourselves kind,
lest I should thereby be emboldened to beg something of you, or to
borrow" (compare v. 22); "you are afraid lest, if you own me, you
should be obliged to keep me." Perhaps they were afraid of catching his
distemper or of coming within smell of the noisomeness of it. It is not
good, either out of pride or niceness, for love of our purses or of our
bodies, to be shy of those who are in distress and afraid of coming
near them. Their case may soon be our own.
22 Did I say, Bring unto me? or, Give a reward for me of your
substance? 23 Or, Deliver me from the enemy's hand? or, Redeem me
from the hand of the mighty? 24 Teach me, and I will hold my tongue:
and cause me to understand wherein I have erred. 25 How forcible are
right words! but what doth your arguing reprove? 26 Do ye imagine to
reprove words, and the speeches of one that is desperate, which are as
wind? 27 Yea, ye overwhelm the fatherless, and ye dig a pit for your
friend. 28 Now therefore be content, look upon me; for it is evident
unto you if I lie. 29 Return, I pray you, let it not be iniquity;
yea, return again, my righteousness is in it. 30 Is there iniquity in
my tongue? cannot my taste discern perverse things?
Poor Job goes on here to upbraid his friends with their unkindness and
the hard usage they gave him. He here appeals to themselves concerning
several things which tended both to justify him and to condemn them. If
they would but think impartially, and speak as they thought, they could
not but own,
I. That, though he was necessitous, yet he was not craving, nor
burdensome to his friends. Those that are so, whose troubles serve them
to beg by, are commonly less pitied than the silent poor. Job would be
glad to see his friends, but he did not say, Bring unto me (v. 22), or,
Deliver me, v. 23. He did not desire to put them to any expense, did
not urge his friends either, 1. To make a collection for him, to set
him up again in the world. Though he could plead that his losses came
upon him by the hand of God and not by any fault or folly of his
own,--that he was utterly ruined and impoverished,--that he had lived
in good condition, and that when he had wherewithal he was charitable
and ready to help those that were in distress,--that his friends were
rich, and able to help him, yet he did not say, Give me of your
substance. Note, A good man, when troubled himself, is afraid of being
troublesome to his friends. Or, 2. To raise the country for him, to
help him to recover his cattle out of the hands of the Sabeans and
Chaldeans, or to make reprisals upon them: "Did I send for you to
deliver me out of the hand of the mighty? No, I never expected you
should either expose yourselves to any danger or put yourselves to any
charge upon my account. I will rather sit down content under my
affliction, and make the best of it, than sponge upon my friends." St.
Paul worked with his hands, that he might not be burdensome to any.
Job's not asking their help did not excuse them from offering it when
he needed it and it was in the power of their hands to give it; but it
much aggravated their unkindness when he desired no more from them than
a good look, and a good word, and yet could not obtain them. It often
happens that from man, even when we expect little, we have less, but
from God, even when we expect much, we have more, Eph. iii. 20.
II. That, though he differed in opinion from them, yet he was not
obstinate, but ready to yield to conviction, and to strike sail to
truth as soon as ever it was made to appear to him that he was in an
error (v. 24, 25): "If, instead of invidious reflections and
uncharitable insinuations, you will give me plain instructions and
solid arguments, which shall carry their own evidence along with them,
I am ready to acknowledge my error and own myself in a fault: Teach me,
and I will hold my tongue; for I have often found, with pleasure and
wonder, how forcible right words are. But the method you take will
never make proselytes: What doth your arguing reprove? Your hypothesis
is false, your surmises are groundless, your management is weak, and
your application peevish and uncharitable." Note, 1. Fair reasoning has
a commanding power, and it is a wonder if men are not conquered by it;
but railing and foul language are impotent and foolish, and it is no
wonder if men are exasperated and hardened by them. 2. It is the
undoubted character of every honest man that he is truly desirous to
have his mistakes rectified, and to be made to understand wherein he
has erred; and he will acknowledge that right words, when they appear
to him to be so, though contrary to his former sentiments, are both
forcible and acceptable.
III. That, though he had been indeed in a fault, yet they ought not to
have given him such hard usage (v. 26, 27): "Do you imagine, or
contrive with a great deal of art" (for so the word signifies), "to
reprove words, some passionate expressions of mine in this desperate
condition, as if they were certain indications of reigning impiety and
atheism? A little candour and charity would have served to excuse them,
and to put a better construction upon them. Shall a man's spiritual
state be judged of by some rash and hasty words, which a surprising
trouble extorts from him? Is it fair, is it kind, is it just, to
criticize in such a case? Would you yourselves be served thus?" Two
things aggravated their unkind treatment of him:--1. That they took
advantage of his weakness and the helpless condition he was in: You
overwhelm the fatherless, a proverbial expression, denoting that which
is most barbarous and inhuman. "The fatherless cannot secure themselves
from insults, which emboldens men of base and sordid spirits to insult
them and trample upon them; and you do so by me." Job, being a
childless father, thought himself as much exposed to injury as a
fatherless child (Ps. cxxvii. 5) and had reason to be offended with
those who therefore triumphed over him. Let those who overwhelm and
overpower such as upon any account may be looked upon as fatherless
know that therein they not only put off the compassions of man, but
fight against the compassions of God, who is, and will be, a Father of
the fatherless and a helper of the helpless. 2. That they made a
pretence of kindness: "You dig a pit for your friend; not only you are
unkind to me, who am your friend, but, under colour of friendship, you
ensnare me." When they came to see and sit with him he thought he might
speak his mind freely to them, and that the more bitter his complaints
to them were the more they would endeavour to comfort him. This made
him take a greater liberty than otherwise he would have done. David,
though he smothered his resentments when the wicked were before him,
would probably have given vent to them if none had been by but friends,
Ps. xxxix. 1. But this freedom of speech, which their professions of
concern for him made him use, had exposed him to their censures, and so
they might be said to dig a pit for him. Thus, when our hearts are hot
within us, what is ill done we are apt to misrepresent as if done
designedly.
IV. That, though he had let fall some passionate expressions, yet in
the main he was in the right, and that his afflictions, though very
extraordinary, did not prove him to be a hypocrite or a wicked man. His
righteousness he holds fast, and will not let it go. For the evincing
of it he here appeals, 1. To what they saw in him (v. 28): "Be content,
and look upon me; what do you see in me that bespeaks me either a
madman or a wicked man? Nay, look in my face, and you may discern there
the indications of a patient and submissive spirit, for all this. Let
the show of my countenance witness for me that, though I have cursed my
day, I do not curse my God." Or rather, "Look upon my ulcers and sore
boils, and by them it will be evident to you that I do not lie," that
is, "that I do not complain without cause. Let your own eyes convince
you that my condition is very sad, and that I do not quarrel with God
by making it worse than it is." 2. To what they heard from him, v. 30.
"You hear what I have to say: Is there iniquity in my tongue? that
iniquity that you charge me with? Have I blasphemed God or renounced
him? Are not my present arguings right? Do not you perceive, by what I
say, that I can discern perverse things? I can discover your fallacies
and mistakes, and, if I were myself in an error, I could perceive it.
Whatever you think of me, I know what I say." 3. To their own second
and sober thoughts (v. 29): "Return, I pray you, consider the thing
over again without prejudice and partiality, and let not the result be
iniquity, let it not be an unrighteous sentence; and you will find my
righteousness is in it," that is, "I am in the right in this matter;
and, though I cannot keep my temper as I should, I keep my integrity,
and have not said, nor done, nor suffered, any thing which will prove
me other than an honest man." A just cause desires nothing more than a
just hearing, and if need be a re-hearing.
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J O B
CHAP. VII.
Job, in this chapter, goes on to express the bitter sense he had of his
calamities and to justify himself in his desire of death. I. He
complains to himself and his friends of his troubles, and the constant
agitation he was in, ver. 1-6. II. He turns to God, and expostulates
with him (ver. 7, to the end), in which, 1. He pleads the final period
which death puts to our present state, ver. 7-10. 2. He passionately
complains of the miserable condition he was now in, ver. 11-16. 3. He
wonders that God will thus contend with him, and begs for the pardon of
his sins and a speedy release out of his miseries, ver. 17-21. It is
hard to methodize the speeches of one who owned himself almost
desperate, ch. vi. 26.
Job's Reply to Eliphaz. (b. c. 1520.)
1 Is there not an appointed time to man upon earth? are not his days
also like the days of a hireling? 2 As a servant earnestly desireth
the shadow, and as an hireling looketh for the reward of his work: 3
So am I made to possess months of vanity, and wearisome nights are
appointed to me. 4 When I lie down, I say, When shall I arise, and
the night be gone? and I am full of tossings to and fro unto the
dawning of the day. 5 My flesh is clothed with worms and clods of
dust; my skin is broken, and become loathsome. 6 My days are swifter
than a weaver's shuttle, and are spent without hope.
Job is here excusing what he could not justify, even his inordinate
desire of death. Why should he not wish for the termination of life,
which would be the termination of his miseries? To enforce this reason
he argues,
I. From the general condition of man upon earth (v. 1): "He is of few
days, and full of trouble. Every man must die shortly, and every man
has some reason (more or less) to desire to die shortly; and therefore
why should you impute it to me as so heinous a crime that I wish to die
shortly?" Or thus: "Pray mistake not my desires of death, as if I
thought the time appointed of God could be anticipated: no, I know very
well that that is fixed; only in such language as this I take the
liberty to express my present uneasiness: Is there not an appointed
time (a warfare, so the word is) to man upon earth? and are not his
days here like the days of a hireling?" Observe, 1. Man's present
place. He is upon earth, which God has given to the children of men,
Ps. cxv. 16. This bespeaks man's meanness and inferiority. How much
below the inhabitants of yonder elevated and refined regions is he
situated! It also bespeaks God's mercy to him. He is yet upon the
earth, not under it; on earth, not in hell. Our time on earth is
limited and short, according to the narrow bounds of this earth; but
heaven cannot be measured, nor the days of heaven numbered. 2. His
continuance in that place. Is there not a time appointed for his abode
here? Yes, certainly there is, and it is easy to say by whom the
appointment is made, even by him that made us and set us here. We are
not to be on this earth always, nor long, but for a certain time, which
is determined by him in whose hand our times are. We are not to think
that we are governed by the blind fortune of the Epicureans, but by the
wise, holy, and sovereign counsel of God. 3. His condition during that
continuance. Man's life is a warfare, and as the days of a hireling. We
are every one of us to look upon ourselves in this world, (1.) As
soldiers, exposed to hardship and in the midst of enemies; we must
serve and be under command; and, when our warfare is accomplished, we
must be disbanded, dismissed with either shame or honour, according to
what we have done in the body. (2.) As day-labourers, that have the
work of the day to do in its day and must make up their account at
night.
II. From his own condition at this time. He had as much reason, he
thought, to wish for death, as a poor servant or hireling that is tired
with his work has to wish for the shadows of the evening, when he shall
receive his penny and go to rest, v. 2. The darkness of the night is as
welcome to the labourer as the light of the morning is to the watchman,
Ps. cxxx. 6. The God of nature has provided for the repose of
labourers, and no wonder that they desire it. The sleep of the
labouring man is sweet, Eccl. v. 12. No pleasure more grateful, more
relishing, to the luxurious than rest to the laborious; nor can any
rich man take so much satisfaction in the return of his rent-days as
the hireling in his day's wages. The comparison is plain, the
application is concise and somewhat obscure, but we must supply a word
or two, and then it is easy: exactness of language is not to be
expected from one in Job's condition. "As a servant earnestly desires
the shadow, so and for the same reason I earnestly desire death; for I
am made to possess, &c." Hear his complaint.
1. His days were useless, and had been so a great while. He was wholly
taken off from business, and utterly unfit for it. Every day was a
burden to him, because he was in no capacity of doing good, or of
spending it to any purpose. Et vitæ partem non attigit ullam--He could
not fill up his time with any thing that would turn to account. This he
calls possessing months of vanity, v. 3. It very much increases the
affliction of sickness and age, to a good man, that he is thereby
forced from his usefulness. He insists not so much upon it that they
are days in which he has no pleasure as that they are days in which he
does not good; on that account they are months of vanity. But when we
are disabled to work for God, if we will but sit still quietly for him,
it is all one; we shall be accepted.
2. His nights were restless, v. 3, 4. The night relieves the toil and
fatigue of the day, not only to the labourers, but to the sufferers: if
a sick man can but get a little sleep in the night, it helps nature,
and it is hoped that he will do well, John xi. 12. However, be the
trouble what it will, sleep gives some intermission to the cares, and
pains, and griefs, that afflict us; it is the parenthesis of our
sorrows. But poor Job could not gain this relief. (1.) His nights were
wearisome, and, instead of taking any rest, he did but tire himself
more with tossing to and fro until morning. Those that are in great
uneasiness, through pain of body or anguish of mind, think by changing
sides, changing places, changing postures, to get some ease; but, while
the cause is the same within, it is all to no purpose; it is but a
resemblance of a fretful discontented spirit, that is ever shifting,
but never easy. This made him dread the night as much as the servant
desires it, and, when he lay down, to say, When will the night be gone?
(2.) These wearisome nights were appointed to him. God, who determines
the times before appointed, had allotted him such nights as these.
Whatever is at any time grievous to us, it is good to see it appointed
for us, that we may acquiesce in the event, not only as unavoidable
because appointed, but as therefore designed for some holy end. When we
have comfortable nights we must see them also appointed to us and be
thankful for them; many better than we have wearisome nights.
3. His body was noisome, v. 5. His sores bred worms, the scabs were
like clods of dust, and his skin was broken; so evil was the disease
which cleaved fast to him. See what vile bodies we have, and what
little reason we have to pamper them or be proud of them; they have in
themselves the principles of their own corruption: as fond as we are of
them now, the time may come when we may loathe them and long to get rid
of them.
4. His life was hastening apace towards a period, v. 6. He thought he
had no reason to expect a long life, for he found himself declining
fast (v. 6): My days are swifter than a weaver's shuttle, that is, "My
time is now but short, and there are but a few sands more in my glass,
which will speedily run out." Natural motions are more swift near the
centre. Job thought his days ran swiftly because he thought he should
soon be at his journey's end; he looked upon them as good as spent
already, and he was therefore without hope of being restored to his
former prosperity. It is applicable to man's life in general. Our days
are like a weaver's shuttle, thrown from one side of the web to the
other in the twinkling of an eye, and then back again, to and fro,
until at length it is quite exhausted of the thread it carried, and
then we cut off, like a weaver, our life, Isa. xxxviii. 12. Time
hastens on apace; the motion of it cannot be stopped, and, when it is
past, it cannot be recalled. While we are living, as we are sowing
(Gal. vi. 8), so we are weaving. Every day, like the shuttle, leaves a
thread behind it. Many weave the spider's web, which will fail them,
ch. viii. 14. If we are weaving to ourselves holy garments and robes of
righteousness, we shall have the benefit of them when our work comes to
be reviewed and every man shall reap as he sowed and wear as he wove.
7 O remember that my life is wind: mine eye shall no more see good. 8
The eye of him that hath seen me shall see me no more: thine eyes are
upon me, and I am not. 9 As the cloud is consumed and vanisheth away:
so he that goeth down to the grave shall come up no more. 10 He shall
return no more to his house, neither shall his place know him any more.
11 Therefore I will not refrain my mouth; I will speak in the anguish
of my spirit; I will complain in the bitterness of my soul. 12 Am I a
sea, or a whale, that thou settest a watch over me? 13 When I say, My
bed shall comfort me, my couch shall ease my complaint; 14 Then thou
scarest me with dreams, and terrifiest me through visions: 15 So that
my soul chooseth strangling, and death rather than my life. 16 I
loathe it; I would not live alway: let me alone; for my days are
vanity.
Job, observing perhaps that his friends, though they would not
interrupt him in his discourse, yet began to grow weary, and not to
heed much what he said, here turns to God, and speaks to him. If men
will not hear us, God will; if men cannot help us, he can; for his arm
is not shortened, neither is his ear heavy. Yet we must not go to
school to Job here to learn how to speak to God; for, it must be
confessed, there is a great mixture of passion and corruption in what
he here says. But, if God be not extreme to mark what his people say
amiss, let us also make the best of it. Job is here begging of God
either to ease him or to end him. He here represents himself to God,
I. As a dying man, surely and speedily dying. It is good for us, when
we are sick, to think and speak of death, for sickness is sent on
purpose to put us in mind of it; and, if we be duly mindful of it
ourselves, we may in faith put God in mind of it, as Job does here (v.
7): O remember that my life is wind. He recommends himself to God as an
object of his pity and compassion, with this consideration, that he was
a very weak frail creature, his abode in this world short and
uncertain, his removal out of it sure and speedy, and his return to it
again impossible and never to be expected--that his life was wind, as
the lives of all men are, noisy perhaps and blustering, like the wind,
but vain and empty, soon gone, and, when gone, past recall. God had
compassion on Israel, remembering that they were but flesh, a wind that
passeth away and cometh not again, Ps. lxxviii. 38, 39. Observe,
1. The pious reflections Job makes upon his own life and death. Such
plain truths as these concerning the shortness and vanity of life, the
unavoidableness and irrecoverableness of death, then do us good when we
think and speak of them with application to ourselves. Let us consider
then, (1.) That we must shortly take our leave of all the things that
are seen, that are temporal. The eye of the body must be closed, and
shall no more see good, the good which most men set their hearts upon;
for their cry is, Who will make us to see good? Ps. iv. 6. If we be
such fools as to place our happiness in visible good things, what will
become of us when they shall be for ever hidden from our eyes, and we
shall no more see good? Let us therefore live by that faith which is
the substance and evidence of things not seen. (2.) That we must then
remove to an invisible world: The eye of him that hath here seen me
shall see me no more there. It is hades--an unseen state, v. 8. Death
removes our lovers and friends into darkness (Ps. lxxxviii. 18), and
will shortly remove us out of their sight; when we go hence we shall be
seen no more (Ps. xxxix. 13), but go to converse with the things that
are not seen, that are eternal. (3.) That God can easily, and in a
moment, put an end to our lives, and send us to another world (v. 8):
"Thy eyes are upon me and I am not; thou canst look me into eternity,
frown me into the grave, when thou pleasest."
Shouldst thou, displeased, give me a frowning look,
I sink, I die, as if with lightning struck.
Sir R. Blackmore.
He takes away our breath, and we die; nay, he but looks on the earth
and it trembles, Ps. xiv. 29, 30. (4.) That, when we are once removed
to another world, we must never return to this. There is constant
passing from this world to the other, but vestigia nulla
retrorsum--there is no repassing. "Therefore, Lord, kindly ease me by
death, for that will be a perpetual ease. I shall return no more to the
calamities of this life." When we are dead we are gone, to return no
more, [1.] From our house under ground (v. 9): He that goeth down to
the grave shall come up no more until the general resurrection, shall
come up no more to his place in this world. Dying is work that is to be
done but once, and therefore it had need be well done: an error there
is past retrieve. This is illustrated by the blotting out and
scattering of a cloud. It is consumed and vanisheth away, is resolved
into air and never knits again. Other clouds arise, but the same cloud
never returns: so a new generation of the children of men is raised up,
but the former generation is quite consumed and vanishes away. When we
see a cloud which looks great, as if it would eclipse the sun and drawn
the earth, of a sudden dispersed and disappearing, let us say, "Just
such a thing is the life of man; it is a vapour that appears for a
little while and then vanishes away." [2.] To return no more to our
house above ground (v. 10): He shall return no more to his house, to
the possession and enjoyment of it, to the business and delights of it.
Others will take possession, and keep it till they also resign to
another generation. The rich man in hell desired that Lazarus might be
sent to his house, knowing it was to no purpose to ask that he might
have leave to go himself. Glorified saints shall return no more to the
cares, and burdens, and sorrows of their house; nor damned sinners to
the gaieties and pleasures of their house. Their place shall no more
know them, no more own them, have no more acquaintance with them, nor
be any more under their influence. It concerns us to secure a better
place when we die, for this will no more own us.
2. The passionate inference he draws from it. From these premises he
might have drawn a better conclusion that this (v. 11): Therefore I
will not refrain my mouth; I will speak; I will complain. Holy David,
when he had been meditating on the frailty of human life, made a
contrary use of it (Ps. xxxix. 9, I was dumb, and opened not my mouth);
but Job, finding himself near expiring, hastens as much to make his
complaint as if he had been to make his last will and testament or as
if he could not die in peace until he had given vent to his passion.
When we have but a few breaths to draw we should spend them in the holy
gracious breathings of faith and prayer, not in the noisome noxious
breathings of sin and corruption. Better die praying and praising than
die complaining and quarrelling.
II. As a distempered man, sorely and grievously distempered both in
body and mind. In this part of his representation is he is very
peevish, as if God dealt hardly with him and laid upon him more than
was meet: "Am I a sea, or a whale (v. 12), a raging sea, that must be
kept within bounds, to check its proud waves, or an unruly whale, that
must be restrained by force from devouring all the fishes of the sea?
Am I so strong that there needs so much ado to hold me? so boisterous
that no less than all these mighty bonds of affliction will serve to
tame me and keep me within compass?" We are very apt, when we are in
affliction, to complain of God and his providence, as if he laid more
restraints upon us that there is occasion for; whereas we are never in
heaviness but when there is need, nor more than the necessity demands.
1. He complains that he could not rest in his bed, v. 13, 14. There we
promise ourselves some repose, when we are fatigued with labour, pain,
or traveling: "My bed shall comfort me, and my couch shall ease my
complaint. Sleep will for a time give me some relief;" it usually does
so; it is appointed for that end; many a time it has eased us, and we
have awaked refreshed, and with new vigour. When it is so we have great
reason to be thankful; but it was not so with poor Job: his bed,
instead of comforting him, terrified him; and his couch, instead of
easing his complaint, added to it; for if he dropped asleep, he was
disturbed with frightful dreams, and when those awaked him still he was
haunted with dreadful apparitions. This was it that made the night so
unwelcome and wearisome to him as it was (v. 4): When shall I arise?
Note, God can, when he pleases, meet us with terror even where we
promise ourselves ease and repose; nay, he can make us a terror to
ourselves, and, as we have often contracted guilt by the rovings of an
unsanctified fancy, he can likewise, by the power of our own
imagination, create us much grief, and so make that our punishment
which has often been our sin. In Job's dreams, though they might partly
arise from his distemper (in fevers, or small pox, when the body is all
over sore, it is common for the sleep to be unquiet), yet we have
reason to think Satan had a hand, for he delights to terrify those whom
it is out of his reach to destroy; but Job looked up to God, who
permitted Satan to do this (thou scarest me), and mistook Satan's
representations for the terror of God setting themselves in array
against him. We have reason to pray to God that our dreams may neither
defile nor disquiet us, neither tempt us to sin nor torment us with
fear, that he who keeps Israel, and neither slumbers nor sleeps, may
keep us when we slumber and sleep, that the devil may not then do us a
mischief, either as an insinuating serpent or as a roaring lion, and to
bless God if we lie down and our sleep is sweet and we are not thus
scared. 2. He covets to rest in his grave, that bed where there are no
tossings to and fro, nor any frightful dreams, v. 15, 16. (1.) He was
sick of life, and hated the thoughts of it: "I loathe it; I have had
enough of it. I would not live always, not only not live always in this
condition, in pain and misery, but not live always in the most easy and
prosperous condition, to be continually in danger of being thus
reduced. My days are vanity at the best, empty of solid comfort,
exposed to real griefs; and I would not be for ever tied to such
uncertainty." Note, A good man would not (if he might) live always in
this world, no, not though it smile upon him, because it is a world of
sin and temptation and he has a better world in prospect. (2.) He was
fond of death, and pleased himself with the thoughts of it: his soul
(his judgment, he thought, but really it was his passion) chose
strangling and death rather than life; any death rather than such a
life as this. Doubtless this was Job's infirmity; for though a good man
would not wish to live always in this world, and would choose
strangling and death rather than sin, as the martyrs did, yet he will
be content to live as long as pleases God, not choose death rather than
life, because life is our opportunity of glorifying God and getting
ready for heaven.
17 What is man, that thou shouldest magnify him? and that thou
shouldest set thine heart upon him? 18 And that thou shouldest visit
him every morning, and try him every moment? 19 How long wilt thou
not depart from me, nor let me alone till I swallow down my spittle?
20 I have sinned; what shall I do unto thee, O thou preserver of men?
why hast thou set me as a mark against thee, so that I am a burden to
myself? 21 And why dost thou not pardon my transgression, and take
away mine iniquity? for now shall I sleep in the dust; and thou shalt
seek me in the morning, but I shall not be.
Job here reasons with God,
I. Concerning his dealings with man in general (v. 17, 18): What is
man, that thou shouldst magnify him? This may be looked upon either, 1.
As a passionate reflection upon the proceedings of divine justice; as
if the great God did diminish and disparage himself in contending with
man. "Great men think it below them to take cognizance of those who are
much their inferiors so far as to reprove and correct their follies and
indecencies; why then does God magnify man, by visiting him, and trying
him, and making so much ado about him? Why will he thus pour all his
forces upon one that is such an unequal match for him? Why will he
visit him with afflictions, which, like a quotidian ague, return as
duly and constantly as the morning light, and try, every moment, what
he can bear?" We mistake God, and the nature of his providence, if we
think it any lessening to him to take notice of the meanest of his
creatures. Or, 2. As a pious admiration of the condescensions of divine
grace, like that, Ps. viii. 4; cxliv. 3. He owns God's favour to man in
general, even when he complains of his own particular troubles. "What
is man, miserable man, a poor, mean, weak creature, that thou, the
great and glorious God, shouldst deal with him as thou dost? What is
man," (1.) "That thou shouldst put such honour upon him, shouldst
magnify him, by taking him into covenant and communion with thyself?"
(2.) "That thou shouldst concern thyself so much about him, shouldst
set thy heart upon him, as dear to thee, and one that thou hast a
kindness for?" (3.) "That thou shouldst visit him with thy compassions
every morning, as we daily visit a particular friend, or as the
physician visits his patients every morning to help them?" (4.) "That
thou shouldst try him, shouldst feel his pulse and observe his looks,
every moment, as in care about him and jealous over him?" That such a
worm of the earth as man is should be the darling and favourite of
heaven is what we have reason for ever to admire.
II. Concerning his dealings with him in particular. Observe,
1. The complaint he makes of his afflictions, which he here aggravates,
and (as we are all too apt to do) makes the worst of, in three
expressions:--(1.) That he was the butt to God's arrows: "Thou hast set
me as a mark against thee," v. 20. "My case is singular, and none is
shot at as I am." (2.) That he was a burden to himself, ready to sink
under the load of his own life. How much delight soever we take in
ourselves God can, when he pleases, make us burdens to ourselves. What
comfort can we take in ourselves if God appear against us as an enemy
and we have not comfort in him. (3.) That he had no intermission of his
griefs (v. 19): "How long will it be ere thou cause thy rod to depart
from me, or abate the rigour of the correction, at least for so long as
that I may swallow down my spittle?" It should seem, Job's distemper
lay much in his throat, and almost choked him, so that he could not
swallow his spittle. He complains (ch. xxx. 18) that it bound him about
like the collar of his coat. "Lord," says he, "wilt not thou give me
some respite, some breathing time?" ch. ix. 18.
2. The concern he is in about his sins. The best men have sin to
complain of, and the better they are the more they will complain of it.
(1.) He ingenuously owns himself guilty before God: I have sinned. God
had said of him that he was a perfect and an upright man; yet he says
of himself, I have sinned. Those may be upright who yet are not
sinless; and those who are sincerely penitent are accepted, through a
Mediator, as evangelically perfect. Job maintained, against his
friends, that he was not a hypocrite, not a wicked man; and yet he
owned to his God that he had sinned. If we have been kept from gross
acts of sin, it does not therefore follow that we are innocent. The
best must acknowledge, before God, that they have sinned. His calling
God the observer, or preserver, of men, may be looked upon as designed
for an aggravation of his sin: "Though God has had his eye upon me, his
eye upon me for good, yet I have sinned against him." When we are in
affliction it is seasonable to confess sin, as the procuring cause of
our affliction. Penitent confessions would drown and silence passionate
complaints. (2.) He seriously enquires how he may make his peace with
God: "What shall I do unto thee, having done so much against thee?" Are
we convinced that we have sinned, and are we brought to own it? We
cannot but conclude that something must be done to prevent the fatal
consequences of it. The matter must not rest as it is, but some course
must be taken to undo what has been ill done. And, if we are truly
sensible of the danger we have run ourselves into, we shall be willing
to do any thing, to take a pardon upon any terms; and therefore shall
be inquisitive as to what we shall do (Mic. vi. 6, 7), what we shall do
to God, not to satisfy the demands of his justice (that is done only by
the Mediator), but to qualify ourselves for the tokens of his favour,
according to the tenour of the gospel-covenant. In making this enquiry
it is good to eye God as the preserver or Saviour of men, not their
destroyer. In our repentance we must keep up good thoughts of God, as
one that delights not in the ruin of his creatures, but would rather
they should return and live. "Thou art the Saviour of men; be my
Saviour, for I cast myself upon thy mercy." (3.) He earnestly begs for
the forgiveness of his sins, v. 21. The heat of his spirit, as, on the
one hand, it made his complaints the more bitter, so, on the other
hand, it made his prayers the more lively and importunate; as here:
"Why dost thou not pardon my transgression? Art thou not a God of
infinite mercy, that art ready to forgive? Hast not thou wrought
repentance in me? Why then dost thou not give me the pardon of my sin,
and make me to hear the voice of that joy and gladness?" Surely he
means more than barely the removing of his outward trouble, and is
herein earnest for the return of God's favour, which he complained of
the want of, ch. vi. 4. "Lord, pardon my sins, and give me the comfort
of that pardon, and then I can easily bear my afflictions," Matt. ix.
2; Isa. xxxiii. 24. When the mercy of God pardons the transgression
that is committed by us the grace of God takes away the iniquity that
reigns in us. Wherever God removes the guilt of sin he breaks the power
of sin. (4.) To enforce his prayer for pardon he pleads the prospect he
had of dying quickly: For now shall I sleep in the dust. Death will lay
us in the dust, will lay us to sleep there, and perhaps presently, now
in a little time. Job had been complaining of restless nights, and that
sleep departed from his eyes (v. 3, 4, 13, 14); but those who cannot
sleep on a bed of down will shortly sleep in a bed of dust, and not be
scared with dreams nor tossed to and fro: "Thou shalt seek me in the
morning, to show me favour, but I shall not be; it will be too late
then. If my sins be not pardoned while I live, I am lost and undone for
ever." Note, The consideration of this, that we must shortly die, and
perhaps may die suddenly, should make us all very solicitous to get our
sins pardoned and our iniquity taken away.
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J O B
CHAP. VIII.
Job's friends are like Job's messengers: the latter followed one
another close with evil tidings, the former followed him with harsh
censures: both, unawares, served Satan's design; these to drive him
from his integrity, those to drive him from the comfort of it. Eliphaz
did not reply to what Job had said in answer to him, but left it to
Bildad, whom he knew to be of the same mind with himself in this
affair. Those are not the wisest of the company, but the weakest
rather, who covet to have all the talk. Let others speak in their turn,
and let the first keep silence, 1 Cor. xiv. 30, 31. Eliphaz had
undertaken to show that because Job was sorely afflicted he was
certainly a wicked man. Bildad is much of the same mind, and will
conclude Job a wicked man unless God do speedily appear for his relief.
In this chapter he endeavours to convince Job, I. That he had spoken
too passionately, ver. 2. II. That he and his children had suffered
justly, ver. 3, 4. III. That, if he were a true penitent, God would
soon turn his captivity, ver. 5-7. IV. That it was a usual thing for
Providence to extinguish the joys and hopes of wicked men as his were
extinguished; and therefore that they had reason to suspect him for a
hypocrite, ver. 8-19. V. That they would be abundantly confirmed in
their suspicion unless God did speedily appear for his relief, ver.
20-22.
The Address of Bildad. (b. c. 1520.)
1 Then answered Bildad the Shuhite, and said, 2 How long wilt thou
speak these things? and how long shall the words of thy mouth be like a
strong wind? 3 Doth God pervert judgment? or doth the Almighty
pervert justice? 4 If thy children have sinned against him, and he
have cast them away for their transgression; 5 If thou wouldest seek
unto God betimes, and make thy supplication to the Almighty; 6 If
thou wert pure and upright; surely now he would awake for thee, and
make the habitation of thy righteousness prosperous. 7 Though thy
beginning was small, yet thy latter end should greatly increase.
Here, I. Bildad reproves Job for what he had said (v. 2), checks his
passion, but perhaps (as is too common) with greater passion. We
thought Job spoke a great deal of good sense and much to the purpose,
and that he had reason and right on his side; but Bildad, like an eager
angry disputant, turns it all off with this, How long wilt thou speak
these things? taking it for granted that Eliphaz had said enough to
silence him, and that therefore all he said was impertinent. Thus (as
Caryl observes) reproofs are often grounded upon mistakes. Men's
meaning is not taken aright, and then they are gravely rebuked as if
they were evil-doers. Bildad compares Job's discourse to a strong wind.
Job had excused himself with this, that his speeches were but as wind
(ch. vi. 26), and therefore they should not make such ado about them:
"Yea, but" (says Bildad) "they are as strong wind, blustering and
threatening, boisterous and dangerous, and therefore we are concerned
to fence against them."
II. He justifies God in what he had done. This he had no occasion to do
at this time (for Job did not condemn God, as he would have it thought
he did), or he might at least have done it without reflecting upon
Job's children, as he does here. Could he not be an advocate for God
but he must be an accuser of the brethren? 1. He is right in general,
that God doth not pervert judgment, nor ever go contrary to any settled
rule of justice, v. 3. Far be it from him that he should and from us
that we should suspect him. He never oppresses the innocent, nor lays a
greater load on the guilty than they deserve. He is God, the Judge; and
shall not the Judge of all the earth do right? Gen. xviii. 25. If there
should be unrighteousness with God, how should he judge the world? Rom.
iii. 5, 6. He is Almighty, Shaddai--all sufficient. Men pervert justice
sometimes for fear of the power of others (but God is Almighty, and
stands in awe of none), sometimes to obtain the favour of others; but
God is all-sufficient, and cannot be benefited by the favour of any. It
is man's weakness and impotency that he often is unjust; it is God's
omnipotence that he cannot be so. 2. Yet he is not fair and candid in
the application. He takes it for granted that Job's children (the death
of whom was one of the greatest of his afflictions) had been guilty of
some notorious wickedness, and that the unhappy circumstances of their
death were sufficient evidence that they were sinners above all the
children of the east, v. 4. Job readily owned that God did not pervert
judgment; and yet it did not therefore follow either that his children
were cast-aways or that they died for some great transgression. It is
true that we and our children have sinned against God, and we ought to
justify him in all he brings upon us and ours; but extraordinary
afflictions are not always the punishment of extraordinary sins, but
sometimes the trial of extraordinary graces; and, in our judgment of
another's case (unless the contrary appears), we ought to take the more
favourable side, as our Saviour directs, Luke xiii. 2-4. Here Bildad
missed it.
III. He put Job in hope that, if he were indeed upright, as he said he
was, he should yet see a good issue of his present troubles: "Although
thy children have sinned against him, and are cast away in their
transgression (they have died in their own sin), yet if thou be pure
and upright thyself, and as an evidence of that wilt now seek unto God
and submit to him, all shall be well yet," v. 5-7. This may be taken
two ways, either, 1. As designed to prove Job a hypocrite and a wicked
man, though not by the greatness, yet the by the continuance, of his
afflictions. "When thou wast impoverished, and thy children were
killed, if thou hadst been pure and upright, and approved thyself so in
the trial, God would before now have returned in mercy to thee and
comforted thee according to the time of thy affliction; but, because he
does not so, we have reason to conclude thou art not so pure and
upright as thou pretendest to be. If thou hadst conducted thyself well
under the former affliction, thou wouldst not have been struck with the
latter." Herein Bildad was not in the right; for a good man may be
afflicted for his trial, not only very sorely, but very long, and yet,
if for life, it is in comparison with eternity but for a moment. But,
since Bildad put it to this issue, God was pleased to join issue with
him, and proved his servant Job an honest man by Bildad's own argument;
for, soon after, he blessed his latter end more than his beginning. Or,
2. As designed to direct and encourage Job, that he might not thus run
himself into despair, and give up all for gone; there might yet be hope
if he would take the right course. I am apt to think Bildad here
intended to condemn Job, yet would be thought to counsel and comfort
him. (1.) He gives him good counsel, yet perhaps not expecting he would
take it, the same that Eliphaz had given him (ch. v. 8), to seek unto
God, and that betimes (that is, speedily and seriously), and not to be
dilatory and trifling in his return and repentance. He advises him not
to complain, but to petition, to make his supplication to the Almighty
with humility and faith, and to see that there was (what he feared had
hitherto been wanting) sincerity in his heart ("thou must be pure and
upright") and honesty in his house--"that must be the habitation of thy
righteousness, and not filled with ill-gotten goods, else God will not
hear thy prayers," Ps. lxvi. 18. It is only the prayer of the upright
that is the acceptable and prevailing prayer, Prov. xv. 8. (2.) He
gives him good hopes that he shall yet again see good days, secretly
suspecting, however, that he was not qualified to see them. He assures
him that, if he would be early in seeking God, God would awake for his
relief, would remember him and return to him, though now he seemed to
forget him and forsake him--that if his habitation were righteous it
should be prosperity. When we return to God in a way of duty we have
reason to hope that he will return to us in a way of mercy. Let not Job
object that he had so little left to being the world with again that it
was impossible he should ever prosper as he had done; no, "Though thy
beginning should be ever so small, a little meal in the barrel and a
little oil in the cruse, God's blessing shall multiply that to a great
increase." This is God's way of enriching the souls of his people with
graces and comforts, not per saltum--as by a bound, but per
gradum--step by step. The beginning is small, but the progress is to
perfection. Dawning light grows to noonday, a grain of mustard seed to
a great tree. Let us not therefore despise the day of small things, but
hope for the day of great things.
8 For enquire, I pray thee, of the former age, and prepare thyself to
the search of their fathers: 9 (For we are but of yesterday, and know
nothing, because our days upon earth are a shadow:) 10 Shall not they
teach thee, and tell thee, and utter words out of their heart? 11 Can
the rush grow up without mire? can the flag grow without water? 12
Whilst it is yet in his greenness, and not cut down, it withereth
before any other herb. 13 So are the paths of all that forget God;
and the hypocrite's hope shall perish: 14 Whose hope shall be cut
off, and whose trust shall be a spider's web. 15 He shall lean upon
his house, but it shall not stand: he shall hold it fast, but it shall
not endure. 16 He is green before the sun, and his branch shooteth
forth in his garden. 17 His roots are wrapped about the heap, and
seeth the place of stones. 18 If he destroy him from his place, then
it shall deny him, saying, I have not seen thee. 19 Behold, this is
the joy of his way, and out of the earth shall others grow.
Bildad here discourses very well on the sad catastrophe of hypocrites
and evil-doers and the fatal period of all their hopes and joys. He
will not be so bold as to say with Eliphaz that none that were
righteous were ever cut off thus (ch. iv. 7); yet he takes it for
granted that God, in the course of his providence, does ordinarily
bring wicked men, who seemed pious and were prosperous, to shame and
ruin in this world, and that, by making their prosperity short, he
discovers their piety to be counterfeit. Whether this will certainly
prove that all who are thus ruined must be concluded to have been
hypocrites he will not say, but rather suspect, and thinks the
application is easy.
I. He proves this truth, of the certain destruction of all the hopes
and joys of hypocrites, by an appeal to antiquity and the concurring
sentiment and observation of all wise and good men; and an undoubted
truth it is, if we take in the other world, that, if not in this life,
yet in the life to come, hypocrites will be deprived of all their
trusts and all their triumphs: whether Bildad so meant or no, we must
so take it. Let us observe the method of his proof, v. 8-10.
1. He insists not on his own judgment and that of his companions: We
are but of yesterday, and know nothing, v. 9. He perceived that Job had
no opinion of their abilities, but thought they knew little. "We will
own," says Bildad, "that we know nothing, are as ready to confess our
ignorance as thou art to condemn it; for we are but of yesterday in
comparison, and our days upon earth are short and transient, and
hastening away as a shadow. And hence," (1.) "We are not so near the
fountain-head of divine revelation" (which then for aught that appears,
was conveyed by tradition) "as the former age was; and therefore we
must enquire what they said and recount what we have been told of their
sentiments." Blessed be God, now that we have the word of God in
writing, and are directed to search that, we need not enquire of the
former age, nor prepare ourselves to the search of their fathers; for,
though we ourselves are but of yesterday, the word of God in the
scripture is as nigh to us as it was to them (Rom. x. 8), and it is the
more sure word of prophecy, to which we must take heed. If we study and
keep God's precepts, we may by them understand more than the ancients,
Ps. cxix. 99, 100. (2.) "We do not live so long as those of the former
age did, to make observations upon the methods of divine providence,
and therefore cannot be such competent judges as they in a cause of
this nature." Note, The shortness of our lives is a great hindrance to
the improvement of our knowledge, and so are the frailty and weakness
of our bodies. Vita brevis, ars longa--life is short, the progress of
art boundless.
2. He refers to the testimony of the ancients and to the knowledge
which Job himself had of their sentiments. "Do thou enquire of the
former age, and let them tell thee, not only their own judgment in this
matter, but the judgment also of their fathers, v. 8. They will teach
thee, and inform thee (v. 10), that all along, in their time, the
judgments of God followed wicked men. This they will utter out of their
hearts, that is, as that which they firmly believe themselves, which
they are greatly affected with and desirous to acquaint and affect
others with." Note, (1.) For the right understanding of divine
Providence, and the unfolding of the difficulties of it, it will be of
use to compare the observations and experiences of former ages with the
events of our own day; and, in order thereto, to consult history,
especially the sacred history, which is the most ancient, infallibly
true, and written designedly for our learning. (2.) Those that would
fetch knowledge from the former ages must search diligently, prepare
for the search, and take pains for the search. (3.) Those words are
most likely to reach to the hearts of the learners that come from the
hearts of the teachers. Those shall teach thee best that utter words
out of their heart, that speak by experience, and not by rote, of
spiritual and divine things. The learned bishop Patrick suggests that
Bildad being a Shuhite, descended from Shuah one of Abraham's sons by
Keturah (Gen. xxv. 2), in this appeal which he makes to history he has
a particular respect to the rewards which the blessing of God secured
to the posterity of faithful Abraham (who hitherto, and long after,
continued in his religion) and to the extirpation of those eastern
people, neighbours to Job (in whose country they were settled), for
their wickedness, whence he infers that it is God's usual way to
prosper the just and root out the wicked, though for a while they may
flourish.
II. He illustrates this truth by some similitudes.
1. The hopes and joys of the hypocrite are here compared to a rush or
flag, v. 11-13. (1.) It grows up out of the mire and water. The
hypocrite cannot gain his hope without some false rotten ground or
other out of which to raise it, and with which to support it and keep
it alive, any more than the rush can grow without mire. He grounds it
on his worldly prosperity, the plausible profession he makes of
religion, the good opinion of his neighbours, and his own good conceit
of himself, which are no solid foundation on which to build his
confidence. It is all but mire and water; and the hope that grows out
of it is but rush and flag. (2.) It may look green and gay for a while
(the rush outgrows the grass), but it is light and hollow, and empty,
and good for nothing. It is green for show, but of no use. (3.) It
withers presently, before any other herb, v. 12. Even while it is in
its greenness it is dried away and gone in a little time. Note, The
best state of hypocrites and evil-doers borders upon withering; even
when it is green it is going. The grass is cut down and withers (Ps.
xc. 6); but the rush is not cut down and yet withers, withers before it
grows up (Ps. cxxix. 6): as it has no use, so it has no continuance. So
are the paths of all that forget God (v. 13); they take the same way
that the rush does, for the hypocrite's hope shall perish. Note, [1.]
Forgetfulness of God is at the bottom of men's hypocrisy, and of the
vain hopes with which they flatter and deceive themselves in their
hypocrisy. Men would not be hypocrites if they did not forget that the
God with whom they have to do searches the heart and requires truth
there, that he is a Spirit and has his eye on our spirits; and
hypocrites would have no hope if they did not forget that God is
righteous, and will not be mocked with the torn and the lame. [2.] The
hope of hypocrites is a great cheat upon themselves, and, though it may
flourish for a while, it will certainly perish at last, and they with
it.
2. They are here compared to a spider's web, or a spider's house (as it
is in the margin), a cobweb, v. 14, 15. The hope of the hypocrite, (1.)
Is woven out of his own bowels; it is the creature of his own fancy,
and arises merely from a conceit of his own merit and sufficiency.
There is a great deal of difference between the work of the bee and
that of the spider. A diligent Christian, like the laborious bee,
fetches in all his comfort from the heavenly dews of God's word; but
the hypocrite, like the subtle spider, weaves his out of a false
hypothesis of his own concerning God, as if he were altogether such a
one as himself. (2.) He is very fond of it, as the spider of her web;
pleases himself with it, wraps himself in it, calls it his house, leans
upon it, and holds it fast. It is said of the spider that she takes
hold with her hands, and is in kings' palaces, Prov. xxx. 28. So does a
carnal worldling hug himself in the fulness and firmness of his outward
prosperity; he prides himself in that house as his palace, fortifies
himself in it as his castle, and makes use of it as the spider of her
web, to ensnare those he has a mind to prey upon. So does a formal
professor; he flatters himself in his own eyes, doubts not of his
salvation, is secure of heaven, and cheats the world with his vain
confidences. (3.) It will easily and certainly be swept away, as the
cobweb with the besom, when God shall come to purge his house. The
prosperity of worldly people will fail them when they expect to find
safety and happiness in it. They seek to hold fast their estates, but
God is plucking them out of their hands; and whose shall all those
things be, which they have provided? or what the better they will be
for them? The confidences of hypocrites will fail them. I tell you, I
know you not. The house built on the sand will fall in the storm, when
the builder most needs it and promised himself the benefit of it. When
a wicked man dies his expectation perishes. The ground of his hopes
will prove false; he will be disappointed of the thing he hoped for,
and his foolish hope with which he buoyed himself up will be turned
into endless despair; and thus his hope will be cut off, his web, that
refuge of lies, swept away, and he crushed in it.
3. The hypocrite is here compared to a flourishing and well-rooted
tree, which, though it do not wither of itself, yet will easily be cut
down and its place know it no more. The secure and prosperous sinner
may think himself wronged when he is compared to a rush and a flag; he
thinks he has a better root. "We will allow him his conceit," says
Bildad, "and give him all the advantage he can desire, and bring him in
suddenly cut off." He is here represented as Nebuchadnezzar was in his
own dream (Dan. iv. 10) by a great tree. (1.) See this tree fair and
flourishing (v. 16) like a green bay-tree (Ps. xxxvii. 35), green
before the sun, it keeps its greenness in defiance of the scorching
sun-beams, and his branch shoots forth under the protection of his
garden-wall and with the benefit of his garden-soil. See it fixed, and
taking deep root, never likely to be overthrown by stormy winds, for
his roots are interwoven with the stones (v. 17); it grows in firm
ground, not, as the rush, of mire and water. Thus does a wicked man,
when he prospers in the world, think himself secure; his wealth is a
high wall in his own conceit. (2.) See this tree felled and forgotten
notwithstanding, destroyed from his place (v. 18), and so entirely
extirpated that there shall remain no sign or token where it grew. The
very place say, I have not seen thee; and the standers by shall say the
same. I sought him, but he could not be found, Ps. xxxvi. 36. He made a
great show and a great noise for a time, but he is gone of a sudden,
and neither root nor branch is left him, Mal. iv. 1. This is the joy
(that is, this is the end and conclusion) of the wicked man's way (v.
19); this is that which all his joy comes to. The way of the ungodly
shall perish, Ps. i. 6. His hope, he thought, would in the issue be
turned into joy; but this is the issue, this is the joy. The harvest
shall be a heap in the day of grief and of desperate sorrow, Isa. xvii.
11. This is the best of it; and what then is the worst of it? But shall
he not leave a family behind him to enjoy what he has? No, out of the
earth (not out of his roots) shall others grow, that are nothing akin
to him, and shall fill up his place, and rule over that for which he
labored. Others (that is, others of the same spirit and disposition)
shall grow up in his place, and be as secure as ever he was, not warned
by his fall. The way of worldlings is their folly, and yet there is a
race of those that approve their sayings, Ps. xlix. 13.
20 Behold, God will not cast away a perfect man, neither will he help
the evil doers: 21 Till he fill thy mouth with laughing, and thy lips
with rejoicing. 22 They that hate thee shall be clothed with shame;
and the dwelling place of the wicked shall come to nought.
Bildad here, in the close of his discourse, sums up what he has to say
in a few words, setting before Job life and death, the blessing and the
curse, assuring him that as he was so he should fare, and therefore
they might conclude that as he fared so he was. 1. On the one hand, if
he were a perfect upright man, God would not cast him away, v. 20.
Though now he seemed forsaken of God, he would yet return to him, and
by degrees would turn his mourning into dancing (Ps. xxx. 11) and
comforts should flow in upon him so plentifully that his mouth should
be filled with laughing, v. 21. So affecting should the happy change
be, Ps. cxxvi. 2. Those that loved him would rejoice with him; but
those that hated him, and had triumphed in his fall, would be ashamed
of their insolence, when they should see him restored to his former
prosperity. Now it is true that God will not cast away an upright man;
he may be cast down for a time, but he shall not be cast away for ever.
It is true that, if not in this world, yet in another, the mouth of the
righteous shall be filled with rejoicing. Though their sun should set
under a cloud, yet it shall rise again clear, never more to be clouded;
though they go mourning to the grave, that shall not hinder their
entrance into the joy of their Lord. It is true that the enemies of the
saints will be clothed with shame when they see them crowned with
honour. But it does not therefore follow that, if Job were not
perfectly restored to his former prosperity, he would forfeit the
character of a perfect man. 2. On the other hand, if he were a wicked
man and an evil-doer, God would not help him, but leave him to perish
in his present distresses (v. 20), and his dwelling-place should come
to nought, v. 22. And here also it is true that God will not help the
evil-doers; they throw themselves out of his protection, and forfeit
his favour. He will not take the ungodly by the hand (so it is in the
margin), will not have fellowship and communion with them; for what
communion can there be between light and darkness? He will not lend
them his hand to pull them out of the miseries, the eternal miseries,
into which they have plunged themselves; they will then stretch out
their hand to him for help, but it will be too late: he will not take
them by the hand. Between us and you there is a great gulf fixed. It is
true that the dwelling-place of the wicked, sooner or later, will come
to nought. Those only who make God their dwelling-place are safe for
ever, Ps. xc. 1; xci. 1. Those who make other things their refuge will
be disappointed. Sin brings ruin on persons and families. Yet to argue
(as Bildad, I doubt, slyly does) that because Job's family was sunk,
and he himself at present seemed helpless, therefore he certainly was
an ungodly wicked man, was neither just nor charitable, as long as
there appeared no other evidence of his wickedness and ungodliness. Let
us judge nothing before the time, but wait till the secrets of all
hearts shall be made manifest, and the present difficulties of
Providence be solved to universal and everlasting satisfaction, when
the mystery of God shall be finished.
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J O B
CHAP. IX.
In this and the following chapter we have Job's answer to Bildad's
discourse, wherein he speaks honourably of God, humbly of himself, and
feelingly of his troubles; but not one word by way of reflection upon
his friends, or their unkindness to him, nor in direct reply to what
Bildad had said. He wisely keeps to the merits of the cause, and makes
no remarks upon the person that managed it, nor seeks occasion against
him. In this chapter we have, I. The doctrine of God's justice laid
down, ver. 2. II. The proof of it, from his wisdom, and power, and
sovereign dominion, ver. 3-13. III. The application of it, in which, 1.
He condemns himself, as not able to contend with God either in law or
battle, ver. 14-21. 2. He maintains his point, that we cannot judge of
men's character by their outward condition, ver. 22-24. 3. He complains
of the greatness of his troubles, the confusion he was in, and the loss
he was at what to say or do, ver. 25-35.
Job's Reply to Bildad. (b. c. 1520.)
1 Then Job answered and said, 2 I know it is so of a truth: but how
should man be just with God? 3 If he will contend with him, he cannot
answer him one of a thousand. 4 He is wise in heart, and mighty in
strength: who hath hardened himself against him, and hath prospered?
5 Which removeth the mountains, and they know not: which overturneth
them in his anger. 6 Which shaketh the earth out of her place, and
the pillars thereof tremble. 7 Which commandeth the sun, and it
riseth not; and sealeth up the stars. 8 Which alone spreadeth out the
heavens, and treadeth upon the waves of the sea. 9 Which maketh
Arcturus, Orion, and Pleiades, and the chambers of the south. 10
Which doeth great things past finding out; yea, and wonders without
number. 11 Lo, he goeth by me, and I see him not: he passeth on also,
but I perceive him not. 12 Behold, he taketh away, who can hinder
him? who will say unto him, What doest thou? 13 If God will not
withdraw his anger, the proud helpers do stoop under him.
Bildad began with a rebuke to Job for talking so much, ch. viii. 2. Job
makes no answer to that, though it would have been easy enough to
retort it upon himself; but in what he next lays down as his principle,
that God never perverts judgment, Job agrees with him: I know it is so
of a truth, v. 2. Note, We should be ready to own how far we agree with
those with whom we dispute, and should not slight, much less resist, a
truth, though produced by an adversary and urged against us, but
receive it in the light and love of it, though it may have been
misapplied. "It is so of a truth, that wickedness brings men to ruin
and the godly are taken under God's special protection. These are
truths which I subscribe to; but how can any man make good his part
with God?" In his sight shall no flesh living be justified, Ps. cxliii.
2. How should man be just with God? Some understand this as a
passionate complaint of God's strictness and severity, that he is a God
whom there is no dealing with; and it cannot be denied that there are,
in this chapter, some peevish expressions, which seem to speak such
language as this. But I take this rather as a pious confession of man's
sinfulness, and his own in particular, that, if God should deal with
any of us according to the desert of our iniquities, we should
certainly be undone.
I. He lays this down for a truth, that man is an unequal match for his
Maker, either in dispute or combat.
1. In dispute (v. 3): If he will contend with him, either at law or at
an argument, he cannot answer him one of a thousand. (1.) God can ask a
thousand puzzling questions which those that quarrel with him, and
arraign his proceedings, cannot give an answer to. When God spoke to
Job out of the whirlwind he asked him a great many questions (Dost thou
know this? Canst thou do that?) to none of which Job could give an
answer, ch. xxxviii., xxxix. God can easily manifest the folly of the
greatest pretenders to wisdom. (2.) God can lay to our charge a
thousand offences, can draw up against us a thousand articles of
impeachment, and we cannot answer him so as to acquit ourselves from
the imputation of any of them, but must, by silence, give consent that
they are all true. We cannot set aside one as foreign, another as
frivolous, and another as false. We cannot, as to one, deny the fact,
and plead not guilty, and, as to another, deny the fault, confess and
justify. No, we are not able to answer him, but must lay our hand upon
our mouth, as Job did (ch. xl. 4, 5), and cry, Guilty, guilty.
2. In combat (v. 4): "Who hath hardened himself against him and hath
prospered?" The answer is very easy. You cannot produce any instance,
from the beginning of the world to this day, of any daring sinner who
has hardened himself against God, has obstinately persisted in
rebellion against him, who did not find God too hard for him and pay
dearly for his folly. Such transgressors have not prospered or had
peace; they have had no comfort in their way nor any success. What did
ever man get by trials of skill, or trials of titles, with his Maker?
All the opposition given to God is but setting briers and thorns before
a consuming fire; so foolish, so fruitless, so destructive, is the
attempt, Isa. xxvii. 4; Ezek. xxviii. 24; 1 Cor. x. 22. Apostate angels
hardened themselves against God, but did not prosper, 2 Pet. ii. 4. The
dragon fights, but is cast out, Rev. xii. 9. Wicked men harden
themselves against God, dispute his wisdom, disobey his laws, are
impenitent for their sins and incorrigible under their afflictions;
they reject the offers of his grace, and resist the strivings of his
Spirit; they make nothing of his threatenings, and make head against
his interest in the world. But have they prospered? Can they prosper?
No; they are but treasuring up for themselves wrath against the day of
wrath. Those that roll this will find it return upon them.
II. He proves it by showing what a God he is with whom we have to do:
He is wise in heart, and therefore we cannot answer him at law; he is
mighty in strength, and therefore we cannot fight it out with him. It
is the greatest madness that can be to think to contend with a God of
infinite wisdom and power, who knows every thing and can do every
thing, who can be neither outwitted nor overpowered. The devil promised
himself that Job, in the day of his affliction, would curse God and
speak ill of him, but, instead of that, he sets himself to honour God
and to speak highly of him. As much pained as he is, and as much taken
up with his own miseries, when he has occasion to mention the wisdom
and power of God he forgets his complaints, dwells with delight, and
expatiates with a flood of eloquence, upon that noble useful subject.
Evidences of the wisdom and power of God he fetches,
1. From the kingdom of nature, in which the God of nature acts with an
uncontrollable power and does what he pleases; for all the orders and
all the powers of nature are derived from him and depend upon him.
(1.) When he pleases he alters the course of nature, and turns back its
streams, v. 5-7. By the common law of nature the mountains are settled
and are therefore called everlasting mountains, the earth is
established and cannot be removed (Ps. xciii. 1) and the pillars there
of are immovably fixed, the sun rises in its season, and the stars shed
their influences on this lower world; but when God pleases he can not
only drive out of the common track, but invert the order and change the
law of nature. [1.] Nothing more firm than the mountains. When we speak
of removing mountains we mean that which is impossible; yet the divine
power can make them change their seat: He removes them and they know
not, removes them whether they will or no; he can make them lower their
heads; he can level them, and overturn them in his anger; he can spread
the mountains as easily as the husbandman spreads the molehills, be
they ever so high, and large, and rocky. Men have much ado to pass over
them, but God, when he pleases, can make them pass away. He made Sinai
shake, Ps. lxviii. 8. The hills skipped, Ps. cxiv. 4. The everlasting
mountains were scattered, Hab. iii. 6. [2.] Nothing more fixed than the
earth on its axletree; yet God can, when he pleases, shake the earth
out of its place, heave it off its centre, and make even its pillars to
tremble; what seemed to support it will itself need support when God
gives it a shock. See how much we are indebted to God's patience. God
has power enough to shake the earth from under that guilty race of
mankind which makes it groan under the burden of sin, and so to shake
the wicked out of it (Job xxxviii. 13); yet he continues the earth, and
man upon it, and does not make it, as once, to swallow up the rebels.
[3.] Nothing more constant than the rising sun, it never misses its
appointed time; yet God, when he pleases, can suspend it. He that at
first commanded it to rise can countermand it. Once the sun was told to
stand, and another time to retreat, to show that it is still under the
check of its great Creator. Thus great is God's power; and how great
then is his goodness, which causes his sun to shine even upon the evil
and unthankful, though he could withhold it! He that made the stars
also, can, if he pleases, seal them up, and hide them from our eyes. By
earthquakes and subterraneous fires mountains have sometimes been
removed and the earth shaken: in very dark and cloudy days and nights
it seems to us as if the sun were forbidden to rise and the stars were
sealed up, Acts xxvii. 20. It is sufficient to say that Job here speaks
of what God can do; but, if we must understand it of what he has done
in fact, all these verses may perhaps be applied to Noah's flood, when
the mountains of the earth were shaken, and the sun and stars were
darkened; and the world that now is we believe to be reserved for that
fire which will consume the mountains, and melt the earth, with its
fervent heat, and which will turn the sun into darkness.
(2.) As long as he pleases he preserves the settled course and order of
nature; and this is a continued creation. He himself alone, by his own
power, and without the assistance of any other, [1.] Spreads out the
heaven (v. 8), not only did spread them out at first, but still spreads
them out (that is, keeps them spread out), for otherwise they would of
themselves roll together like a scroll of parchment. [2.] He treads
upon the waves of the sea; that is, he suppresses them and keeps them
under, that they return not to deluge the earth (Ps. civ. 9), which is
given as a reason why we should all fear God and stand in awe of him,
Jer. v. 22. He is mightier than the proud waves Ps. xciii. 4; lxv. 7.
[3.] He makes the constellations; three are named for all the rest (v.
9), Arcturus, Orion, and Pleiades, and in general the chambers of the
south. The stars of which these are composed he made at first, and put
into that order, and he still makes them, preserves them in being, and
guides their motions; he makes them to be what they are to man, and
inclines the hearts of man to observe them, which the beasts are not
capable of doing. Not only those stars which we see and give names to,
but those also in the other hemisphere, about the antarctic pole, which
never come in our sight, called here the chambers of the south, are
under the divine direction and dominion. How wise is he then, and how
mighty!
2. From the kingdom of Providence, that special Providence which is
conversant about the affairs of the children of men. Consider what God
does in the government of the world, and you will say, He is wise in
heart and mighty in strength. (1.) He does many things and great, many
and great to admiration, v. 10. Job here says the same that Eliphaz had
said (ch. v. 9), and in the original in the very same words, not
declining to speak after him, though now his antagonist. God is a great
God, and doeth great things, a wonder-working God; his works of wonder
are so many that we cannot number them and so mysterious that we cannot
find them out. O the depth of his counsels! (2.) He acts invisibly and
undiscerned, v. 11. "He goes by me in his operations, and I see him
not, I perceive him not. His way is in the sea," Ps. lxxvii. 19. The
operations of second causes are commonly obvious to sense, but God does
all about us and yet we see him not, Acts xvii. 23. Our finite
understandings cannot fathom his counsels, apprehend his motions, or
comprehend the measures he takes; we are therefore incompetent judges
of God's proceedings, because we know not what he does or what he
designs. The arcana imperii--secrets of government, are things above
us, which therefore we must not pretend to expound or comment upon.
(3.) He acts with an incontestable sovereignty, v. 12. He takes away
our creature-comforts and confidences when and as he pleases, takes
away health, estate, relations, friends, takes away life itself;
whatever goes, it is he that takes it; by what hand so ever it is
removed, his hand must be acknowledged in its removal. The Lord takes
away, and who can hinder him? Who can turn him away? (Margin, Who shall
make him restore?) Who can dissuade him or alter his counsels? Who can
resist him or oppose his operations? Who can control him or call him to
an account? What action can be brought against him? Or who will say
unto him, What doest thou? Or, Why doest thou so? Dan. iv. 35. God is
not obliged to give us a reason of what he does. The meanings of his
proceedings we know not now; it will be time enough to know hereafter,
when it will appear that what seemed now to be done by prerogative was
done in infinite wisdom and for the best. (4.) He acts with an
irresistible power, which no creature can resist, v. 13. If God will
not withdraw his anger (which he can do when he pleases, for he is Lord
of his anger, lets it out or calls it in according to his will), the
proud helpers do stoop under him; that is, He certainly breaks and
crushes those that proudly help one another against him. Proud men set
themselves against God and his proceedings. In this opposition they
join hand in hand. The kings of the earth set themselves, and the
rulers take counsel together, to throw off his yoke, to run down his
truths, and to persecute his people. Men of Israel, help, Acts xxi. 28;
Ps. lxxxiii. 8. If one enemy of God's kingdom fall under his judgment,
the rest come proudly to help that, and think to deliver that out of
his hand: but in vain; unless he pleases to withdraw his anger (which
he often does, for it is the day of his patience) the proud helpers
stoop under him, and fall with those whom they designed to help. Who
knows the power of God's anger? Those who think they have strength
enough to help others will not be able to help themselves against it.
14 How much less shall I answer him, and choose out my words to reason
with him? 15 Whom, though I were righteous, yet would I not answer,
but I would make supplication to my judge. 16 If I had called, and he
had answered me; yet would I not believe that he had hearkened unto my
voice. 17 For he breaketh me with a tempest, and multiplieth my
wounds without cause. 18 He will not suffer me to take my breath, but
filleth me with bitterness. 19 If I speak of strength, lo, he is
strong: and if of judgment, who shall set me a time to plead? 20 If I
justify myself, mine own mouth shall condemn me: if I say, I am
perfect, it shall also prove me perverse. 21 Though I were perfect,
yet would I not know my soul: I would despise my life.
What Job had said of man's utter inability to contend with God he here
applies to himself, and in effect despairs of gaining his favour, which
(some think) arises from the hard thoughts he had of God, as one who,
having set himself against him, right or wrong, would be too hard for
him. I rather think it arises from the sense he had of the imperfection
of his own righteousness, and the dark and cloudy apprehensions which
at present he had of God's displeasure against him.
I. He durst not dispute with God (v. 14): "If the proud helpers do
stoop under him, how much less shall I (a poor weak creature, so far
from being a helper that I am very helpless) answer him? What can I say
against that which God does? If I go about to reason with him, he will
certainly be too hard for me." If the potter make the clay into a
vessel of dishonour, or break in pieces the vessel he has made, shall
the clay or the broken vessel reason with him? So absurd is the man who
replies against God, or thinks to talk the matter out with him. No, let
all flesh be silent before him.
II. He durst not insist upon his own justification before God. Though
he vindicated his own integrity to his friends, and would not yield
that he was a hypocrite and a wicked man, as they suggested, yet he
would never plead it as his righteousness before God. "I will never
venture upon the covenant of innocency, nor think to come off by virtue
of that." Job knew so much of God, and knew so much of himself, that he
durst not insist upon his own justification before God.
1. He knew so much of God that he durst not stand a trial with him, v.
15-19. He knew how to make his part good with his friends, and thought
himself able to deal with them; but, though his cause had been better
than it was, he knew it was to no purpose to debate it with God. (1.)
God knew him better than he knew himself and therefore (v. 15), "Though
I were righteous in my own apprehension, and my own heart did not
condemn me, yet God is greater than my heart, and knows those secret
faults and errors of mine which I do not and cannot understand, and is
able to charge me with them, and therefore I would not answer." St.
Paul speaks to the same purport: I know nothing by myself, am not
conscious to myself of any reigning wickedness, and yet I am not hereby
justified, 1 Cor. iv. 4. "I dare not put myself upon that issue, lest
God should charge that upon me which I did not discover in myself." Job
will therefore wave that plea, and make supplication to his Judge, that
is, will cast himself upon God's mercy, and not think come off by his
own merit. (2.) He had no reason to think that there was anything in
his prayers to recommend them to the divine acceptance, or to fetch in
an answer of peace, no worth or worthiness at all to which to ascribe
their success, but it must be attributed purely to the grace and
compassion of God, who answers before we call and not because we call,
and gives gracious answers to our prayers, but not for our prayers (v.
16): "If I had called, and he had answered, had given the thing I
called to him for, yet, so weak and defective are my best prayers, that
I would not believe he had therein hearkened to my voice; I could not
say that he had saved with his right hand and answered me" (Ps. lx. 5),
"but that he did it purely for his own name's sake." Bishop Patrick
expounds it thus: "If I had made supplication, and he had granted my
desire, I would not think my prayer had done the business." Not for
your sakes, be it known to you. (3.) His present miseries, which God
had brought him into notwithstanding his integrity, gave him too
sensible a conviction that, in the ordering and disposing of men's
outward condition in this world, God acts by sovereignty, and, though
he never does wrong to any, yet he does not ever give full right to all
(that is, the best do not always fare best, nor the worst fare worst)
in this life, because he reserves the full and exact distribution of
rewards and punishments for the future state. Job was not conscious to
himself of any extraordinary guilt, and yet fell under extraordinary
afflictions, v. 17, 18. Every man must expect the wind to blow upon him
and ruffle him, but Job was broken with a tempest. Every man, in the
midst of these thorns and briers, must expect to be scratched; but Job
was wounded, and his wounds were multiplied. Every man must expect a
cross daily, and to taste sometimes of the bitter cup; but poor Job's
troubles came so thickly upon him that he had no breathing time, and he
was filled with bitterness. And he presumes to say that all this was
without cause, without any great provocation given. We have made the
best of what Job said hitherto, though contrary to the judgment of many
good interpreters; but here, no doubt, he spoke unadvisedly with his
lips; he reflected on God's goodness in saying that he was not suffered
to take his breath (while yet he had such good use of his reason and
speech as to be able to talk thus) and on his justice in saying that it
was without cause. Yet it is true that as, on the one hand, there are
many who are chargeable with more sin than the common infirmities of
human nature, and yet feel no more sorrow than that of the common
calamities of human life, so, on the other hand, there are many who
feel more than the common calamities of human life and yet are
conscious to themselves of no more than the common infirmities of human
nature. (4.) He was in no capacity at all to make his part good with
God, v. 19. [1.] Not by force of arms. "I dare not enter the lists with
the Almighty; for if I speak of strength, and think to come off by
that, lo, he is strong, stronger than I, and will certainly overpower
me." There is no disputing (said one once to Cæsar) with him that
commands legions. Much less is there any with him that has legions of
angels at command. Can thy heart endure (thy courage and presence of
mind) or can thy hands be strong to defend thyself, in the days that I
shall deal with thee? Ezek. xxii. 14. [2.] Not by force of arguments.
"I dare not try the merits of the cause. If I speak of judgment, and
insist upon my right, who will set me a time to plead? There is no
higher power to which I may appeal, no superior court to appoint a
hearing of the cause; for he is supreme and from him proceeds every
man's judgment, which he must abide by."
2. He knew so much of himself the he durst not stand a trial, v. 20,
21. "If I go about to justify myself, and to plead a righteousness of
my own, my defence will be my offence, and my own mouth shall condemn
me even when it goes about to acquit me." A good man, who knows the
deceitfulness of his own heart, and is jealous over it with a godly
jealousy, and has often discovered that amiss there which had long lain
undiscovered, is suspicious of more evil in himself than he is really
conscious of, and therefore will by no means think of justifying
himself before God. If we say we have no sin, we not only deceive
ourselves, but we affront God; for we sin in saying so, and give the
lie to the scripture, which has concluded all under sin. "If I say, I
am perfect, I am sinless, God has nothing to lay to my charge, my very
saying so shall prove me perverse, proud, ignorant, and presumptuous.
Nay, though I were perfect, though God should pronounce me just, yet
would I not know my soul, I would not be in care about the prolonging
of my life while it is loaded with all these miseries." Or, "Though I
were free from gross sin, though my conscience should not charge me
with any enormous crime, yet would I not believe my own heart so far as
to insist upon my innocency nor think my life worth striving for with
God." In short, it is folly to contend with God, and our wisdom, as
well as duty, to submit to him and throw ourselves at his feet.
22 This is one thing, therefore I said it, He destroyeth the perfect
and the wicked. 23 If the scourge slay suddenly, he will laugh at the
trial of the innocent. 24 The earth is given into the hand of the
wicked: he covereth the faces of the judges thereof; if not, where, and
who is he?
Here Job touches briefly upon the main point now in dispute between him
and his friends. They maintained that those who are righteous and good
always prosper in this world, and none but the wicked are in misery and
distress; he asserted, on the contrary, that it is a common thing for
the wicked to prosper and the righteous to be greatly afflicted. This
is the one thing, the chief thing, wherein he and his friends differed;
and they had not proved their assertion, therefore he abides by his: "I
said it, and say it again, that all things come alike to all." Now, 1.
It must be owned that there is very much truth in what Job here means,
that temporal judgments, when they are sent abroad, fall both upon good
and bad, and the destroying angel seldom distinguishes (though once he
did) between the houses of Israelites and the houses of Egyptians. In
the judgment of Sodom indeed, which is called the vengeance of eternal
fire (Jude 7), far be it from God to slay the righteous with the
wicked, and that the righteous should be as the wicked (Gen. xviii.
25); but, in judgments merely temporal, the righteous have their share,
and sometimes the greatest share. The sword devours one as well as
another, Josiah as well as Ahab. Thus God destroys the perfect and the
wicked, involves them both in the same common ruin; good and bad were
sent together into Babylon, Jer. xxiv. 5, 9. If the scourge slay
suddenly, and sweep down all before it, God will be well pleased to see
how the same scourge which is the perdition of the wicked is the trial
of the innocent and of their faith, which will be found unto praise,
and honour, and glory, 1 Pet. i. 7; Ps. lxvi. 10.
Against the just th' Almighty's arrows fly,
For he delights the innocent to try,
To show their constant and their Godlike mind,
Not by afflictions broken, but refined.
Sir R. Blackmore.
Let this reconcile God's children to their troubles; they are but
trials, designed for their honour and benefit, and, if God be pleased
with them, let not them be displeased; if he laugh at the trial of the
innocent, knowing how glorious the issue of it will be, at destruction
and famine let them also laugh (ch. v. 22), and triumph over them,
saying, O death! where is thy sting? On the other hand, the wicked are
so far from being made the marks of God's judgments that the earth is
given into their hand, v. 24 (they enjoy large possessions and great
power, have what they will and do what they will), into the hand of the
wicked one (in the original, the word is singular); the devil, that
wicked one, is called the god of this world, and boasts that into his
hands it is delivered, Luke iv. 6. Or into the hand of a wicked man,
meaning (as bishop Patrick and the Assembly's Annotations conjecture)
some noted tyrant then living in those parts, whose great wickedness
and great prosperity were well known both to Job and his friends. The
wicked have the earth given them, but the righteous have heaven given
them, and which is better--heaven without earth or earth without
heaven? God, in his providence, advances wicked men, while he covers
the faces of those who are fit to be judges, who are wise and good, and
qualified for government, and buries them alive in obscurity, perhaps
suffers them to be run down and condemned, and to have their faces
covered as criminals by those wicked ones into whose hand the earth is
given. We daily see that this is done; if it be not God that does it,
where and who is he that does it? To whom can it be ascribed but to him
that rules in the kingdoms of men, and gives them to whom he will? Dan.
iv. 32. Yet, 2. It must be owned that there is too much passion in what
Job here says. The manner of expression is peevish. When he meant that
God afflicts he ought not to have said, He destroys both the perfect
and the wicked; when he meant that God pleases himself with the trial
of the innocent he ought not to have said, He laughs at it, for he doth
not afflict willingly. When the spirit is heated, either with dispute
or with discontent, we have need to set a watch before the door of our
lips, that we may observe a due decorum in speaking of divine things.
25 Now my days are swifter than a post: they flee away, they see no
good. 26 They are passed away as the swift ships: as the eagle that
hasteth to the prey. 27 If I say, I will forget my complaint, I will
leave off my heaviness, and comfort myself: 28 I am afraid of all my
sorrows, I know that thou wilt not hold me innocent. 29 If I be
wicked, why then labour I in vain? 30 If I wash myself with snow
water, and make my hands never so clean; 31 Yet shalt thou plunge me
in the ditch, and mine own clothes shall abhor me. 32 For he is not a
man, as I am, that I should answer him, and we should come together in
judgment. 33 Neither is there any daysman betwixt us, that might lay
his hand upon us both. 34 Let him take his rod away from me, and let
not his fear terrify me: 35 Then would I speak, and not fear him; but
it is not so with me.
Job here grows more and more querulous, and does not conclude this
chapter with such reverent expressions of God's wisdom and justice as
he began with. Those that indulge a complaining humour know not to what
indecencies, nay, to what impieties, it will hurry them. The beginning
of that strife with God is as the letting forth of water; therefore
leave it off before it be meddled with. When we are in trouble we are
allowed to complain to God, as the Psalmist often, but must by no means
complain of God, as Job here.
I. His complaint here of the passing away of the days of his prosperity
is proper enough (v. 25, 26): "My days (that is, all my good days) are
gone, never to return, gone of a sudden, gone ere I was aware. Never
did any courier that went express" (like Cushi and Ahimaaz) "with good
tidings make such haste as all my comforts did from me. Never did ship
sail to its port, never did eagle fly upon its prey, with such
incredible swiftness; nor does there remain any trace of my prosperity,
any more than there does of an eagle in the air or a ship in the sea,"
Prov. xxx. 19. See here, 1. How swift the motion of time is. It is
always upon the wing, hastening to its period; it stays for no man.
What little need have we of pastimes, and what great need to redeem
time, when time runs out, runs on so fast towards eternity, which comes
as time goes! 2. How vain the enjoyments of time are, which we may be
quite deprived of while yet time continues. Our day may be longer than
the sun-shine of our prosperity; and, when that is gone, it is as if it
had not been. The remembrance of having done our duty will be pleasing
afterwards; so will not the remembrance of our having got a great deal
of worldly wealth when it is all lost and gone. "They flee away, past
recall; they see no good, and leave none behind them."
II. His complaint of his present uneasiness is excusable, v. 27, 28. 1.
It should seem, he did his endeavour to quiet and compose himself as
his friends advised him. That was the good he would do: he would fain
forget his complaints and praise God, would leave off his heaviness and
comfort himself, that he might be fit for converse both with God and
man; but, 2. He found he could not do it: "I am afraid of all my
sorrows. When I strive most against my trouble it prevails most over me
and proves too hard for me!" It is easier, in such a case, to know what
we should do than to do it, to know what temper we should be in than to
get into that temper and keep in it. It is easy to preach patience to
those that are in trouble, and to tell them they must forget their
complaints and comfort themselves; but it is not so soon done as said.
Fear and sorrow are tyrannizing things, not easily brought into the
subjection they ought to be kept in to religion and right reason. But,
III. His complaint of God as implacable and inexorable was by no means
to be excused. It was the language of his corruption. He knew better,
and, at another time, would have been far from harbouring any such hard
thoughts of God as now broke in upon his spirit and broke out in these
passionate complaints. Good men do not always speak like themselves;
but God, who considers their frame and the strength of their
temptations, gives them leave afterwards to unsay what was amiss by
repentance and will not lay it to their charge.
1. Job seems to speak here, (1.) As if he despaired of obtaining from
God any relief or redress of his grievances, though he should produce
ever so good proofs of his integrity: "I know that thou wilt not hold
me innocent. My afflictions have continued so long upon me, and
increased so fast, that I do not expect thou wilt ever clear up my
innocency by delivering me out of them and restoring me to a prosperous
condition. Right or wrong, I must be treated as a wicked man; my
friends will continue to think so of me, and God will continue upon me
the afflictions which give them occasion to think so. Why then do I
labour in vain to clear myself and maintain my own integrity?" v. 29.
It is to no purpose to speak in a cause that is already prejudged. With
men it is often labour in vain for the most innocent to go about to
clear themselves; they must be adjudged guilty, though the evidence be
ever so plain for them. But it is not so in our dealings with God, who
is the patron of oppressed innocency and to whom it was never in vain
to commit a righteous cause. Nay, he not only despairs of relief, but
expects that his endeavour to clear himself will render him yet more
obnoxious (v. 30, 31): "If I wash myself with snow-water, and make my
integrity ever so evident, it will be all to no purpose; judgment must
go against me. Thou shalt plunge me in the ditch" (the pit of
destruction, so some, or rather the filthy kennel, or sewer), "which
will make me so offensive in the nostrils of all about me that my own
clothes shall abhor me and I shall even loathe to touch myself." He saw
his afflictions coming from God. Those were the things that blackened
him in the eye of his friends; and, upon that score, he complained of
them, and of the continuance of them, as the ruin, not only of his
comfort, but of his reputation. Yet these words are capable of a good
construction. If we be ever so industrious to justify ourselves before
men, and to preserve our credit with them,--if we keep our hands ever
so clean from the pollutions of gross sin, which fall under the eye of
the world,--yet God, who knows our hearts, can charge us with so much
secret sin as will for ever take off all our pretensions to purity and
innocency, and make us see ourselves odious in the sight of the holy
God. Paul, while a Pharisee, made his hands very clean; but when the
commandment came and discovered to him his heart-sins, made him know
lust, that plunged him in the ditch. (2.) As if he despaired to have a
fair hearing with God, and that were hard indeed. [1.] He complains
that he was not upon even terms with God (v. 32): "He is not a man, as
I am. I could venture to dispute with a man like myself (the potsherds
may strive with the potsherds of the earth), but he is infinitely above
me, and therefore I dare not enter the lists with him; I shall
certainly be cast if I contend with him." Note, First, God is not a man
as we are. Of the greatest princes we may say, "They are men as we
are," but not of the great God. His thoughts and ways are infinitely
above ours, and we must not measure him by ourselves. Man is foolish
and weak, frail and fickle, but God is not. We are depending dying
creatures; he is the independent an immortal Creator. Secondly, The
consideration of this should keep us very humble and very silent before
God. Let us not make ourselves equal with God, but always eye him as
infinitely above us. [2.] That there was no arbitrator or umpire to
adjust the differences between him and God and to determine the
controversy (v. 33): Neither is there any days-man between us. This
complaint that there was not is in effect a wish that there were, and
so the LXX. reads it: O that there were a mediator between us! Job
would gladly refer the matter, but no creature was capable of being a
referee, and therefore he must even refer it still to God himself and
resolve to acquiesce in his judgment. Our Lord Jesus is the blessed
days-man, who has mediated between heaven and earth, has laid his hand
upon us both; to him the Father has committed all judgment, and we
must. But this matter was not then brought to so clear a light as it is
now by the gospel, which leaves no room for such a complaint as this.
[3.] That the terrors of God, which set themselves in array against
him, put him into such confusion that he knew not how to address God
with the confidence with which he was formerly wont to approach him, v.
34, 35. "Besides the distance which I am kept at by his infinite
transcendency, his present dealings with me are very discouraging: Let
him take his rod away from me." He means not so much his outward
afflictions as the load which lay upon his spirit from the
apprehensions of God's wrath; that was his fear which terrified him.
"Let that be removed; let me recover the sight of his mercy, and not be
amazed with the sight of nothing but his terrors, and then I would
speak and order my cause before him. But it is not so with me; the
cloud is not at all dissipated; the wrath of God still fastens upon me,
and preys on my spirits, as much as ever; and what to do I know not."
2. From all this let us take occasion, (1.) To stand in awe of God, and
to fear the power of his wrath. If good men have been put into such
consternation by it, where shall the ungodly and the sinner appear?
(2.) To pity those that are wounded in spirit, and pray earnestly for
them, because in that condition they know not how to pray for
themselves. (3.) Carefully to keep up good thoughts of God in our
minds, for hard thoughts of him are the inlets of much mischief. (4.)
To bless God that we are not in such a disconsolate condition as poor
Job was here in, but that we walk in the light of the Lord; let us
rejoice therein, but rejoice with trembling.
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J O B
CHAP. X.
Job owns here that he was full of confusion (ver. 15), and as he was so
was his discourse: he knew not what to say, and perhaps sometimes
scarcely knew what he said. In this chapter, I. He complains of the
hardships he was under (ver. 1-7), and then comforts himself with this,
that he was in the hand of the God that made him, and pleads that, ver.
8-13. II. He complains again of the severity of God's dealings with him
(ver. 14-17), and then comforts himself with this, that death would put
an end to his troubles, ver. 18-22.
Job's Reply to Bildad. (b. c. 1520.)
1 My soul is weary of my life; I will leave my complaint upon myself; I
will speak in the bitterness of my soul. 2 I will say unto God, Do
not condemn me; show me wherefore thou contendest with me. 3 Is it
good unto thee that thou shouldest oppress, that thou shouldest despise
the work of thine hands, and shine upon the counsel of the wicked? 4
Hast thou eyes of flesh? or seest thou as man seeth? 5 Are thy days
as the days of man? are thy years as man's days, 6 That thou
enquirest after mine iniquity, and searchest after my sin? 7 Thou
knowest that I am not wicked; and there is none that can deliver out of
thine hand.
Here is, I. A passionate resolution to persist in his complaint, v. 1.
Being daunted with the dread of God's majesty, so that he could not
plead his cause with him, he resolves to give himself some ease by
giving vent to his resentments. He begins with vehement language: "My
soul is weary of my life, weary of this body, and impatient to get
clear of it, fallen out with life, and displeased at it, sick of it,
and longing for death." Through the weakness of grace he went contrary
to the dictates even of nature itself. We should act more like men did
we act more like saints. Faith and patience would keep us from being
weary of our lives (and cruel to them, as some read it), even when
Providence has made them most wearisome to us; for that is to be weary
of God's correction. Job, being weary of his life and having ease no
other way, resolves to complain, resolves to speak. He will not give
vent to his soul by violent hands, but he will give vent to the
bitterness of his soul by violent words. Losers think they may have
leave to speak; and unbridled passions, as well as unbridled appetites,
are apt to think it an excuse for their excursions that they cannot
help them: but what have we wisdom and grace for, but to keep the mouth
as with a bridle? Job's corruption speaks here, yet grace puts in a
word. 1. He will complain, but he will leave his complaint upon
himself. He would not impeach God, nor charge him with unrighteousness
or unkindness; but, though he knew not particularly the ground of God's
controversy with him and the cause of action, yet, in the general, he
would suppose it to be in himself and willingly bear all the blame. 2.
He will speak, but it shall be the bitterness of his soul that he will
express, not his settled judgment. If I speak amiss, it is not I, but
sin that dwells in me, not my soul, but its bitterness.
II. A humble petition to God. He will speak, but the first word shall
be a prayer, and, as I am willing to understand it, it is a good
prayer, v. 2. 1. That he might be delivered from the sting of his
afflictions, which is sin: "Do not condemn me; do not separate me for
ever from thee. Though I lie under the cross, let me not lie under the
curse; though I smart by the rod of a Father, let me not be cut off by
the sword of a Judge. Thou dost correct me; I will bear that as well as
I can; but O do not condemn me!" It is the comfort of those who are in
Christ Jesus that, though they are in affliction, there is no
condemnation to them, Rom. viii. 1. Nay, they are chastened of the Lord
that they may not be condemned with the world, 1 Cor. xi. 32. This
therefore we should deprecate above any thing else, when we are in
affliction. "However thou art pleased to deal with me, Lord, do not
condemn me; my friends condemn me, but do not thou." 2. That he might
be made acquainted with the true cause of his afflictions, and that is
sin too: Lord, show me wherefore thou contendest with me. When God
afflicts us he contends with us, and when he contends with us there is
always a reason. He is never angry without a cause, though we are; and
it is desirable to know what the reason is, that we may repent of,
mortify, and forsake the sin for which God has a controversy with us.
In enquiring it out, let conscience have leave to do its office and to
deal faithfully with us, as Gen. xlii. 21.
III. A peevish expostulation with God concerning his dealings with him.
Now he speaks in the bitterness of his soul indeed, not without some
ill-natured reflections upon the righteousness of his God.
1. He thinks it unbecoming the goodness of God, and the mercifulness of
his nature, to deal so hardly with his creature as to lay upon him more
than he can bear (v. 3): Is it good unto thee that thou shouldst
oppress? No, certainly it is not; what he approves not in men (Lam.
iii. 34-36) he will not do himself. "Lord, in dealing with me, thou
seemest to oppress thy subject, to despise thy workmanship, and to
countenance thy enemies. Now, Lord, what is the meaning of this? Such
is thy nature that this cannot be a pleasure to thee; and such is thy
name that it cannot be an honour to thee. Why then dealest thou thus
with me? What profit is there in my blood?" Far be it from Job to think
that God did him wrong, but he is quite at a loss how to reconcile his
providences with his justice, as good men have often been, and must
wait until the day shall declare it. Let us therefore now harbour no
hard thoughts of God, because we shall then see there was no cause for
them.
2. He thinks it unbecoming the infinite knowledge of God to put his
prisoner thus upon the rack, as it were, by torture, to extort a
confession from him, v. 4-6. (1.) He is sure that God does not discover
things, nor judge of them, as men do: He has not eyes of flesh (v. 4),
for he is a Spirit. Eyes of flesh cannot see in the dark, but darkness
hides not from God. Eyes of flesh are but in one place at a time, and
can see but a little way; but the eyes of the Lord are in every place,
and run to and fro through the whole earth. Many things are hidden from
eyes of flesh, the most curious and piercing; there is a path which
even the vulture's eye has not seen: but nothing is, or can be, hidden
from the eye of God, to which all things are naked and open. Eyes of
flesh see the outward appearance only, and may be imposed upon by a
deceptio visus--an illusion of the senses; but God sees every thing
truly. His sight cannot be deceived, for he tries the heart, and is a
witness to the thoughts and intents of that. Eyes of flesh discover
things gradually, and, when we gain the sight of one thing, we lose the
sight of another; but God sees every thing at one view. Eyes of flesh
are soon tired, must be closed every night but the keeper of Israel
neither slumbers nor sleeps, nor does his sight ever decay. God sees
not as man sees, that is, he does not judge as man judges, at the best
secundum allegata et probata--according to what is alleged and proved,
as the thing appears rather than as it is, and too often according to
the bias of the affections, passions, prejudices, and interest; but we
are sure that the judgment of God is according to truth, and that he
knows truth, not by information, but by his own inspection. Men
discover secret things by search, and examination of witnesses,
comparing evidence and giving conjectures upon it, wheedling or forcing
the parties concerned to confess; but God needs not any of these ways
of discovery: he sees not as man sees. (2.) He is sure that as God is
not short-sighted, like man, so he is not short-lived (v. 5): "Are thy
days as the days of man, few and evil? Do they roll on in succession,
or are they subject to change, like the days of man? No, by no means."
Men grow wiser by experience and more knowing by daily observation;
with them truth is the daughter of time, and therefore they must take
time for their searches, and, if one experiment fail, must try another.
But it is not so with God; to him nothing is past, nothing future, but
every thing present. The days of time, by which the life of man is
measured, are nothing to the years of eternity, in which the life of
God is wrapped up. (3.) He therefore thinks it strange that God should
thus prolong his torture, and continue him under the confinement of
this affliction, and neither bring him to a trial nor grant him a
release, as if he must take time to enquire after his iniquity and use
means to search after his sin, v. 6. Not as if Job thought that God did
thus torment him that he might find occasion against him; but his
dealings with him had such an aspect, which was dishonourable to God,
and would tempt men to think him a hard master. "Now, Lord, if thou
wilt not consult my comfort, consult thy own honour; do something for
thy great name, and do not disgrace the throne of thy glory," Jer. xiv.
21.
3. He thinks it looked like an abuse of his omnipotence to keep a poor
prisoner in custody, whom he knew to be innocent, only because there
was none that could deliver him out of his hand (v. 7): Thou knowest
that I am not wicked. He had already owned himself a sinner, and guilty
before God; but he here stands to it that he was not wicked, not
devoted to sin, not an enemy to God, not a dissembler in his religion,
that he had not wickedly departed from his God, Ps. xviii. 21. "But
there is none that can deliver out of thy hand, and therefore there is
no remedy; I must be content to lie there, waiting thy time, and
throwing myself on thy mercy, in submission to thy sovereign will."
Here see, (1.) What ought to quiet us under our troubles--that it is to
no purpose to contend with Omnipotence. (2.) What will abundantly
comfort us--if we are able to appeal to God, as Job here, "Lord, thou
knowest that I am not wicked. I cannot say that l am not wanting, or I
am not weak; but, through grace, I can say, I am not wicked: thou
knowest I am not, for thou knowest I love thee."
8 Thine hands have made me and fashioned me together round about; yet
thou dost destroy me. 9 Remember, I beseech thee, that thou hast made
me as the clay; and wilt thou bring me into dust again? 10 Hast thou
not poured me out as milk, and curdled me like cheese? 11 Thou hast
clothed me with skin and flesh, and hast fenced me with bones and
sinews. 12 Thou hast granted me life and favour, and thy visitation
hath preserved my spirit. 13 And these things hast thou hid in thine
heart: I know that this is with thee.
In these verses we may observe,
I. How Job eyes God as his Creator and preserver, and describes his
dependence upon him as the author and upholder of his being. This is
one of the first things we are all concerned to know and consider.
1. That God made us, he, and not our parents, who were only the
instruments of his power and providence in our production. He made us,
and not we ourselves. His hands have made and fashioned these bodies of
ours and every part of them (v. 8), and they are fearfully and
wonderfully made. The soul also, which animates the body, is his gift.
Job takes notice of both here. (1.) The body is made as the clay (v.
9), cast into shape, into this shape, as the clay is formed into a
vessel, according to the skill and will of the potter. We are earthen
vessels, mean in our original, and soon broken in pieces, made as the
clay. Let not therefore the thing formed say unto him that formed it,
Why hast thou made me thus? We must not be proud of our bodies, because
the matter is from the earth, yet not dishonour our bodies, because the
mould and shape are from the divine wisdom. The formation of human
bodies in the womb is described by an elegant similitude (v. 10, Thou
hast poured me out like milk, which is coagulated into cheese), and by
an induction of some particulars, v. 11. Though we come into the world
naked, yet the body is itself both clothed and armed. The skin and
flesh are its clothing; the bones and sinews are its armour, not
offensive, but defensive. The vital parts, the heart and lungs, are
thus clothed, not to be seen--thus fenced, not to be hurt. The
admirable structure of human bodies is an illustrious instance of the
wisdom, power, and goodness of the Creator. What a pity is it that
these bodies should be instruments of unrighteousness which are capable
of being temples of the Holy Ghost! (2.) The soul is the life, the soul
is the man, and this is the gift of God: Thou hast granted me life,
breathed into me the breath of life, without which the body would be
but a worthless carcase. God is the Father of spirits: he made us
living souls, and endued us with the power of reason; he gave us life
and favour, and life is a favour--a great favour, more than meat, more
than raiment--a distinguishing favour, a favour that puts us into a
capacity of receiving other favours. Now Job was in a better mind than
he was when he quarrelled with life as a burden, and asked, Why died I
not from the womb? Or by life and favour may be meant life and all the
comforts of life, referring to his former prosperity. Time was when he
walked in the light of the divine favour, and thought, as David, that
through that favour his mountain stood strong.
2. That God maintains us. Having lighted the lamp of life, he does not
leave it to burn upon its own stock, but continually supplies it with
fresh oil: "Thy visitation has preserved my spirit, kept me alive,
protected me from the adversaries of life, the death we are in the
midst of and the dangers we are continually exposed to, and blessed me
with all the necessary supports of life and the daily supplies it needs
and craves."
II. How he pleads this with God, and what use he makes of it. He
reminds God of it (v. 9): Remember, I beseech thee, that thou hast made
me. What then? Why, 1. "Thou hast made me, and therefore thou hast a
perfect knowledge of me (Ps. cxxxix. 1-13), and needest not to examine
me by scourging, nor to put me upon the rack for the discovery of what
is within me." 2. "Thou hast made me, as the clay, by an act of
sovereignty; and wilt thou by a like act of sovereignty unmake me
again? If so, I must submit." 3. "Wilt thou destroy the work of thy own
hands?" It is a plea the saints have often used in prayer, We are the
clay and thou our potter, Isa. lxiv. 8. Thy hands have made me and
fashioned me, Ps. cxix. 73. So here, Thou madest me; and wilt thou
destroy me (v. 8), wilt thou bring me into dust again? v. 9. "Wilt thou
not pity me? Wilt thou not spare and help me, and stand by the work of
thy own hands? Ps. cxxxviii. 8. Thou madest me, and knowest my
strength; wilt thou then suffer me to be pressed above measure? Was I
made to be made miserable? Was I preserved only to be reserved for
these calamities?" If we plead this with ourselves as an inducement to
duty, "God made me and maintains me, and therefore I will serve him and
submit to him," we may plead it with God as an argument for mercy: Thou
hast made me, new--make me; I am thine, save me. Job knew not how to
reconcile God's former favours and his present frowns, but concludes
(v. 13), "These things hast thou hidden in thy heart. Both are
according to the counsel of thy own will, and therefore undoubtedly
consistent, however they seem." When God thus strangely changes his
way, though we cannot account for it, we are bound to believe there are
good reasons for it hidden in his heart, which will be manifested
shortly. It is not with us, or in our reach, to assign the cause, but I
know that this is with thee. Known unto God are all his works.
14 If I sin, then thou markest me, and thou wilt not acquit me from
mine iniquity. 15 If I be wicked, woe unto me; and if I be righteous,
yet will I not lift up my head. I am full of confusion; therefore see
thou mine affliction; 16 For it increaseth. Thou huntest me as a
fierce lion: and again thou showest thyself marvellous upon me. 17
Thou renewest thy witnesses against me, and increasest thine
indignation upon me; changes and war are against me. 18 Wherefore
then hast thou brought me forth out of the womb? Oh that I had given up
the ghost, and no eye had seen me! 19 I should have been as though I
had not been; I should have been carried from the womb to the grave.
20 Are not my days few? cease then, and let me alone, that I may take
comfort a little, 21 Before I go whence I shall not return, even to
the land of darkness and the shadow of death; 22 A land of darkness,
as darkness itself; and of the shadow of death, without any order, and
where the light is as darkness.
Here we have,
I. Job's passionate complaints. On this harsh and unpleasant string he
harps much, in which, though he cannot be justified, he may be excused.
He complained not for nothing, as the murmuring Israelites, but had
cause to complain. If we think it looks ill in him, let it be a warning
to us to keep our temper better.
1. He complains of the strictness of God's judgment and the rigour of
his proceedings against him, and is ready to call it summum
jus--justice bordering on severity. That he took all advantages against
him: "If I sin, then thou markest me, v. 14. (1.) If I do but take one
false step, misplace a word, or cast a look awry, I shall be sure to
hear of it. Conscience, thy deputy, will be sure to upbraid me with it,
and to tell me that this gripe, this twitch of pain, is to punish me
for that." If God should thus mark iniquities, we should be undone; but
we must acknowledge the contrary, that, though we sin, God does not
deal in extremity with us. (2.) That he prosecuted those advantages to
the utmost: Thou wilt not acquit me from my iniquity. While his
troubles he could not take the comfort of his pardon, nor hear that
voice of joy and gladness; so hard is it to see love in God's heart
when we see frowns in his face and a rod in his hand. (3.) That,
whatever was his character, his case at present was very uncomfortable,
v. 15. [1.] If he be wicked, he is certainly undone in the other world:
If I be wicked, woe to me. Note, A sinful state is a woeful state. This
we should each of us believe, as Job here, with application to
ourselves: "If I be wicked, though prosperous and living in pleasure,
yet woe to me." Some especially have reason to dread double woes if
they be wicked. "I that have knowledge, that have made a great
profession of religion, that have been so often under strong
convictions, and have made so many fair promises--I that was born of
such good parents, blessed with a good education, that have lived in
good families, and long enjoyed the means of grace--if I be wicked,
woe, and a thousand woes, to me." [2.] If he be righteous, yet he dares
not lift up his head, dares not answer as before, ch. ix. 15. He is so
oppressed and overwhelmed with his troubles that he cannot look up with
any comfort or confidence. Without were fightings, within were fears;
so that, between both, he was full of confusion, not only confusion of
face for the disgrace he was brought down to and the censures of his
friends, but confusion of spirit; his mind was in a constant hurry, and
he was almost distracted, Ps. lxxxviii. 15.
2. He complains of the severity of the execution. God (he thought) did
not only punish him for every failure, but punish him in a high degree,
v. 16, 17. His affliction was, (1.) Grievous, very grievous,
marvellous, exceedingly marvellous. God hunted him as a lion, as a
fierce lion hunts and runs down his prey. God was not only strange to
him, but showed himself marvellous upon him, by bringing him into
uncommon troubles and so making him prodigy, a wonder unto many. All
wondered that God would inflict and that Job could bear so much. That
which made his afflictions most grievous was that he felt God's
indignation in them; it was this that made them taste so bitter and lie
so heavy. They were God's witnesses against him, tokens of his
displeasure; this made the sores of his body wounds in his spirit. (2.)
It was growing, still growing worse and worse. This he insists much
upon; when he hoped the tide would turn, and begin to ebb, still it
flowed higher and higher. His affliction increased, and God's
indignation in the affliction. He found himself no better, no way
better. These witnesses were renewed against him, that, if one did not
reach to convict him, another might. Changes and war were against him.
If there was any change with him, it was not for the better; still he
was kept in a state of war. As long as we are here in this world we
must expect that the clouds will return after the rain, and perhaps the
sorest and sharpest trials may be reserved for the last. God was at war
with him, and it was a great change. He did not use to be so, which
aggravated the trouble and made it truly marvellous. God usually shows
himself kind to his people; if at any time he shows himself otherwise,
it is his strange work, his strange act, and he does in it show himself
marvellous.
3. He complains of his life, and that ever he was born to all this
trouble and misery (v. 18, 19): "If this was designed for my lot, why
was I brought out of the womb, and not smothered there, or stifled in
the birth?" This was the language of his passion, and it was a relapse
into the same sin he fell into before. He had just now called life a
favour (v. 12), yet now he calls it a burden, and quarrels with God for
giving it, or rather laying it upon him. Mr. Caryl gives this a good
turn in favour of Job. "We may charitably suppose," says he, "that what
troubled Job was that he was in a condition of life which (as he
conceived) hindered the main end of his life, which was the glorifying
of God. His harp was hung on the willow-trees, and he was quite out of
tune for praising God. Nay, he feared lest his troubles should reflect
dishonour upon God and give occasion to his enemies to blaspheme; and
therefore he wishes, O that I had given up the ghost! A godly man
reckons that he lives to no purpose if he do not live to the praise and
glory of God." If that was his meaning, it was grounded on a mistake;
for we may glorify the Lord in the fires. But this use we may make of
it, not to be over-fond of life, since the case has been such
sometimes, even with wise and good men, that they have complained of
it. Why should we dread giving up the ghost, or covet to be seen of
men, since the time may come when we may be ready to wish we had given
up the ghost and no eye had seen us? Why should we inordinately lament
the death of our children in their infancy, that are as if they had not
been, and are carried from the womb to the grave, when perhaps we
ourselves may sometimes wish it had been our own lot?
II. Job's humble requests. He prays, 1. That God would see his
affliction (v. 15), take cognizance of his case, and take it into his
compassionate consideration. Thus David prays (Ps. xxv. 18), Look upon
my affliction and my pain. Thus we should, in our troubles, refer
ourselves to God, and may comfort ourselves with this, that he knows
our souls in adversity. 2. That God would grant him some ease. If he
could not prevail for the removal of his trouble, yet might he not have
some intermission? "Lord, let me not be always upon the rack, always in
extremity: O let me alone, that I may take comfort a little! v. 20.
Grant me some respite, some breathing-time, some little enjoyment of
myself." This he would reckon a great favour. Those that are not duly
thankful for constant ease should think how welcome one hour's ease
would be if they were in constant pain. Two things he pleads:--(1.)
That life and its light were very short: "Are not my days few? v. 20.
Yes, certainly they are, very few. Lord, let them not be all miserable,
all in the extremity of misery. I have but a little time to live; let
me have some comfort of life while it does last." This plea fastens on
the goodness of God's nature, the consideration of which is very
comfortable to an afflicted spirit. And, if we would use this as a plea
with God for mercy ("Are not my days few? Lord, pity me"), we should
use it as a plea with ourselves, to quicken us to duty: "Are not my
days few? Then it concerns me to redeem time, to improve opportunities,
what my hand finds to do to do it with all my might, that I may be
ready for the days of eternity, which shall be many." (2.) That death
and its darkness were very near and would be very long (v. 21, 22):
"Lord, give me some ease before I die," that is, "lest I die of my
pain." Thus David pleads (Ps. xiii. 3), "Lest I sleep the sleep of
death, and then it will be too late to expect relief; for wilt thou
show wonders to the dead?" Ps. lxxxviii. 10. "Let me have a little
comfort before I die, that I may take leave of this world calmly, and
not in such confusion as I am now in." Thus earnest should we be for
grace, and thus we should plead, "Lord, renew me in the inward man;
Lord, sanctify me before I die, for otherwise it will never be done."
See how he speaks here of the state of the dead. [1.] It is a fixed
state, whence we shall not return ever again to live such a life as we
now live, ch. vii. 10. At death we must bid a final farewell to this
world. The body must then be laid where it will lie long, and the soul
adjudged to that state in which it must be for ever. That had need be
well done which is to be done but once, and done for eternity. [2.] It
is a very melancholy state; so it appears to us. Holy souls, at death,
remove to a land of light, where there is no death; but their bodies
they leave to a land of darkness and the shadow of death. He heaps up
expressions here of the same import to show that he has as dreadful
apprehensions of death and the grave as other men naturally have, so
that it was only the extreme misery he was in that made him wish for
it. Come and let us look a little into the grave, and we shall find,
First, That there is no order there: it is without any order, perpetual
night, and no succession of day. All there lie on the same level, and
there is no distinction between prince and peasant, but the servant is
there free from his master, ch. iii. 19. No order is observed in
bringing people to the grave, not the eldest first, not the richest,
not the poorest, and yet every one in his own order, the order
appointed by the God of life. Secondly, That there is no light there.
In the grave there is thick darkness, darkness that cannot be felt
indeed, yet cannot but be feared by those that enjoy the light of life.
In the grave there is no knowledge, no comfort, no joy, no praising
God, no working out our salvation, and therefore no light. Job was so
much ashamed that others should see his sores, and so much afraid to
see them himself, that the darkness of the grave, which would hide them
and huddle them up, would upon that account be welcome to him. Darkness
comes upon us; and therefore let us walk and work while we have the
light with us. The grave being a land of darkness, it is well we are
carried thither with our eyes closed, and then it is all one. The grave
is a land of darkness to man; our friends that have gone thither we
reckon removed into darkness, Ps. lxxxviii. 18. But that it is not so
to God will appear by this, that the dust of the bodies of the saints,
though scattered, though mingled with other dust, will none of it be
lost, for God's eye is upon every grain of it and it shall be
forth-coming in the great day.
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J O B
CHAP. XI.
Poor Job's wound's were yet bleeding, his sore still runs and ceases
not, but none of his friends bring him any oil, any balm; Zophar, the
third, pours into them as much vinegar as the two former had done. I.
He exhibits a very high charge against Job, as proud and false in
justifying himself, ver. 1-4. II. He appeals to God for his conviction,
and begs that God would take him to task (ver. 5) and that Job might be
made sensible, 1. Of God's unerring wisdom and his inviolable justice,
ver. 6. 2. Of his unsearchable perfections, ver. 7-9. 3. Of his
incontestable sovereignty and uncontrollable power, ver. 10. 4. Of the
cognizance he takes of the children of men, ver. 11, 12. III. He
assures him that, upon his repentance and reformation (ver. 13, 14),
God would restore him to his former prosperity and safety (ver. 15-19);
but that, if he were wicked it was in vain to expect it, ver. 20.
The Address of Zophar. (b. c. 1520.)
1 Then answered Zophar the Naamathite, and said, 2 Should not the
multitude of words be answered? and should a man full of talk be
justified? 3 Should thy lies make men hold their peace? and when thou
mockest, shall no man make thee ashamed? 4 For thou hast said, My
doctrine is pure, and I am clean in thine eyes. 5 But oh that God
would speak, and open his lips against thee; 6 And that he would show
thee the secrets of wisdom, that they are double to that which is! Know
therefore that God exacteth of thee less than thine iniquity deserveth.
It is sad to see what intemperate passions even wise and good men are
sometimes betrayed into by the heat of disputation, of which Zophar
here is an instance. Eliphaz began with a very modest preface, ch. iv.
2. Bildad was a little more rough upon Job, ch. viii. 2. But Zophar
falls upon him without mercy, and gives him very bad language: Should a
man full of talk be justified? And should thy lies make men hold their
peace? Is this the way to comfort Job? No, nor to convince him neither.
Does this become one that appears as an advocate for God and his
justice? Tantæne animis coelestibus iræ?--In heavenly breasts can such
resentment dwell? Those that engage in controversy will find it very
hard to keep their temper. All the wisdom, caution, and resolution they
have will be little enough to prevent their breaking out into such
indecencies as we here find Zophar guilty of.
I. He represents Job otherwise than what he was, v. 2, 3. He would have
him thought idle and impertinent in his discourse, and one that loved
to hear himself talk; he gives him the lie, and calls him a mocker; and
all this that it might be looked upon as a piece of justice to chastise
him. Those that have a mind to fall out with their brethren, and to
fall foul upon them, find it necessary to put the worst colours they
can upon them and their performances, and, right or wrong, to make them
odious. We have read and considered Job's discourses in the foregoing
chapters, and have found them full of good sense and much to the
purpose, that his principles are right, his reasonings strong, many of
his expressions weighty and very considerable, and that what there is
in them of heat and passion a little candour and charity will excuse
and overlook; and yet Zophar here invidiously represents him, 1. As a
man that never considered what he said, but uttered what came
uppermost, only to make a noise with the multitude of words, hoping by
that means to carry his cause and run down his reprovers: Should not
the multitude of words be answered? Truly, sometimes it is no great
matter whether it be or no; silence perhaps is the best confutation of
impertinence and puts the greatest contempt upon it. Answer not a fool
according to his folly. But, if it be answered, let reason and grace
have the answering of it, not pride and passion. Should a man full of
talk (margin, a man of lips, that is all tongue, vox et præterea
nihil--mere voice) be justified? Should he be justified in his
loquacity, as in effect he is if he be not reproved for it? No, for in
the multitude of words there wanteth not sin. Should he be justified by
it? Shall many words pass for valid pleas? Shall he carry the day with
the flourishes of language? No, he shall not be accepted with God, or
any wise men, for his much speaking, Matt. vi. 7. 2. As a man that made
no conscience of what he said--a liar, and one that hoped by the
impudence of lies to silence his adversaries (should thy lies make men
hold their peace?)--a mocker, one that bantered all mankind, and knew
how to put false colours upon any thing, and was not ashamed to impose
upon every one that talked with him: When thou mockest shall no man
make thee ashamed? Is it not time to speak, to stem such a violent tide
as this? Job was not mad, but spoke the words of truth and soberness,
and yet was thus misrepresented. Eliphaz and Bildad had answered him,
and said what they could to make him ashamed; it was therefore no
instance of Zophar's generosity to set upon a man so violently who was
already thus harassed. Here were three matched against one.
II. He charges Job with saying that which he had not said (v. 4): Thou
hast said, My doctrine is pure. And what if he had said so? It was true
that Job was sound in the faith, and orthodox in his judgment, and
spoke better of God than his friends did. If he had expressed himself
unwarily, yet it did not therefore follow but that his doctrine was
true. But he charges him with saying, I am clean in thy eyes. Job had
not said so: he had indeed said, Thou knowest that I am not wicked (ch.
x. 7); but he had also said, I have sinned, and never pretended to a
spotless perfection. He had indeed maintained that he was not a
hypocrite as they charged him; but to infer thence that he would not
own himself a sinner was an unfair insinuation. We ought to put the
best construction on the words and actions of our brethren that they
will bear; but contenders are tempted to put the worst.
III. He appeals to God, and wishes him to appear against Job. So very
confident is he that Job is in the wrong that nothing will serve him
but that God must immediately appear to silence and condemn him. We are
commonly ready with too much assurance to interest God in our quarrels,
and to conclude that, if he would but speak, he would take our part and
speak for us, as Zophar here: O that God would speak! for he would
certainly open his lips against thee; whereas, when God did speak, he
opened his lips for Job against his three friends. We ought indeed to
leave all controversies to be determined by the judgment of God, which
we are sure is according to truth; but those are not always in the
right who are most forward to appeal to that judgment and prejudge it
against their antagonists. Zophar despairs to convince Job himself, and
therefore desires God would convince him of two things which it is good
for every one of us duly to consider, and under all our afflictions
cheerfully to confess:--
1. The unsearchable depth of God's counsels. Zophar cannot pretend to
do it, but he desires that God himself would show Job so much of the
secrets of the divine wisdom as might convince him that they are at
least double to that which is, v. 6. Note, (1.) There are secrets in
the divine wisdom, arcana imperii--state-secrets. God's way is in the
sea. Clouds and darkness are round about him. He has reasons of state
which we cannot fathom and must not pry into. (2.) What we know of God
is nothing to what we cannot know. What is hidden is more than double
to what appears, Eph. iii. 9. (3.) By employing ourselves in adoring
the depth of those divine counsels of which we cannot find the bottom
we shall very much tranquilize our minds under the afflicting hand of
God. (4.) God knows a great deal more evil of us than we do of
ourselves; so some understand it. When God gave David a sight and sense
of sin he said that he had in the hidden part made him to know wisdom,
Ps. li. 6.
2. The unexceptionable justice of his proceedings. "Know therefore
that, how sore soever the correction is that thou art under, God
exacteth of thee less than thy iniquity deserves," or (as some read
it), "he remits thee part of thy iniquity, and does not deal with thee
according to the full demerit of it." Note, (1.) When the debt of duty
is not paid it is justice to insist upon the debt of punishment. (2.)
Whatever punishment is inflicted upon us in this world we must own that
it is less than our iniquities deserve, and therefore, instead of
complaining of our troubles, we must be thankful that we are out of
hell, Lam. iii. 39; Ps. ciii. 10.
7 Canst thou by searching find out God? canst thou find out the
Almighty unto perfection? 8 It is as high as heaven; what canst thou
do? deeper than hell; what canst thou know? 9 The measure thereof is
longer than the earth, and broader than the sea. 10 If he cut off,
and shut up, or gather together, then who can hinder him? 11 For he
knoweth vain men: he seeth wickedness also; will he not then consider
it? 12 For vain man would be wise, though man be born like a wild
ass's colt.
Zophar here speaks very good things concerning God and his greatness
and glory, concerning man and his vanity and folly: these two compared
together, and duly considered, will have a powerful influence upon our
submission to all the dispensations of the divine Providence.
I. See here what God is, and let him be adored.
1. He is an incomprehensible Being, infinite and immense, whose nature
and perfections our finite understandings cannot possibly form any
adequate conceptions of, and whose counsels and actings we cannot
therefore, without the greatest presumption, pass a judgment upon. We
that are so little acquainted with the divine nature are incompetent
judges of the divine providence; and, when we censure the dispensations
of it, we talk of things that we do not understand. We cannot find out
God; how dare we then find fault with him? Zophar here shows, (1.) That
God's nature infinitely exceeds the capacities of our understandings:
"Canst thou find out God, find him out to perfection? No, What canst
thou do? What canst thou know?" v. 7, 8. Thou, a poor, weak,
short-sighted creature, a worm of the earth, that art but of yesterday?
Thou, though ever so inquisitive after him, ever so desirous and
industrious to find him out, yet darest thou attempt the search, or
canst thou hope to speed in it? We may, by searching find God (Acts
xvii. 27), but we cannot find him out in any thing he is pleased to
conceal; we may apprehend him, but we cannot comprehend him; we may
know that he is, but cannot know what he is. The eye can see the ocean
but not see over it. We may, by a humble, diligent, and believing
search, find out something of God, but cannot find him out to
perfection; we may know, but cannot know fully, what God is, nor find
out his work from the beginning to the end, Eccl. iii. 11. Note, God is
unsearchable. The ages of his eternity cannot be numbered, nor the
spaces of his immensity measured; the depths of his wisdom cannot be
fathomed, nor the reaches of his power bounded; the brightness of his
glory can never be described, nor the treasures of his goodness
reckoned up. This is a good reason why we should always speak of God
with humility and caution and never prescribe to him nor quarrel with
him, why we should be thankful for what he has revealed of himself and
long to be where we shall see him as he is, 1 Cor. xiii. 9, 10. (2.)
That it infinitely exceeds the limits of the whole creation: It is
higher than heaven (so some read it), deeper than hell, the great
abyss, longer than the earth, and broader than the sea, many parts of
which are to this day undiscovered, and more were then. It is quite out
of our reach to comprehend God's nature. Such knowledge is too
wonderful for us, Ps. cxxxix. 6. We cannot fathom God's designs, nor
find out the reasons of his proceedings. His judgments are a great
deep. Paul attributes such immeasurable dimensions to the divine love
as Zophar here attributes to the divine wisdom, and yet recommends it
to our acquaintance. Eph. iii. 18, 19, That you may know the breadth,
and length, and depth, and height, of the love of Christ.
2. God is a sovereign Lord (v. 10): If he cut off by death (margin, If
he make a change, for death is a change; if he make a change in
nations, in families, in the posture of our affairs),--if he shut up in
prison, or in the net of affliction (Ps. lxvi. 11),--if he seize any
creature as a hunter his prey, he will gather it (so bishop Patrick)
and who shall force him to restore? or if he gather together, as tares
for the fire, or if he gather to himself man's spirit and breath (ch.
xxxiv. 14), then who can hinder him? Who can either arrest the sentence
or oppose the execution? Who can control his power or arraign his
wisdom and justice? If he that made all out of nothing think fit to
reduce all to nothing, or to their first chaos again,--if he that
separated between light and darkness, dry land and sea, at first,
please to gather them together again,--if he that made unmakes, who can
turn him away, alter his mind or stay his hand, impede or impeach his
proceedings?
3. God is a strict and just observer of the children of men (v. 11): He
knows vain men. We know little of him, but he knows us perfectly: He
sees wickedness also, not to approve it (Hab. i. 13), but to animadvert
upon it. (1.) He observes vain men. Such all are (every man, at his
best estate, is altogether vanity), and he considers it in his dealings
with them. He knows what the projects and hopes of vain men are, and
can blast and defeat them, the workings of their foolish fancies; he
sits in heaven, and laughs at them. He takes knowledge of the vanity of
men (that is, their little sins; so some) their vain thoughts and vain
words, and unsteadiness in that which is good. (2.) He observes bad
men: He sees gross wickedness also, though committed ever so secretly
and ever so artfully palliated and disguised. All the wickedness of the
wicked is naked and open before the all-seeing eye of God: Will he not
then consider it? Yes, certainly he will, and will reckon for it,
though for a time he seem to keep silence.
II. See here what man is, and let him be humbled, v. 12. God sees this
concerning vain man that he would be wise, would be thought so, though
he is born like a wild ass's colt, so sottish and foolish, unteachable
and untameable. See what man is. 1. He is a vain creature--empty; so
the word is. God made him full, but he emptied himself, impoverished
himself, and now he is raca, a creature that has nothing in him. 2. He
is a foolish creature, has become like the beasts that perish (Ps.
xlix. 20, lxxiii. 22), an idiot, born like an ass, the most stupid
animal, an ass's colt, not yet brought to any service. If ever he come
to be good for any thing, it is owing to the grace of Christ, who once,
in the day of his triumph, served himself by an ass's colt. 3. He is a
wilful ungovernable creature. An ass's colt may be made good for
something, but the wild ass's colt will never be reclaimed, nor regards
the crying of the driver. See Job xxxix. 5-7. Man thinks himself as
much at liberty, and his own master, as the wild ass's colt does, that
is used to the wilderness (Jer. ii. 24), eager to gratify his own
appetites and passions. 4. Yet he is a proud creature and
self-conceited. He would be wise, would he thought so, values himself
upon the honour of wisdom, though he will not submit to the laws of
wisdom. He would be wise, that is, he reaches after forbidden wisdom,
and, like his first parents, aiming to be wise above what is written,
loses the tree of life for the tree of knowledge. Now is such a
creature as this fit to contend with God or call him to an account? Did
we but better know God and ourselves, we should better know how to
conduct ourselves towards God.
13 If thou prepare thine heart, and stretch out thine hands toward him;
14 If iniquity be in thine hand, put it far away, and let not
wickedness dwell in thy tabernacles. 15 For then shalt thou lift up
thy face without spot; yea, thou shalt be stedfast, and shalt not fear:
16 Because thou shalt forget thy misery, and remember it as waters
that pass away: 17 And thine age shall be clearer than the noonday;
thou shalt shine forth, thou shalt be as the morning. 18 And thou
shalt be secure, because there is hope; yea, thou shalt dig about thee,
and thou shalt take thy rest in safety. 19 Also thou shalt lie down,
and none shall make thee afraid; yea, many shall make suit unto thee.
20 But the eyes of the wicked shall fail, and they shall not escape,
and their hope shall be as the giving up of the ghost.
Zophar, as the other two, here encourages Job to hope for better times
if he would but come to a better temper.
I. He gives him good counsel (v. 13, 14), as Eliphaz did (ch. v. 8),
and Bildad, ch. viii. 5. He would have him repent and return to God.
Observe the steps of that return. 1. He must look within, and get his
mind changed and the tree made good. He must prepare his heart; there
the work of conversion and reformation must begin. The heart that
wandered from God must be reduced--that was defiled with sin and put
into disorder must be cleansed and put in order again--that was
wavering and unfixed must be settled and established; so the word here
signifies. The heart is then prepared to seek God when it is determined
and fully resolved to make a business of it and to go through with it.
2. He must look up, and stretch out his hands towards God, that is,
must stir up himself to take hold on God, must pray to him with
earnestness and importunity, striving in prayer, and with expectation
to receive mercy and grace from him. To give the hand to the Lord
signifies to yield ourselves to him and to covenant with him, 2 Chron.
xxx. 8. This Job must do, and, for the doing of it, must prepare his
heart. Job had prayed, but Zophar would have him to pray in a better
manner, not as an appellant, but as a petitioner and humble suppliant.
3. He must amend what was amiss in his own conversation, else his
prayers would be ineffectual (v. 14): "If iniquity be in thy hand (that
is, if there be any sin which thou dost yet live in the practice of)
put it far away, forsake it with detestation and a holy indignation,
stedfastly resolving not to return to it, nor ever to have any thing
more to do with it. Ezek. xviii. 31; Hos. xiv. 9; Isa. xxx. 22. If any
of the gains of iniquity, any goods gotten by fraud or oppression, be
in thy hand, make restitution thereof" (as Zaccheus, Luke xix. 8), "and
shake thy hands from holding them," Isa. xxxiii. 15. The guilt of sin
is not removed if the gain of sin be not restored. 4. He must do his
utmost to reform his family too: "Let not wickedness dwell in thy
tabernacles; let not thy house harbour or shelter any wicked persons,
any wicked practices, or any wealth gotten by wickedness." He suspected
that Job's great household had been ill-governed, and that, where there
were many, there were many wicked, and the ruin of his family was the
punishment of the wickedness of it; and therefore, if he expected God
should return to him, he must reform what was amiss there, and, though
wickedness might come into his tabernacles, he must not suffer it to
dwell there, Ps. ci. 3, &c.
II. He assures him of comfort if he took this counsel, v. 15, &c. If he
would repent and reform, he should, without doubt, be easy and happy,
and all would be well. Perhaps Zophar might insinuate that, unless God
did speedily make such a change as this in his condition, he and his
friends would be confirmed in their opinion of him as a hypocrite and a
dissembler with God. A great truth, however, is conveyed, That, the
work of righteousness will be peace, and the effect of righteousness
quietness and assurance for ever, Isa. xxxii. 17. Those that sincerely
turn to God may expect,
1. A holy confidence towards God: "Then shalt thou lift up thy face
towards heaven without spot; thou mayest come boldly to the throne of
grace, and not with that terror and amazement expressed," ch. ix. 34.
If our hearts condemn us not for hypocrisy and impenitency, then have
we confidence in our approaches to God and expectations from him, 1
John iii. 21. If we are looked upon in the face of the anointed, our
faces, that were dejected, may be lifted up--that were polluted, being
washed with the blood of Christ, may be lifted up without spot. We may
draw near in full assurance of faith when we are sprinkled from an evil
conscience, Heb. x. 22. Some understand this of the clearing up of his
credit before men, Ps. xxxvii. 6. If we make our peace with God, we may
with cheerfulness look our friends in the face.
2. A holy composedness in themselves: Thou shalt be stedfast, and shalt
not fear, not be afraid of evil tidings, thy heart being fixed, Ps.
cxii. 7. Job was now full of confusion (ch. x. 15), while he looked
upon God as his enemy and quarrelled with him; but Zophar assures him
that, if he would submit and humble himself, his mind would be
composed, and he would be freed from those frightful apprehensions he
had of God, which put him into such an agitation. The less we are
frightened the more we are fixed, and consequently the more fit we are
for our services and for our sufferings.
3. A comfortable reflection upon their past troubles (v. 16): "Thou
shalt forget thy misery, as the mother forgets her travailing pains,
for joy that the child is born; thou shalt be perfectly freed from the
impressions it makes upon thee, and thou shalt remember it as waters
that pass away, or are poured out of a vessel, which leave no taste or
tincture behind them, as other liquors do. The wounds of thy present
affliction shall be perfectly healed, not only without a remaining
scar, but without a remaining pain." Job had endeavoured to forget his
complaint (ch. ix. 27), but found he could not; his soul had still in
remembrance the wormwood and the gall: but here Zophar puts him in a
way to forget it; let him by faith and prayer bring his griefs and
cares to God, an leave them with him, and then he shall forget them.
Where sin sits heavily affliction sits lightly. If we duly remember our
sins, we shall, in comparison with them, forget our misery, much more
if we obtain the comfort of a sealed pardon and a settled peace. He
whose iniquity is forgiven shall not say, I am sick, but shall forget
his sickness, Isa. xxxiii. 24.
4. A comfortable prospect of their future peace. This Zophar here
thinks to please Job with, in answer to the many despairing expressions
he had used, as if it were to no purpose for him to hope ever to see
good days again in this world: "Yea, but thou mayest" (says Zophar)
"and good nights too." A blessed change he here puts him in hopes of.
(1.) That though now his light was eclipsed it should shine out again,
and more brightly than ever (v. 17),--that even his setting sun should
out-shine his noon-day sun, and his evening be fair and clear as the
morning, in respect both of honour and pleasure.--that his light should
shine out of obscurity (Isa. lviii. 10), and the thick and dark cloud,
from behind which his sun should break forth, would serve as a foil to
its lustre,--that it should shine even in old age, and those evil days
should be good days to him. Note, Those that truly turn to God then
begin to shine forth; their path is as the shining light which
increases, the period of their day will be the perfection of it, and
their evening to this world will be their morning to a better.
(2.) That, though now he was in a continual fear and terror, he should
live in a holy rest and security, and find himself continually safe and
easy (v. 18): Thou shalt be secure, because there is hope. Note, Those
who have a good hope, through grace, in God, and of heaven, are
certainly safe, and have reason to be secure, how difficult soever the
times are through which they pass in this world. He that walks
uprightly may thus walk surely, because, though there are trouble and
danger, yet there is hope that all will be well at last. Hope is an
anchor of the soul, Heb. vi. 19. "Thou shalt dig about thee," that is,
"Thou shalt be as safe as an army in its entrenchments." Those that
submit to God's government shall be taken under his protection, and
then they are safe both day and night. [1.] By day, when they employ
themselves abroad: "Thou shalt dig in safety, thou and thy servants for
thee, and not be again set upon by the plunderers, who fell upon thy
servants at plough," ch. i. 14, 15. It is no part of the promised
prosperity that he should live in idleness, but that he should have a
calling and follow it, and, when he was about the business of it,
should be under the divine protection. Thou shalt dig and be safe, not
rob and be safe, revel and be safe. The way of duty is the way of
safety. [2.] By night, when they repose themselves at home: Thou shalt
take thy rest (and the sleep of the labouring man is sweet) in safety,
notwithstanding the dangers of the darkness. The pillar of cloud by day
shall be a pillar of fire by night: "Thou shalt lie down (v. 19), not
forced to wander where there is no place to lay thy head on, nor forced
to watch and sit up in expectation of assaults; but thou shalt go to
bed at bedtime, and not only shall non hurt thee, but none shall make
thee afraid nor so much as give thee an alarm." Note, It is a great
mercy to have quiet nights and undisturbed sleeps; those say so that
are within the hearing of the noise of war. And the way to be quiet is
to seek unto God and keep ourselves in his love. Nothing needs make
those afraid who return to God as their rest and take him for their
habitation.
(3.) That, though now he was slighted, yet he should be courted: "Many
shall make suit to thee, and think it their interest to secure thy
friendship." Suit is made to those that are eminently wise or reputed
to be so, that are very rich or in power. Zophar knew Job so well that
he foresaw that, how low soever this present ebb was, if once the tide
turned, it would flow as high as ever; and he would be again the
darling of his country. Those that rightly make suit to God will
probably see the day when others will make suit to them, as the foolish
virgins to the wise, Give us of your oil.
III. Zophar concludes with a brief account of the doom of wicked people
(v. 20): But the eyes of the wicked shall fail. It should seem, he
suspected that Job would not take his counsel, and here tells him what
would then come of it, setting death as well as life before him. See
what will become of those who persist in their wickedness, and will not
be reformed. 1. They shall not reach the good they flatter themselves
with the hopes of in this world and in the other. Disappointments will
be their doom, their shame, their endless torment. Their eyes shall
fail with expecting that which will never come. When a wicked man dies
his expectation perishes, Prov. xi. 7. Their hope shall be as a puff of
breath (margin), vanished and gone past recall. Or their hope will
perish and expire as a man does when he gives up the ghost; it will
fail them when they have most need of it and when they expected the
accomplishment of it; it will die away, and leave them in utter
confusion. 2. They shall not avoid the evil which sometimes they
frighten themselves with the apprehensions of. They shall not escape
the execution of the sentence passed upon them, can neither out-brave
it nor outrun it. Those that will not fly to God will find it in vain
to think of flying from him.
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J O B
CHAP. XII.
In this and the two following chapters we have Job's answer to Zophar's
discourse, in which, as before, he first reasons with his friends (see
ch. xiii. 19) and then turns to his God, and directs his expostulations
to him, from thence to the end of his discourse. In this chapter he
addresses himself to his friends, and, I. He condemns what they had
said of him, and the judgment they had given of his character, ver.
1-5. II. He contradicts and confronts what they had said of the
destruction of wicked people in this world, showing that they often
prosper, ver. 6-11. III. He consents to what they had said of the
wisdom, power, and sovereignty of God, and the dominion of his
providence over the children of men and all their affairs; he confirms
this, and enlarges upon it, ver. 12-25.
Job's Reply to Zophar. (b. c. 1520.)
1 And Job answered and said, 2 No doubt but ye are the people, and
wisdom shall die with you. 3 But I have understanding as well as you;
I am not inferior to you: yea, who knoweth not such things as these?
4 I am as one mocked of his neighbour, who calleth upon God, and he
answereth him: the just upright man is laughed to scorn. 5 He that is
ready to slip with his feet is as a lamp despised in the thought of him
that is at ease.
The reproofs Job here gives to his friends, whether they were just or
no, were very sharp, and may serve for a rebuke to all that are proud
and scornful, and an exposure of their folly.
I. He upbraids them with their conceitedness of themselves, and the
good opinion they seemed to have of their own wisdom in comparison with
him, than which nothing is more weak and unbecoming, nor better
deserves to be ridiculed, as it is here. 1. He represents them as
claiming the monopoly of wisdom, v. 2. He speaks ironically: "No doubt
you are the people; you think yourselves fit to dictate and give law to
all mankind, and your own judgment to be the standard by which every
man's opinion must be measured and tried, as if nobody could discern
between truth and falsehood, good and evil, but you only; and therefore
every top-sail must lower to you, and, right or wrong, we must all say
as you say, and you three must be the people, the majority, to have the
casting vote." Note, It is a very foolish and sinful thing for any to
think themselves wiser than all mankind besides, or to speak and act
confidently and imperiously, as if they thought so. Nay, he goes
further: "You not only think there are none, but that there will be
none, as wise as you, and therefore that wisdom must die with you, that
all the world must be fools when you are gone, and in the dark when
your sun has set." Note, It is folly for us to think that there will be
any great irreparable loss of us when we are gone, or that we can be
ill spared, since God has the residue of the Spirit, and can raise up
others, more fit than we are, to do his work. When wise men and good
men die it is a comfort to think that wisdom and goodness shall not die
with them. Some think Job here reflects upon Zophar's comparing him (as
he thought) and others to the wild ass's colt, ch. xi. 12. "Yes," says
he, "we must be asses; you are the only men." 2. He does himself the
justice to put in his claim as a sharer in the gifts of wisdom (v. 3):
"But I have understanding (a heart) as well as you; nay, I fall not
lower than you;" as it is in the margin. "I am as well able to judge of
the methods and meanings of the divine providence, and to construe the
hard chapters of it, as you are." He says not this to magnify himself.
It was no great applause of himself to say, I have understanding as
well as you; no, nor to say, "I understand this matter as well as you;"
for what reason had either he or they to be proud of understanding that
which was obvious and level to the capacity of the meanest? "Yea, who
knows not such things as these? What things you have said that are true
are plain truths, and common themes, which there are many that can talk
as excellently of as either you or I." But he says it to humble them,
and check the value they had for themselves as doctors of the chair.
Note, (1.) It may justly keep us from being proud of our knowledge to
consider how many there are that know as much as we do, and perhaps
much more and to better purpose. (2.) When we are tempted to be harsh
in our censures of those we differ from and dispute with we ought to
consider that they also have understanding as well as we, a capacity of
judging, and a right of judging for themselves; nay, perhaps they are
not inferior to us, but superior, and it is possible that they may be
in the right and we in the wrong; and therefore we ought not to judge
or despise them (Rom. xiv. 3), nor pretend to be masters (Jam. iii. 1),
while all we are brethren, Matt. xxiii. 8. It is a very reasonable
allowance to be made to all we converse with, all we contend with, that
they are rational creatures as well as we.
II. He complains of the great contempt with which they had treated him.
Those that are haughty and think too well of themselves are commonly
scornful and ready to trample upon all about them. Job found it so, at
least he thought he did (v. 4): I am as one mocked. I cannot say there
was cause for this charge; we will not think Job's friends designed him
any abuse, nor aimed at any thing but to convince him, and so, in the
right method, to comfort him; yet he cries out, I am as one mocked.
Note, We are apt to call reproofs reproaches, and to think ourselves
mocked when we are but advised and admonished; this peevishness is our
folly, and a great wrong to ourselves and to our friends. Yet we cannot
but say there was colour for this charge; they came to comfort him, but
they vexed him, gave him counsels and encouragements, but with no great
opinion that either the one or the other would take effect; and
therefore he thought they mocked him, and this added much to his grief.
Nothing is more grievous to those that have fallen from the height of
prosperity into the depth of adversity than to be trodden on, and
insulted over, when they are down; and on this head they are too apt to
be suspicious. Observe,
1. What aggravated this grievance to him. Two things:--(1.) That they
were his neighbours, his friends, his companions (so the word
signifies), and the scoffs of such are often most spitefully given, and
always most indignantly received. Ps. lv. 12, 13, It was not an enemy
that reproached me; then I would have slighted it, and so borne it; but
it was thou, a man, my equal. (2.) That they were professors of
religion, such as called upon God, and said that he answered them: for
some understand that of the persons mocking. "They are such as have a
regard to heaven, and an interest in heaven, whose prayers I would
therefore be glad of and thankful for, whose good opinion I cannot but
covet, and therefore whose censures are the more grievous." Note, It is
sad that any who call upon God should mock their brethren (Jam. iii. 9,
10), and it cannot but lie heavily on a good man to be thought ill of
by those whom he thinks well of, yet this is no new thing.
2. What supported him under it. (1.) That he had a God to go to, with
whom he could lodge his appeal; for some understand those words of the
person mocked, that he calls upon God and he answers him; and so it
agrees with ch. xvi. 20. My friends scorn me, but my eye poureth out
tears to God. If our friends be deaf to our complaints, God is not; if
they condemn us, God knows our integrity; if they make the worst of us,
he will make the best of us; if they give us cross answers, he will
give us kind ones. (2.) That his case was not singular, but very
common: The just upright man is laughed to scorn. By many he is laughed
at even for his justice and his uprightness, his honesty towards men
and his piety towards God; these are derided as foolish things, which
silly people needlessly hamper themselves with, as if religion were a
jest and therefore to be made a jest of. By most he is laughed at for
any little infirmity or weakness, notwithstanding his justice and
uprightness, without any consideration had of that which is so much his
honour. Note, It was of old the lot of honest good people to be
despised and derided; we are not therefore to think it strange (1 Pet.
iv. 12), no, nor to think it hard, if it be our lot; so persecuted they
not only the prophets, but even the saints of the patriarchal age
(Matt. v. 12), and can we expect to fare better than they?
3. What he suspected to be the true cause of it, and that was, in
short, this: they were themselves rich and at ease, and therefore they
despised him who had fallen into poverty. It is the way of the world;
we see instances of it daily. Those that prosper are praised, but of
those that are going down it is said, "Down with them." He that is
ready to slip with his feet and fall into trouble, though he has
formerly shone as a lamp, is then looked upon as a lamp going out like
the snuff of a candle, which we throw to the ground and tread upon, and
is accordingly despised in the thought of him that is at ease, v. 5.
Even the just upright man, that is in his generation as a burning and
shining light, if he enter into temptation (Ps. lxxiii. 2) or come
under a cloud, is looked upon with contempt. See here, (1.) What is the
common fault of those that live in prosperity. Being full, and easy,
and merry themselves, they look scornfully upon those that are in want,
pain, and sorrow; they overlook them, take no notice of them, and study
to forget them. See Ps. cxxiii. 4. The chief butler drinks wine in
bowls, but makes nothing of the afflictions of Joseph. Wealth without
grace often makes men thus haughty, thus careless of their poor
neighbours. (2.) What is the common fate of those that fall into
adversity. Poverty serves to eclipse all their lustre; though they are
lamps, yet, if taken out of golden candlesticks, and put, like
Gideon's, into earthen pitchers, nobody values them as formerly, but
those that live at ease despise them.
6 The tabernacles of robbers prosper, and they that provoke God are
secure; into whose hand God bringeth abundantly. 7 But ask now the
beasts, and they shall teach thee; and the fowls of the air, and they
shall tell thee: 8 Or speak to the earth, and it shall teach thee:
and the fishes of the sea shall declare unto thee. 9 Who knoweth not
in all these that the hand of the Lord hath wrought this? 10 In whose
hand is the soul of every living thing, and the breath of all mankind.
11 Doth not the ear try words? and the mouth taste his meat?
Job's friends all of them went upon this principle, that wicked people
cannot prosper long in this world, but some remarkable judgment or
other will suddenly light on them: Zophar had concluded with it, that
the eyes of the wicked shall fail, ch. xi. 20. This principle Job here
opposes, and maintains that God, in disposing men's outward affairs,
acts as a sovereign, reserving the exact distribution of rewards and
punishments for the future state.
I. He asserts it as an undoubted truth that wicked people may, and
often do, prosper long in this world, v. 6. Even great sinners may
enjoy great prosperity. Observe, 1. How he describes the sinners. They
are robbers, and such as provoke God, the worst kind of sinners,
blasphemers and persecutors. Perhaps he refers to the Sabeans and
Chaldeans, who had robbed him, and had always lived by spoil and
rapine, and yet they prospered; all the world saw they did, and there
is no disputing against sense; one observation built upon matter of
fact is worth twenty notions framed by an hypothesis. Or more
generally, All proud oppressors are robbers and pirates. It is supposed
that what is injurious to men is provoking to God, the patron of right
and the protector of mankind. It is not strange if those that violate
the bonds of justice break through the obligations of all religion, bid
defiance even to God himself, and make nothing of provoking him. 2. How
he describes their prosperity. It is very great; for, (1.) Even their
tabernacles prosper, those that live with them and those that come
after them and descend from them. It seems as if a blessing were
entailed upon their families; and that is sometimes preserved to
succeeding generations which was got by fraud. (2.) They are secure,
and not only feel no hurt, but fear none, are under no apprehensions of
danger either from threatening providences or an awakened conscience.
But those that provoke God are never the more safe for their being
secure. (3.) Into their hand God brings abundantly. They have more than
heart could wish (Ps. lxxiii. 7), not for necessity only, but for
delight--not for themselves only, but for others--not for the present
only, but for hereafter; and this from the hand of Providence too. God
brings plentifully to them. We cannot therefore judge of men's piety by
their plenty, nor of what they have in their heart by what they have in
their hand.
II. He appeals even to the inferior creatures for the proof of
this--the beasts, and fowls, and trees, and even the earth itself;
consult these, and they shall tell thee, v. 7, 8. Many a good lesson we
may learn from them, but what are they here to teach us?
1. We may from them learn that the tabernacles of robbers prosper (so
some); for, (1.) Even among the brute creatures the greater devour the
less and the stronger prey upon the weaker, and men are as the fishes
of the sea, Hab. i. 14. If sin had not entered, we may suppose there
would have been no such disorder among the creatures, but the wolf and
the lamb would have lain down together. (2.) These creatures are
serviceable to wicked men, and so they declare their prosperity. Ask
the herds and the flocks to whom they belong, and they will tell you
that such a robber, such an oppressor, is their owner: the fishes and
fowls will tell you that they are served up to the tables, and feed the
luxury, of proud sinners. The earth brings forth her fruits to them
(ch. ix. 24), and the whole creation groans under the burden of their
tyranny, Rom. viii. 20, 22. Note, All the creatures which wicked men
abuse, by making them the food and fuel of their lusts, will witness
against them another day, Jam. v. 3, 4.
2. We may from them learn the wisdom, power, and goodness of God, and
that sovereign dominion of his into which plain and self-evident truth
all these difficult dispensations must be resolved. Zophar had made a
vast mystery of it, ch. xi. 7. "So far from that," says Job, "that what
we are concerned to know we may learn even from the inferior creatures;
for who knows not from all these? v. 9. Any one may easily gather from
the book of the creatures that the hand of the Lord has wrought this,"
that is, "that there is a wise Providence which guides and governs all
these things by rules which we are neither acquainted with nor are
competent judges of." Note, From God's sovereign dominion over the
inferior creatures we should learn to acquiesce in all his disposals of
the affairs of the children of men, though contrary to our measures.
III. He resolves all into the absolute propriety which God has in all
the creatures (v. 10): In whose hand is the soul of every living thing.
All the creatures, and mankind particularly, derive their being from
him, owe their being to him, depend upon him for the support of it, lie
at his mercy, are under his direction and dominion and entirely at his
disposal, and at his summons must resign their lives. All souls are
his; and may he not do what he will with his own? The name Jehovah is
used here (v. 9), and it is the only time that we meet with it in all
the discourses between Job and his friends; for God was, in that age,
more known by the name of Shaddai--the Almighty.
IV. Those words--(v. 11), Doth not the ear try words, as the mouth
tastes meat? may be taken either as the conclusion to the foregoing
discourse or the preface to what follows. The mind of man has as good a
faculty of discerning between truth and error, when duly stated, as the
palate has of discerning between what is sweet and what is bitter. Job
therefore demands from his friends a liberty to judge for himself of
what they had said, and desires them to use the same liberty in judging
of what he had said; nay, he seems to appeal to any man's impartial
judgment in this controversy; let the ear try the words on both sides,
and it would be found that he was in the right. Note, The ear must try
words before it receives them so as to subscribe to them. As by the
taste we judge what food is wholesome to the body and what not, so by
the spirit of discerning we must judge what doctrine is sound, and
savoury, and wholesome, and what not, 1 Cor. x. 15; xi. 13.
12 With the ancient is wisdom; and in length of days understanding.
13 With him is wisdom and strength, he hath counsel and understanding.
14 Behold, he breaketh down, and it cannot be built again: he
shutteth up a man, and there can be no opening. 15 Behold, he
withholdeth the waters, and they dry up: also he sendeth them out, and
they overturn the earth. 16 With him is strength and wisdom: the
deceived and the deceiver are his. 17 He leadeth counsellors away
spoiled, and maketh the judges fools. 18 He looseth the bond of
kings, and girdeth their loins with a girdle. 19 He leadeth princes
away spoiled, and overthroweth the mighty. 20 He removeth away the
speech of the trusty, and taketh away the understanding of the aged.
21 He poureth contempt upon princes, and weakeneth the strength of the
mighty. 22 He discovereth deep things out of darkness, and bringeth
out to light the shadow of death. 23 He increaseth the nations, and
destroyeth them: he enlargeth the nations, and straiteneth them again.
24 He taketh away the heart of the chief of the people of the earth,
and causeth them to wander in a wilderness where there is no way. 25
They grope in the dark without light, and he maketh them to stagger
like a drunken man.
This is a noble discourse of Job's concerning the wisdom, power, and
sovereignty of God, in ordering and disposing of all the affairs of the
children of men, according to the counsel of his own will, which none
dares gainsay or can resist. Take both him and them out of the
controversy in which they were so warmly engaged, and they all spoke
admirably well; but, in that, we sometimes scarcely know what to make
of them. It were well if wise and good men, that differ in their
apprehensions about minor things, would see it to be for their honour
and comfort, and the edification of others, to dwell most upon those
great things in which they are agreed. On this subject Job speaks like
himself. Here are no passionate complaints, no peevish reflections, but
every thing masculine and great.
I. He asserts the unsearchable wisdom and irresistible power of God. It
is allowed that among men there is wisdom and understanding, v. 12. But
it is to be found only with some few, with the ancient, and those who
are blessed with length of days, who get it by long experience and
constant experience; and, when they have got the wisdom, they have lost
their strength and are unable to execute the results of their wisdom.
But now with God there are both wisdom and strength, wisdom to design
the best and strength to accomplish what is designed. He does not get
counsel or understanding, as we do, by observation, but he has it
essentially and eternally in himself, v. 13. What is the wisdom of
ancient men compared with the wisdom of the ancient of days! It is but
little that we know, and less that we can do; but God can do every
thing, and no thought can be withheld from him. Happy are those who
have this God for their God, for they have infinite wisdom and strength
engaged for them. Foolish and fruitless are all the attempts of men
against him (v. 14): He breaketh down, and it cannot be built again.
Note, There is no contending with the divine providence, nor breaking
the measures of it. As he had said before (ch. ix. 12), He takes away,
and who can hinder him? so he says again. What God says cannot be
gainsaid, nor what he does undone. There is no rebuilding what God will
have to lie in ruins; witness the tower of Babel, which the undertakers
could not go on with, and the desolations of Sodom and Gomorrah, which
could never be repaired. See Isa. xxv. 2; Ezek. xxvi. 14; Rev. xviii.
21. There is no releasing those whom God has condemned to a perpetual
imprisonment; if he shut up a man by sickness, reduce him to straits,
and embarrass him in his affairs, there can be no opening. He shuts up
in the grave, and none can break open those sealed doors--shuts up in
hell, in chains of darkness, and none can pass that great gulf fixed.
II. He gives an instance, for the proof of this doctrine in nature, v.
15. God has the command of the waters, binds them as in a garment
(Prov. xxx. 4), holds them in the hollow of his hand (Isa. xl. 12); and
he can punish the children of men either by the defect or by the excess
of them. As men break the laws of virtue by extremes on each hand, both
defects and excesses, while virtue is in the mean, so God corrects them
by extremes, and denies them the mercy which is in the mean. 1. Great
droughts are sometimes great judgments: He withholds the waters, and
they dry up; if the heaven be as brass, the earth is as iron; if the
rain be denied, fountains dry up and their streams are wanted, fields
are parched and their fruits are wanted, Amos iv. 7. 2. Great wet is
sometimes a great judgment. He raises the waters, and overturns the
earth, the productions of it, the buildings upon it. A sweeping rain is
said to leave no food, Prov. xxviii. 3. See how many ways God has of
contending with a sinful people and taking from them abused, forfeited,
mercies; and how utterly unable we are to contend with him. If we might
invert the order, this verse would fitly refer to Noah's flood, that
ever memorable instance of the divine power. God then, in wrath, sent
the waters out, and they overturned the earth; but in mercy he withheld
them, shut the windows of heaven and the fountains of the great deep,
and then, in a little time, they dried up.
III. He gives many instances of it in God's powerful management of the
children of men, crossing their purposes and serving his own by them
and upon them, overruling all their counsels, overpowering all their
attempts, and overcoming all their oppositions. What changes does God
make with men! what turns does he give them! how easily, how
surprisingly!
1. In general (v. 16): With him are strength and reason (so some
translate it), strength and consistency with himself: it is an elegant
word in the original. With him are the very quintessence and extract of
wisdom. With him are power and all that is; so some read it. He is what
he is of himself, and by him and in him all things subsist. Having this
strength and wisdom, he knows how to make use, not only of those who
are wise and good, who willingly and designedly serve him, but even of
those who are foolish and bad, who, one would think, could be made no
way serviceable to the designs of his providence: The deceived and the
deceiver are his; the simplest men that are deceived are not below his
notice; the subtlest men that deceive cannot with all their subtlety
escape his cognizance. The world is full of deceit; the one half of
mankind cheats the other, and God suffers it to be so, and from both
will at last bring glory to himself. The deceivers make tools of the
deceived, but the great God makes tools of them both, wherewith he
works, and none can hinder him. He has wisdom and might enough to
manage all the fools and knaves in the world, and knows how to serve
his own purposes by them, notwithstanding the weakness of the one and
the wickedness of the other. When Jacob by a fraud got the blessing the
design of God's grace was served; when Ahab was drawn by a false
prophecy into an expedition that was his ruin the design of God's
justice was served; and in both the deceived and the deceiver were at
his disposal. See Ezek. xiv. 9. God would not suffer the sin of the
deceiver, nor the misery of the deceived, if he knew not how to set
bounds to both and bring glory to himself out of both. Hallelujah, the
Lord God omnipotent thus reigns; and it is well he does, for otherwise
there is so little wisdom and so little honesty in the world that it
would all have been in confusion and ruin long ago.
2. He next descends to the particular instances of the wisdom and power
of God in the revolutions of states and kingdoms; for thence he fetches
his proofs, rather than from the like operations of Providence
concerning private persons and families, because the more high and
public the station is in which men are placed the more the changes that
befal them are taken notice of, and consequently the more illustriously
does Providence shine forth in them. And it is easy to argue, If God
can thus turn and toss the great ones of the earth, like a ball in a
large place (as the prophet speaks, Isa. xxii. 18), much more the
little ones; and with him to whom states and kingdoms must submit it is
surely the greatest madness for us to contend. Some think that Job here
refers to the extirpation of those powerful nations, the Rephaim, the
Zuzim, the Emim, and the Horites (mentioned Gen. xiv. 5, 6; Deut. ii.
10, 20), in which perhaps it was particularly noticed how strangely
they were infatuated and enfeebled: if so, it is designed to show that
whenever the like is done in the affairs of nations it is God that does
it, and we must therein observe his sovereign dominion, even over those
that think themselves most powerful, politic, and absolute. Compare
this with that of Eliphaz, ch. v. 12, &c. Let us gather up the
particular changes here specified, which God makes upon persons, either
for the destruction of nations and the planting of others in their room
or for the turning out of a particular government and ministry and the
elevation of another in its room, which may be a blessing to the
kingdom; witness the glorious Revolution in our own land twenty years
ago, in which we saw as happy an exposition as ever was given of this
discourse of Job's. (1.) Those that were wise are sometimes strangely
infatuated, and in this the hand of God must be acknowledged (v. 17):
He leadeth counsellors away spoiled, as trophies of his victory over
them, spoiled of all the honour and wealth they have got by their
policy, nay, spoiled of the wisdom itself for which they have been
celebrated and the success they promised themselves in their projects.
His counsel stands, while all their devices are brought to nought and
their designs baffled, and so they are spoiled both of the satisfaction
and of the reputation of their wisdom. He maketh the judges fools. By a
work on their minds he deprives them of their qualifications for
business, and so they become really fools; and by his disposal of their
affairs he makes the issue and event of their projects to be quite
contrary to what they themselves intended, and so he makes them look
like fools. The counsel of Ahithophel, one in whom this scripture was
remarkably fulfilled, became foolishness, and he, according to his
name, the brother of a fool. See Isa. xix. 13, The princes of Zoan have
become fools; they have seduced Egypt, even those that are the stay of
the tribes thereof. Let not the wise man therefore glory in his wisdom,
nor the ablest counsellors and judges be proud of their station, but
humbly depend upon God for the continuance of their abilities. Even the
aged, who seem to hold their wisdom by prescription, and think they
have got it by their own industry and therefore have an indefeasible
title to it, may yet be deprived of it, and often are, by the
infirmities of age, which make them twice children: He taketh away the
understanding of the aged, v. 20. The aged, who were most depended on
for advice, fail those that depended on them. We read of an old and yet
foolish king, Eccl. iv. 13. (2.) Those that were high and in authority
are strangely brought down, impoverished, and enslaved, and it is God
that humbles them (v. 18): He looseth the bond of kings, and taketh
from them the power wherewith they ruled their subjects, perhaps
enslaved them and ruled them with rigour; he strips them of all the
ensigns of their honour and authority, and all the supports of their
tyranny, unbuckles their belts, so that the sword drops from their
side, and then no marvel if the crown quickly drops from their head, on
which immediately follows the girding of their loins with a girdle, a
badge of servitude, for servants went with their loins girt. Thus he
leads great princes away spoiled of all their power and wealth, and
that in which they pleased and prided themselves, v. 19. Note, Kings
are not exempt from God's jurisdiction. To us they are gods, but men to
him, and subject to more than the common changes of human life. (3.)
Those that were strong are strangely weakened, and it is God that
weakens them (v. 21) and overthrows the mighty. v. 19. Strong bodies
are weakened by age and sickness; powerful armies moulder and come to
nothing, and their strength will not secure them from a fatal
overthrow. No force can stand before Omnipotence, no, not that of
Goliath. (4.) Those that were famed for eloquence, and entrusted with
public business, are strangely silenced, and have nothing to say (v.
20): He removeth away the speech of the trusty, so that they cannot
speak as they intended and as they used to do, with freedom and
clearness, but blunder, and falter, and make nothing of it. Or they
cannot speak what they intended, but the contrary, as Balaam, who
blessed those whom he was called to curse. Let not the orator therefore
be proud of his rhetoric, nor use it to any bad purposes, lest God take
it away, who made man's mouth. (5.) Those that were honoured and
admired strangely fall into disgrace (v. 21): He poureth contempt upon
princes. He leaves them to themselves to do mean things, or alters the
opinions of men concerning them. If princes themselves dishonour God
and despise him, if they offer indignities to the people of God and
trample upon them, they shall be lightly esteemed, and God will pour
contempt upon them. See Ps. cvii. 40. Commonly none more abject in
themselves, nor more abused by others when they are down, than those
who were haughty and insolent when they were in power. (6.) That which
was secret, and lay hidden, is strangely brought to light and laid open
(v. 22): He discovers deep things out of darkness. Plots closely laid
are discovered and defeated; wickedness closely committed and artfully
concealed is discovered, and the guilty are brought to condign
punishment--secret treasons (Eccl. x. 20), secret murders, secret
whoredoms. The cabinet-councils of princes are before God's eye, 2
Kings vi. 11. (7.) Kingdoms have their ebbings and flowings, their
waxings and wanings; and both are from God (v. 23): He sometimes
increases their numbers, and enlarges their bounds, so that they make a
figure among the nations and become formidable; but after a while, by
some undiscerned cause perhaps, they are destroyed and straitened, made
few and poor, cut short and many of them cut off, and so they are
rendered despicable among their neighbours, and those that were the
head become the tail of the nations. See Ps. cvii. 38, 39. (8.) Those
that were bold and courageous, and made nothing of dangers, are
strangely cowed and dispirited; and this also is the Lord's doing (v.
24): He taketh away the heart of the chief of the people, that were
their leaders and commanders, and were most famed for their martial
fire and great achievements; when any thing is to be done they are
heartless, and ready to flee at the shaking of a leaf. Ps. lxvi. 5.
(9.) Those that were driving on their projects with full speed are
strangely bewildered and at a loss; they know not where they are nor
what they do, are unsteady in their counsels and uncertain in their
motions, off and on, this way and that way, wandering like men in a
desert (v. 24), groping like men in the dark, and staggering like men
in drink, v. 25. Isa. lix. 10. Note, God can soon nonplus the deepest
politicians and bring the greatest wits to their wits' end, to show
that wherein they deal proudly he is above them.
Thus are the revolutions of kingdoms wonderfully brought about by an
overruling Providence. Heaven and earth are shaken, but the Lord sits
King for ever, and with him we look for a kingdom that cannot be
shaken.
__________________________________________________________________
J O B
CHAP. XIII.
Job here comes to make application of what he had said in the foregoing
chapter; and now we have him not in so good a temper as he was in then:
for, I. He is very bold with his friends, comparing himself with them,
notwithstanding the mortifications he was under, ver. 1, 2. Condemning
them for their falsehood, their forwardness to judge, their partiality
and deceitfulness under colour of pleading God's cause (ver. 4-8), and
threatening them with the judgments of God for their so doing (ver.
9-12), desiring them to be silent (ver. 5, 13, 17), and turning from
them to God, ver. 3. II. He is very bold with his God. 1. In some
expressions his faith is very bold, yet that is not more bold than
welcome, ver. 15, 16, 18. But, 2. In other expressions his passion is
rather too bold in expostulations with God concerning the deplorable
condition he was in (ver. 14, 19, &c.), complaining of the confusion he
was in (ver. 20-22), and the loss he was at to find out the sin that
provoked God thus to afflict him, and in short of the rigour of God's
proceedings against him, ver. 23-28.
Job's Reply to Zophar. (b. c. 1520.)
1 Lo, mine eye hath seen all this, mine ear hath heard and understood
it. 2 What ye know, the same do I know also: I am not inferior unto
you. 3 Surely I would speak to the Almighty, and I desire to reason
with God. 4 But ye are forgers of lies, ye are all physicians of no
value. 5 O that ye would altogether hold your peace! and it should be
your wisdom. 6 Hear now my reasoning, and hearken to the pleadings of
my lips. 7 Will ye speak wickedly for God? and talk deceitfully for
him? 8 Will ye accept his person? will ye contend for God? 9 Is it
good that he should search you out? or as one man mocketh another, do
ye so mock him? 10 He will surely reprove you, if ye do secretly
accept persons. 11 Shall not his excellency make you afraid? and his
dread fall upon you? 12 Your remembrances are like unto ashes, your
bodies to bodies of clay.
Job here warmly expresses his resentment of the unkindness of his
friends.
I. He comes up with them as one that understood the matter in dispute
as well as they, and did not need to be taught by them, v. 1, 2. They
compelled him, as the Corinthians did Paul, to commend himself and his
own knowledge, yet not in a way of self-applause, but of
self-justification. All he had before said his eye had seen confirmed
by many instances, and his ear had heard seconded by many authorities,
and he well understood it and what use to make of it. Happy are those
who not only see and hear, but understand, the greatness, glory, and
sovereignty of God. This, he thought, would justify what he had said
before (ch. xii. 3), which he repeats here (v. 2): "What you know, the
same do I know also, so that I need not come to you to be taught; I am
not inferior unto you in wisdom." Note, Those who enter into
disputation enter into temptation to magnify themselves and vilify
their brethren more than is fit, and therefore ought to watch and pray
against the workings of pride.
II. He turns from them to God (v. 3): Surely I would speak to the
Almighty; as if he had said, "I can promise myself no satisfaction in
talking to you. O that I might have liberty to reason with God! He
would not be so hard upon me as you are." The prince himself will
perhaps give audience to a poor petitioner with more mildness,
patience, and condescension, than the servants will. Job would rather
argue with God himself than with his friends. See here, 1. What
confidence those have towards God whose hearts condemn them not of
reigning hypocrisy: they can, with humble boldness, appear before him
and appeal to him. 2. What comfort those have in God whose neighbours
unjustly condemn them: if they may not speak to them with any hopes of
a fair hearing, yet they may speak to the Almighty; they have easy
access to him and shall find acceptance with him.
III. He condemns them for their unjust and uncharitable treatment of
him, v. 4. 1. They falsely accused him, and that was unjust: You are
forgers of lies. They framed a wrong hypothesis concerning the divine
Providence, and misrepresented it, as if it did never remarkably
afflict any but wicked men in this world, and thence they drew a false
judgment concerning Job, that he was certainly a hypocrite. For this
gross mistake, both in doctrine and application, he thinks an
indictment of forgery lies against them. To speak lies is bad enough,
though but at second hand, but to forge them with contrivance and
deliberation is much worse; yet against this wrong neither innocency
nor excellency will be a fence. 2. They basely deceived him, and that
was unkind. They undertook his cure, and pretended to be his
physicians; but they were all physicians of no value, "idol-physicians,
who can do me no more good than an idol can." They were worthless
physicians, who neither understood his case nor knew how to prescribe
to him--mere empirics, who pretended to great things, but in conference
added nothing to him: he was never the wiser for all they said. Thus to
broken hearts and wounded consciences all creatures, without Christ,
are physicians of no value, on which one may spend all and be never the
better, but rather grow worse, Mark v. 26.
IV. He begs they would be silent and give him a patient hearing, v. 5,
6. 1. He thinks it would be a credit to them if they would say no more,
having said too much already: "Hold your peace, and it shall be your
wisdom, for thereby you will conceal your ignorance and ill-nature,
which now appear in all you say." They pleaded that they could not
forbear speaking (ch. iv. 2, xi. 2, 3); but he tells them that they
would better have consulted their own reputation if they had enjoined
themselves silence. Better say nothing than nothing to the purpose or
that which tends to the dishonour of God and the grief of our brethren.
Even a fool, when he holds his peace, is accounted wise, because
nothing appears to the contrary, Prov. xvii. 28. And, as silence is an
evidence of wisdom, so it is a means of it, as it gives time to think
and hear. 2. He thinks it would be a piece of justice to him to hear
what he had to say: Hear now my reasoning. Perhaps, though they did not
interrupt him in his discourse, yet they seemed careless, and did not
much heed what he said. He therefore begged that they would not only
hear, but hearken. Note, We should be very willing and glad to hear
what those have to say for themselves whom, upon any account, we are
tempted to have hard thoughts of. Many a man, if he could but be fairly
heard, would be fairly acquitted, even in the consciences of those that
run him down.
V. He endeavours to convince them of the wrong they did to God's
honour, while they pretended to plead for him, v. 7, 8. They valued
themselves upon it that they spoke for God, were advocates for him, and
had undertaken to justify him and his proceedings against Job; and,
being (as they thought) of counsel for the sovereign, they expected not
only the ear of the court and the last word, but judgment on their
side. But Job tells them plainly, 1. That God and his cause did not
need such advocates: "Will you think to contend for God, as if his
justice were clouded and wanted to be cleared up, or as if he were at a
loss what to say and wanted you to speak for him? Will you, who are so
weak and passionate, put in for the honour of pleading God's cause?"
Good work ought not to be put into bad hands. Will you accept his
person? If those who have not right on their side carry their cause, it
is by the partiality of the judge in favour of their persons; but God's
cause is so just that it needs no such methods for the support of it.
He is a God, and can plead for himself (Judg. vi. 31); and, if you were
for ever silent, the heavens would declare his righteousness. 2. That
God's cause suffered by such management. Under pretence of justifying
God in afflicting Job they magisterially condemned him as a hypocrite
and a bad man. "This" (says he) "is speaking wickedly" (for
uncharitableness and censoriousness are wickedness, great wickedness;
it is an offence to God to wrong our brethren); "it is talking
deceitfully, for you condemn one whom yet perhaps your own consciences,
at the same time, cannot but acquit. Your principles are false and your
arguings fallacious, and will it excuse you to say, It is for God?" No,
for a good intention will not justify, much less will it sanctify, a
bad word or action. God's truth needs not our lie, nor God's cause
either our sinful policies or our sinful passions. The wrath of man
works not the righteousness of God, nor may we do evil that good may
come, Rom. iii. 7, 8. Pious frauds (as they call them) are impious
cheats; and devout persecutions are horrid profanations of the name of
God, as theirs who hated their brethren, and cast them out, saying, Let
the Lord be glorified, Isa. lxvi. 5; John xvi. 2.
VI. He endeavours to possess them with a fear of God's judgment, and so
to bring them to a better temper. Let them not think to impose upon God
as they might upon a man like themselves, nor expect to gain his
countenance in their bad practices by pretending a zeal for him and his
honour. "As one man mocks another by flattering him, do you think so to
mock him and deceive him?" Assuredly those who think to put a cheat
upon God will prove to have put a cheat upon themselves. Be not
deceived, God is not mocked. That they might not think thus to jest
with God, and affront him, Job would have them to consider both God and
themselves, and then they would find themselves unable to enter into
judgment with him.
1. Let them consider what a God he is into whose service they had thus
thrust themselves, and to whom they really did so much disservice, and
enquire whether they could give him a good account of what they did.
Consider, (1.) The strictness of his scrutiny and enquiries concerning
them (v. 9) "Is it good that he should search you out? Can you bear to
have the principles looked into which you go upon in your censures, and
to have the bottom of the matter found out?" Note, It concerns us all
seriously to consider whether it will be to our advantage or no that
God searches the heart. It is good to an upright man who means honestly
that God should search him; therefore he prays for it: Search me, O
God! and know my heart. God's omniscience is a witness of his
sincerity. But it is bad to him who looks one way and rows another that
God should search him out, and lay him open to his confusion. (2.) The
severity of his rebukes and displeasure against them (v. 10): "If you
do accept persons, though but secretly and in heart, he will surely
reprove you; he will be so far from being pleased with your censures of
me, though under colour of vindicating him, that he will resent them as
a great provocation, as any prince or great man would if a base action
were done under the sanction of his name and under the colour of
advancing his interest." Note, What we do amiss we shall certainly be
reproved for, one way or other, one time or other, though it be done
ever so secretly. (3.) The terror of his majesty, which if they would
duly stand in awe of they would not do that which would make them
obnoxious to his wrath (v. 11): "Shall not his excellency make you
afraid? You that have great knowledge of God, and profess religion and
a fear of him, how dare you talk at this rate and give yourselves so
great a liberty of speech? Ought you not to walk and talk in the fear
of God? Neh. v. 9. Should not his dread fall upon you, and give a check
to your passions?" Methinks Job speaks this as one that did himself
know the terror of the Lord, and lived in a holy fear of him, whatever
his friends suggested to the contrary. Note, [1.] There is in God a
dreadful excellency. He is the most excellent Being, has all
excellencies in himself and in each infinitely excels any creature. His
excellencies in themselves are amiable and lovely. He is the most
beautiful Being; but considering man's distance from God by nature, and
his defection and degeneracy by sin, his excellencies are dreadful. His
power, holiness, justice, yea, and his goodness too, are dreadful
excellencies. They shall fear the Lord and his goodness. [2.] A holy
awe of this dreadful excellency should fall upon us and make us afraid.
This would awaken impenitent sinners and bring them to repentance, and
would influence all to be careful to please him and afraid of offending
him.
2. Let them consider themselves, and what an unequal match they were
for this great God (v. 12): "Your remembrances (all that in you for
which you hope to be remembered when you are gone) are like unto ashes,
worthless and weak, and easily trampled on and blown away. Your bodies
are like bodies of clay, mouldering and coming to nothing. Your
memories, you think, will survive your bodies, but, alas! they are like
ashes which will be shovelled up with your dust." Note, the
consideration of our own meanness and mortality should make us afraid
of offending God, and furnishes a good reason why we should not despise
and trample upon our brethren. Bishop Patrick gives another sense of
this verse: "Your remonstrances on God's behalf are no better than
dust, and the arguments you accumulate but like so many heaps of dirt."
13 Hold your peace, let me alone, that I may speak, and let come on me
what will. 14 Wherefore do I take my flesh in my teeth, and put my
life in mine hand? 15 Though he slay me, yet will I trust in him: but
I will maintain mine own ways before him. 16 He also shall be my
salvation: for a hypocrite shall not come before him. 17 Hear
diligently my speech, and my declaration with your ears. 18 Behold
now, I have ordered my cause; I know that I shall be justified. 19
Who is he that will plead with me? for now, if I hold my tongue, I
shall give up the ghost. 20 Only do not two things unto me: then will
I not hide myself from thee. 21 Withdraw thine hand far from me: and
let not thy dread make me afraid. 22 Then call thou, and I will
answer: or let me speak, and answer thou me.
Job here takes fresh hold, fast hold, of his integrity, as one that was
resolved not to let it go, nor suffer it to be wrested from him. His
firmness in this matter is commendable and his warmth excusable.
I. He entreats his friends and all the company to let him alone, and
not interrupt him in what he was about to say (v. 13), but diligently
to hearken to it, v. 17. He would have his own protestation to be
decisive, for none but God and himself knew his heart. "Be silent
therefore, and let me hear no more of you, but hearken diligently to
what I say, and let my own oath for confirmation be an end of the
strife."
II. He resolves to adhere to the testimony his own conscience gave of
his integrity; and though his friends called it obstinacy that should
not shake his constancy: "I will speak in my own defence, and let come
on me what will, v. 13. Let my friends put what construction they
please upon it, and think the worse of me for it; I hope God will not
make my necessary defence to be my offence, as you do. He will justify
me (v. 18) and then nothing can come amiss to me." Note, Those that are
upright, and have the assurance of their uprightness, may cheerfully
welcome every event. Come what will, bene præparatum pectus--they are
ready for it. He resolves (v. 15) that he will maintain his own ways.
He would never part with the satisfaction he had in having walked
uprightly with God; for, though he could not justify every word he had
spoken, yet, in the general, his ways were good, and he would maintain
his uprightness; and why should he not, since that was his great
support under his present exercises, as it was Hezekiah's, Now, Lord,
remember how I have walked before thee? Nay, he would not only not
betray his own cause, or give it up, but he would openly avow his
sincerity; for (v. 19) "If hold my tongue, and do not speak for myself,
my silence now will for ever silence me, for I shall certainly give up
the ghost," v. 19. "If I cannot be cleared, yet let me be eased, by
what I say," as Elihu, ch. xxxii. 17, 20.
III. He complains of the extremity of pain and misery he was in (v.
14): Wherefore do I take my flesh in my teeth? That is, 1. "Why do I
suffer such agonies? I cannot but wonder that God should lay so much
upon me when he knows I am not a wicked man." He was ready, not only to
rend his clothes, but even to tear his flesh, through the greatness of
his affliction, and saw himself at the brink of death, and his life in
his hand, yet his friends could not charge him with any enormous crime,
nor could he himself discover any; no marvel then that he was in such
confusion. 2. "Why do I stifle and smother the protestations of my
innocency?" When a man with great difficulty keeps in what he would
say, he bites his lips. "Now," says he, "why may not I take liberty to
speak, since I do but vex myself, add to my torment, and endanger my
life, by refraining?" Note, It would vex the most patient man, when he
has lost every thing else, to be denied the comfort (if he deserves it)
of a good conscience and a good name.
IV. He comforts himself in God, and still keeps hold of his confidence
in him. Observe here,
1. What he depends upon God for--justification and salvation, the two
great things we hope for through Christ. (1.) Justification (v. 18): I
have ordered my cause, and, upon the whole matter, I know that I shall
be justified. This he knew because he knew that his Redeemer lived, ch.
xix. 25. Those whose hearts are upright with God, in walking not after
the flesh but after the Spirit, may be sure that through Christ there
shall be no condemnation to them, but that, whoever lays any thing to
their charge, they shall be justified: they may know that they shall.
(2.) Salvation (v. 16): He also shall be my salvation. He means it not
of temporal salvation (he had little expectation of that); but
concerning his eternal salvation he was very confident that God would
not only be his Saviour to make him happy, but his salvation, in the
vision and fruition of whom he should be happy. And the reason why he
depended on God for salvation was because a hypocrite shall not come
before him. He knew himself not to be a hypocrite, and that none but
hypocrites are rejected of God, and therefore concluded he should not
be rejected. Sincerity is our evangelical perfection; nothing will ruin
us but the want of that.
2. With what constancy he depends upon him: Though he slay me, yet will
I trust in him, v. 15. This is a high expression of faith, and what we
should all labour to come up to--to trust in God, though he slay us,
that is, we must be well pleased with God as a friend even when he
seems to come forth against us as an enemy, ch. xxiii. 8-10. We must
believe that all shall work for good to us even when all seems to make
against us, Jer. xxiv. 5. We must proceed and persevere in the way of
our duty, though it cost us all that is dear to us in this world, even
life itself, Heb. xi. 35. We must depend upon the performance of the
promise when all the ways leading to it are shut up, Rom. iv. 18. We
must rejoice in God when we have nothing else to rejoice in, and cleave
to him, yea, though we cannot for the present find comfort in him. In a
dying hour we must derive from him living comforts; and this is to
trust in him though he slay us.
V. He wishes to argue the case even with God himself, if he might but
have leave to settle the preliminaries of the treaty, v. 20-22. He had
desired (v. 3) to reason with God, and is still of the same mind. He
will not hide himself, that is, he will not decline the trial, nor
dread the issue of it, but under two provisos:--1. That his body might
not be tortured with this exquisite pain: "Withdraw thy hand far from
me; for, while I am in this extremity, I am fit for nothing. I can make
a shift to talk with my friends, but I know not how to address myself
to thee." When we are to converse with God we have need to be composed,
and as free as possible from every thing that may make us uneasy. 2.
That his mind might not be terrified with the tremendous majesty of
God: "Let not thy dread make me afraid; either let the manifestations
of thy presence be familiar or let me be enabled to bear them without
disorder and disturbance." Moses himself trembled before God, so did
Isaiah and Habakkuk. O God! thou art terrible even in thy holy places.
"Lord," says Job, "let me not be put into such a consternation of
spirit, together with this bodily affliction; for then I must certainly
drop the cause, and shall make nothing of it." See what a folly it is
for men to put off their repentance and conversion to a sick-bed and a
death-bed. How can even a good man, much less a bad man, reason with
God, so as to be justified before him, when he is upon the rack of pain
and under the terror of the arrests of death? At such a time it is very
bad to have the great work to do, but very comfortable to have it done,
as it was to Job, who, if he might but have a little breathing-time,
was ready either, (1.) To hear God speaking to him by his word, and
return an answer: Call thou, and I will answer; or, (2.) To speak to
him by prayer, and expect an answer: Let me speak, and answer thou me,
v. 22. Compare this with ch. ix. 34, 35, where he speaks to the same
purport. In short, the badness of his case was at present such a damp
upon him as he could not get over; otherwise he was well assured of the
goodness of his cause, and doubted not but to have the comfort of it at
last, when the present cloud was over. With such holy boldness may the
upright come to the throne of grace, not doubting but to find mercy
there.
23 How many are mine iniquities and sins? make me to know my
transgression and my sin. 24 Wherefore hidest thou thy face, and
holdest me for thine enemy? 25 Wilt thou break a leaf driven to and
fro? and wilt thou pursue the dry stubble? 26 For thou writest bitter
things against me, and makest me to possess the iniquities of my youth.
27 Thou puttest my feet also in the stocks, and lookest narrowly unto
all my paths; thou settest a print upon the heels of my feet. 28 And
he, as a rotten thing, consumeth, as a garment that is moth eaten.
Here, I. Job enquires after his sins, and begs to have them discovered
to him. He looks up to God, and asks him what was the number of them
(How many are my iniquities?) and what were the particulars of them:
Make me to know my transgressions, v. 23. His friends were ready enough
to tell him how numerous and how heinous they were, ch. xxii. 5. "But,
Lord," says he, "let me know them from thee; for thy judgment is
according to truth, theirs is not." This may be taken either, 1. As a
passionate complaint of hard usage, that he was punished for his faults
and yet was not told what his faults were. Or, 2. As a prudent appeal
to God from the censures of his friends. He desired that all his sins
might be brought to light, as knowing they would then appear not so
many, nor so mighty, as his friends suspected him to be guilty of. Or,
3. As a pious request, to the same purport with that which Elihu
directed him to, ch. xxxiv. 32. That which I see not, teach thou me.
Note, A true penitent is willing to know the worst of himself; and we
should all desire to know what our transgressions are, that we may be
particular in the confession of them and on our guard against them for
the future.
II. He bitterly complains of God's withdrawings from him (v. 24):
Wherefore hidest thou thy face? This must be meant of something more
than his outward afflictions; for the loss of estate, children, health,
might well consist with God's love; when that was all, he blessed the
name of the Lord; but his soul was also sorely vexed, and that is it
which he here laments. 1. That the favours of the Almighty were
suspended. God hid his face as one strange to him, displeased with him,
shy and regardless of him. 2. That the terrors of the Almighty were
inflicted and impressed upon him. God held him for his enemy, shot his
arrows at him (ch. vi. 4), and set him as a mark, ch. vii. 20. Note,
The Holy Ghost sometimes denies his favours and discovers his terrors
to the best and dearest of his saints and servants in this world. This
case occurs, not only in the production, but sometimes in the progress
of the divine life. Evidences for heaven are eclipsed, sensible
communications interrupted, dread of divine wrath impressed, and the
returns of comfort, for the present, despaired of, Ps. lxxvii. 7-9;
lxxxviii. 7, 15, 16. These are grievous burdens to a gracious soul,
that values God's loving-kindness as better than life, Prov. xviii. 14.
A wounded spirit who can bear? Job, by asking here, Why hidest thou thy
face? teaches us that, when at any time we are under the sense of God's
withdrawings, we are concerned to enquire into the reason of them--what
is the sin for which he corrects us and what the good he designs us.
Job's sufferings were typical of the sufferings of Christ, from whom
not only men hid their faces (Isa. liii. 3), but God hid his, witness
the darkness which surrounded him on the cross when he cried out, My
God, my God, why hast thou forsaken me? If this were done to these
green trees, what shall be done to the dry? They will for ever be
forsaken.
III. He humbly pleads with God his own utter inability to stand before
him (v. 25): "Wilt thou break a leaf, pursue the dry stubble? Lord, is
it for thy honour to trample upon one that is down already, or to crush
one that neither has nor pretends to any power to resist thee?" Note,
We ought to have such an apprehension of the goodness and compassion of
God as to believe that he will not break the bruised reed, Matt. xii.
20.
IV. He sadly complains of God's severe dealings with him. He owns it
was for his sins that God thus contended with him, but thinks it hard,
1. That his former sins, long since committed, should now be remembered
against him, and he should he reckoned with for the old scores (v. 26):
Thou writest bitter things against me. Afflictions are bitter things.
Writing them denotes deliberation and determination, written as a
warrant for execution; it denotes also the continuance of his
affliction, for that which is written remains, and, "Herein thou makest
me to possess the iniquities of my youth," that is, "thou punishest me
for them, and thereby puttest me in mind of them, and obligest me to
renew my repentance for them." Note, (1.) God sometimes writes very
bitter things against the best and dearest of his saints and servants,
both in outward afflictions and inward disquiet; trouble in body and
trouble in mind, that he may humble them, and prove them, and do them
good in their latter end. (2.) That the sins of youth are often the
smart of age both in respect of sorrow within (Jer. xxxi. 18, 19) and
suffering without, ch. xx. 11. Time does not wear out the guilt of sin.
(3.) That when God writes bitter things against us his design therein
is to make us possess our iniquities, to bring forgotten sins to mind,
and so to bring us to remorse for them as to break us off from them.
This is all the fruit, to take away our sin.
2. That his present mistakes and miscarriages should be so strictly
taken notice of, and so severely animadverted upon (v. 27): "Thou
puttest my feet also in the stocks, not only to afflict me and expose
me to shame, not only to keep me from escaping the strokes of thy
wrath, but that thou mayest critically remark all my motions and look
narrowly to all my paths, to correct me for every false step, nay, for
but a look awry or a word misapplied; nay, thou settest a print upon
the heels of my feet, scorest down every thing I do amiss, to reckon
for it; or no sooner have I trodden wrong, though ever so little, than
immediately I smart for it; the punishment treads upon the very heels
of the sin. Guilt, both of the oldest and of the freshest date, is put
together to make up the cause of my calamity." Now, (1.) It was not
true that God did thus seek advantages against him. He is not thus
extreme to mark what we do amiss; if he were, there were no abiding for
us, Ps. cxxx. 3. But he is so far from this that he deals not with us
according to the desert, no, not of our manifest sins, which are not
found by secret search, Jer. ii.34. This therefore was the language of
Job's melancholy; his sober thoughts never represented God thus as a
hard Master. (2.) But we should keep such a strict and jealous eye as
this upon ourselves and our own steps, both for the discovery of sin
past and the prevention of it for the future. It is good for us all to
ponder the path of our feet.
V. He finds himself wasting away apace under the heavy hand of God, v.
28. He (that is, man) as a rotten thing, the principle of whose
putrefaction is in itself, consumes, even like a moth-eaten garment,
which becomes continually worse and worse. Or, He (that is, God) like
rottenness, and like a moth, consumes me. Compare this with Hos. v. 12,
I will be unto Ephraim as a moth, and to the house of Judah as
rottenness; and see Ps. xxxix. 11. Note, Man, at the best, wears fast;
but, under God's rebukes especially, he is soon gone. While there is so
little soundness in the soul, no marvel there is so little soundness in
the flesh, Ps. xxxviii. 3.
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J O B
CHAP. XIV.
Job had turned from speaking to his friends, finding it to no purpose
to reason with them, and here he goes on to speak to God and himself.
He had reminded his friends of their frailty and mortality (ch. xiii.
12); here he reminds himself of his own, and pleads it with God for
some mitigation of his miseries. We have here an account, I. Of man's
life, that it is, 1. Short, ver. 1. 2. Sorrowful, ver. 1. 3. Sinful,
ver. 4. 4. Stinted, ver. 5, 14. II. Of man's death, that it puts a
final period to our present life, to which we shall not again return
(ver. 7-12), that it hides us from the calamities of life (ver. 13),
destroys the hopes of life (ver. 18, 19), sends us away from the
business of life (ver. 20), and keeps us in the dark concerning our
relations in this life, how much soever we have formerly been in care
about them ver. 21, 22. III. The use Job makes of all this. 1. He
pleads it with God, who, he thought, was too strict and severe with him
(ver. 16, 17), begging that, in consideration of his frailty, he would
not contend with him (ver. 3), but grant him some respite, ver. 6. 2.
He engages himself to prepare for death (ver. 14), and encourages
himself to hope that it would be comfortable to him, ver. 15. This
chapter is proper for funeral solemnities; and serious meditations on
it will help us both to get good by the death of others and to get
ready for our own.
Brevity and Frailty of Human Life. (b. c. 1520.)
1 Man that is born of a woman is of few days, and full of trouble. 2
He cometh forth like a flower, and is cut down: he fleeth also as a
shadow, and continueth not. 3 And dost thou open thine eyes upon such
an one, and bringest me into judgment with thee? 4 Who can bring a
clean thing out of an unclean? not one. 5 Seeing his days are
determined, the number of his months are with thee, thou hast appointed
his bounds that he cannot pass; 6 Turn from him, that he may rest,
till he shall accomplish, as a hireling, his day.
We are here led to think,
I. Of the original of human life. God is indeed its great original, for
he breathed into man the breath of life and in him we live; but we date
it from our birth, and thence we must date both its frailty and its
pollution. 1. Its frailty: Man, that is born of a woman, is therefore
of few days, v. 1. This may refer to the first woman, who was called
Eve, because she was the mother of all living. Of her, who being
deceived by the tempter was first in the transgression, we are all
born, and consequently derive from her that sin and corruption which
both shorten our days and sadden them. Or it may refer to every man's
immediate mother. The woman is the weaker vessel, and we know that
partus sequitur ventrem--the child takes after the mother. Let not the
strong man therefore glory in his strength, or in the strength of his
father, but remember that he is born of a woman, and that, when God
pleases, the mighty men become as women, Jer. li. 30. 2. Its pollution
(v. 4): Who can bring a clean thing out of an unclean? If man be born
of a woman that is a sinner, how can it be otherwise than that he
should be a sinner? See ch. xxv. 4. How can he be clean that is born of
a woman? Clean children cannot come from unclean parents any more than
pure streams from an impure spring or grapes from thorns. Our habitual
corruption is derived with our nature from our parents, and is
therefore bred in the bone. Our blood is not only attainted by a legal
conviction, but tainted with an hereditary disease. Our Lord Jesus,
being made sin for us, is said to be made of a woman, Gal. iv. 4.
II. Of the nature of human life: it is a flower, it is a shadow, v. 2.
The flower is fading, and all its beauty soon withers and is gone. The
shadow is fleeting, and its very being will soon be lost and drowned in
the shadows of the night. Of neither do we make any account; in neither
do we put any confidence.
III. Of the shortness and uncertainty of human life: Man is of few
days. Life is here computed, not by months or years, but by days, for
we cannot be sure of any day but that it may be our last. These days
are few, fewer than we think of, few at the most, in comparison with
the days of the first patriarchs, much more in comparison with the days
of eternity, but much fewer to most, who come short of what we call the
age of man. Man sometimes no sooner comes forth than he is cut
down--comes forth out of the womb than he dies in the cradle--comes
forth into the world and enters into the business of it than he is
hurried away as soon as he has laid his hand to the plough. If not cut
down immediately, yet he flees as a shadow, and never continues in one
stay, in one shape, but the fashion of it passes away; so does this
world, and our life in it, 1 Cor. vii. 31.
IV. Of the calamitous state of human life. Man, as he is short-lived,
so he is sad-lived. Though he had but a few days to spend here, yet, if
he might rejoice in those few, it were well (a short life and a merry
one is the boast of some); but it is not so. During these few days he
is full of trouble, not only troubled, but full of trouble, either
toiling or fretting, grieving or fearing. No day passes without some
vexation, some hurry, some disorder or other. Those that are fond of
the world shall have enough of it. He is satur tremore--full of
commotion. The fewness of his days creates him a continual trouble and
uneasiness in expectation of the period of them, and he always hangs in
doubt of his life. Yet, since man's days are so full of trouble, it is
well that they are few, that the soul's imprisonment in the body, and
banishment from the Lord, are not perpetual, are not long. When we come
to heaven our days will be many, and perfectly free from trouble, and
in the mean time faith, hope, and love, balance the present grievances.
V. Of the sinfulness of human life, arising from the sinfulness of the
human nature. So some understand that question (v. 4), Who can bring a
clean thing out of an unclean?--a clean performance from an unclean
principle? Note, Actual transgressions are the natural product of
habitual corruption, which is therefore called original sin, because it
is the original of all our sins. This holy Job here laments, as all
that are sanctified do, running up the streams to the fountain (Ps. li.
5); and some think he intends it as a plea with God for compassion:
"Lord, be not extreme to mark my sins of human frailty and infirmity,
for thou knowest my weakness. O remember that I am flesh!" The Chaldee
paraphrase has an observable reading of this verse: Who can make a man
clean that is polluted with sin? Cannot one? that is, God. Or who but
God, who is one, and will spare him? God, by his almighty grace, can
change the skin of the Ethiopian, the skin of Job, though clothed with
worms.
VI. Of the settled period of human life, v. 5.
1. Three things we are here assured of:-- (1.) That our life will come
to an end; our days upon earth are not numberless, are not endless, no,
they are numbered, and will soon be finished, Dan. v. 26. (2.) That it
is determined, in the counsel and decree of God, how long we shall live
and when we shall die. The number of our months is with God, at the
disposal of his power, which cannot be controlled, and under the view
of his omniscience, which cannot be deceived. It is certain that God's
providence has the ordering of the period of our lives; our times are
in his hand. The powers of nature depend upon him, and act under him.
In him we live and move. Diseases are his servants; he kills and makes
alive. Nothing comes to pass by chance, no, not the execution done by a
bow drawn at a venture. It is therefore certain that God's prescience
has determined it before; for known unto God are all his works.
Whatever he does he determined, yet with a regard partly to the settled
course of nature (the end and the means are determined together) and to
the settled rules of moral government, punishing evil and rewarding
good in this life. We are no more governed by the Stoic's blind fate
than by the Epicurean's blind fortune. (3.) That the bounds God has
fixed we cannot pass; for his counsels are unalterable, his foresight
being infallible.
2. These considerations Job here urges as reasons, (1.) Why God should
not be so strict in taking cognizance of him and of his slips and
failings (v. 3): "Since I have such a corrupt nature within, and am
liable to so much trouble, which is a constant temptation from without,
dost thou open thy eyes and fasten them upon such a one, extremely to
mark what I do amiss? ch. xiii. 27. And dost thou bring me, such a
worthless worm as I am, into judgment with thee who art so quick
sighted to discover the least failing, so holy to hate it, so just to
condemn it, and so mighty to punish it?" The consideration of our own
inability to contend with God, of our own sinfulness and weakness,
should engage us to pray, Lord, enter not into judgment with thy
servant. (2.) Why he should not be so severe in his dealings with him:
"Lord, I have but a little time to live. I must certainly and shortly
go hence, and the few days I have to spend here are, at the best, full
of trouble. O let me have a little respite! v. 6. Turn from afflicting
a poor creature thus, and let him rest awhile; allow him some breathing
time, until he shall accomplish as a hireling his day. It is appointed
to me once to die; let that one day suffice me, and let me not thus be
continually dying, dying a thousand deaths. Let it suffice that my
life, at best, is as the day of a hireling, a day of toil and labour. I
am content to accomplish that, and will make the best of the common
hardships of human life, the burden and heat of the day; but let me not
feel those uncommon tortures, let not my life be as the day of a
malefactor, all execution-day." Thus may we find some relief under
great troubles by recommending ourselves to the compassion of that God
who knows our frame and will consider it, and our being out of frame
too.
Death Anticipated. (b. c. 1520.)
7 For there is hope of a tree, if it be cut down, that it will sprout
again, and that the tender branch thereof will not cease. 8 Though
the root thereof wax old in the earth, and the stock thereof die in the
ground; 9 Yet through the scent of water it will bud, and bring forth
boughs like a plant. 10 But man dieth, and wasteth away: yea, man
giveth up the ghost, and where is he? 11 As the waters fail from the
sea, and the flood decayeth and drieth up: 12 So man lieth down, and
riseth not: till the heavens be no more, they shall not awake, nor be
raised out of their sleep. 13 O that thou wouldest hide me in the
grave, that thou wouldest keep me secret, until thy wrath be past, that
thou wouldest appoint me a set time, and remember me! 14 If a man
die, shall he live again? all the days of my appointed time will I
wait, till my change come. 15 Thou shalt call, and I will answer
thee: thou wilt have a desire to the work of thine hands.
We have seen what Job has to say concerning life; let us now see what
he has to say concerning death, which his thoughts were very much
conversant with, now that he was sick and sore. It is not unseasonable,
when we are in health, to think of dying; but it is an inexcusable
incogitancy if, when we are already taken into the custody of death's
messengers, we look upon it as a thing at a distance. Job had already
shown that death will come, and that its hour is already fixed. Now
here he shows,
I. That death is a removal for ever out of this world. This he had
spoken of before (ch. vii. 9, 10), and now he mentions it again; for,
though it be a truth that needs not be proved, yet it needs to be much
considered, that it may be duly improved.
1. A man cut down by death will not revive again, as a tree cut down
will. What hope there is of a tree he shows very elegantly, v. 7-9. If
the body of the tree be cut down, and only the stem or stump left in
the ground, though it seem dead and dry, yet it will shoot out young
boughs again, as if it were but newly planted. The moisture of the
earth and the rain of heaven are, as it were, scented and perceived by
the stump of a tree, and they have an influence upon it to revive it;
but the dead body of a man would not perceive them, nor be in the least
affected by them. In Nebuchadnezzar's dream, when his being deprived of
the use of his reason was signified by the cutting down of a tree, his
return to it again was signified by the leaving of the stump in the
earth with a band of iron and brass to be wet with the dew of heaven,
Dan. iv. 15. But man has no such prospect of a return to life. The
vegetable life is a cheap and easy thing: the scent of water will
recover it. The animal life, in some insects and fowls, is so: the heat
of the sun retrieves it. But the rational soul, when once retired, is
too great, too noble, a thing to be recalled by any of the powers of
nature; it is out of the reach of sun or rain, and cannot be restored
but by the immediate operations of Omnipotence itself; for (v. 10) man
dieth and wasteth, away, yea, man giveth up the ghost, and where is he?
Two words are here used for man:--Geber, a mighty man, though mighty,
dies; Adam, a man of the earth, because earthy, gives up the ghost.
Note, Man is a dying creature. He is here described by what occurs,
(1.) Before death: he wastes away; he is continually wasting, dying
daily, spending upon the quick stock of life. Sickness and old age are
wasting things to the flesh, the strength, the beauty. (2.) In death:
he gives up the ghost; the soul leaves the body, and returns to God who
gave it, the Father of spirits. (3.) After death: Where is he? He is
not where he was; his place knows him no more; but is he nowhere? So
some read it. Yes, he is somewhere; and it is a very awful
consideration to think where those are that have given up the ghost,
and where we shall be when we give it up. It has gone to the world of
spirits, gone into eternity, gone to return no more to this world.
2. A man laid down in the grave will not rise up again, v. 11, 12.
Every night we lie down to sleep, and in the morning we awake and rise
again; but at death we must lie down in the grave, not to awake or rise
again to such a world, such a state, as we are now in, never to awake
or arise until the heavens, the faithful measures of time, shall be no
more, and consequently time itself shall come to an end and be
swallowed up in eternity; so that the life of man may fitly be compared
to the waters of a land-flood, which spread far and make a great show,
but they are shallow, and when they are cut off from the sea or river,
the swelling and overflowing of which was the cause of them, they soon
decay and dry up, and their place knows them no more. The waters of
life are soon exhaled and disappear. The body, like some of those
waters, sinks and soaks into the earth, and is buried there; the soul,
like others of them, is drawn upwards, to mingle with the waters above
the firmament. The learned Sir Richard Blackmore makes this also to be
a dissimilitude. If the waters decay and be dried up in the summer, yet
they will return again in the winter; but it is not so with the life of
man. Take part of his paraphrase in his own words:--
A flowing river, or a standing lake,
May their dry banks and naked shores forsake;
Their waters may exhale and upward move,
Their channel leave to roll in clouds above;
But the returning water will restore
What in the summer they had lost before:
But if, O man! thy vital streams desert
Their purple channels and defraud the heart,
With fresh recruits they ne'er will be supplied,
Nor feel their leaping life's returning tide.
II. That yet there will be a return of man to life again in another
world, at the end of time, when the heavens are no more. Then they
shall awake and be raised out of their sleep. The resurrection of the
dead was doubtless an article of Job's creed, as appears, ch. xix. 26,
and to that, it should seem, he has an eye here, where, in the belief
of that, we have three things:--
1. A humble petition for a hiding-place in the grave, v. 13. It was not
only a passionate weariness of this life that he wished to die, but in
a pious assurance of a better life, to which at length he should arise.
O that thou wouldst hide me in the grave! The grave is not only a
resting-place, but a hiding-place, to the people of God. God has the
key of the grave, to let in now and to let out at the resurrection. He
hides men in the grave, as we hide our treasure in a place of secresy
and safety; and he who hides will find, and nothing shall be lost. "O
that thou wouldst hide me, not only from the storms and troubles of
this life, but for the bliss and glory of a better life! Let me lie in
the grave, reserved for immortality, in secret from all the world, but
not from thee, not from those eyes which saw my substance when first
curiously wrought in the lowest parts of the earth," Ps. cxxxix. 15,
16. There let me lie, (1.) Until thy wrath be past. As long as the
bodies of the saints lie in the grave, so long there are some remains
of that wrath which they were by nature children of, so long they are
under some of the effects of sin; but, when the body is raised, it is
wholly past--death, the last enemy, will then be totally destroyed.
(2.) Until the set time comes for my being remembered, as Noah was
remembered in the ark (Gen. viii. 1), where God not only hid him from
the destruction of the old world, but reserved him for the reparation
of a new world. The bodies of the saints shall not be forgotten in the
grave. There is a time appointed, a time set, for their being enquired
after. We cannot be sure that we shall look through the darkness of our
present troubles and see good days after them in this world; but, if we
can but get well to the grave, we may with an eye of faith look through
the darkness of that, as Job here, and see better days on the other
side of it, in a better world.
2. A holy resolution patiently to attend the will of God both in his
death and his resurrection (v. 14): If a man die, shall he live again?
All the days of my appointed time will I wait until my change come.
Job's friends proving miserable comforters, he set himself to be the
more his own comforter. His case was now bad, but he pleases himself
with the expectation of a change. I think it cannot be meant of his
return to a prosperous condition in this world. His friends indeed
flattered him with the hopes of that, but he himself all along
despaired of it. Comforts founded upon uncertainties at best must needs
be uncertain comforts; and therefore, no doubt, it is something more
sure than that which he here bears up himself with the expectation of.
The change he waits for must therefore be understood either, (1.) Of
the change of the resurrection, when the vile body shall be changed
(Phil. iii. 21), and a great and glorious change it will be; and then
that question, If a man die, shall he live again? must be taken by way
of admiration. "Strange! Shall these dry bones live! If so, all the
time appointed for the continuance of the separation between soul and
body my separate soul shall wait until that change comes, when it shall
be united again to the body, and my flesh also shall rest in hope." Ps.
xvi. 9. Or, (2.) Of the change at death. "If a man die, shall he live
again? No, not such a life as he now lives; and therefore I will
patiently wait until that change comes which will put a period to my
calamities, and not impatiently wish for the anticipation of it, as I
have done." Observe here, [1.] That it is a serious thing to die; it is
a work by itself. It is a change; there is a visible change in the
body, its appearance altered, its actions brought to an end, but a
greater change with the soul, which quits the body, and removes to the
world of spirits, finishes its state of probation and enters upon that
of retribution. This change will come, and it will be a final change,
not like the transmutations of the elements, which return to their
former state. No, we must die, not thus to live again. It is but once
to die, and that had need be well done that is to be done but once. An
error here is fatal, conclusive, and not again to be rectified. [2.]
That therefore it is the duty of every one of us to wait for that
change, and to continue waiting all the days of our appointed time. The
time of life is an appointed time; that time is to be reckoned by days;
and those days are to be spent in waiting for our change. That is,
First, We must expect that it will come, and think much of it.
Secondly, We must desire that it would come, as those that long to be
with Christ. Thirdly, We must be willing to tarry until it does come,
as those that believe God's time to be the best. Fourthly, We must give
diligence to get ready against it comes, that it may be a blessed
change to us.
3. A joyful expectation of bliss and satisfaction in this (v. 15): Then
thou shalt call, and I will answer thee. Now, he was under such a cloud
that he could not, he durst not, answer (ch. ix. 15, 35; xiii. 22); but
he comforted himself with this, that there would come a time when God
would call and he should answer. Then, that is, (1.) At the
resurrection, "Thou shalt call me out of the grave, by the voice of the
archangel, and I will answer and come at the call." The body is the
work of God's hands, and he will have a desire to that, having prepared
a glory for it. Or, (2.) At death: "Thou shalt call my body to the
grave, and my soul to thyself, and I will answer, Ready, Lord,
ready--Coming, coming; here I am." Gracious souls can cheerfully answer
death's summons, and appear to his writ. Their spirits are not forcibly
required from them (as Luke xii. 20), but willingly resigned by them,
and the earthly tabernacle not violently pulled down, but voluntarily
laid down, with this assurance, "Thou wilt have a desire to the work of
thy hands. Thou hast mercy in store for me, not only as made by thy
providence, but new-made by thy grace;" otherwise he that made them
will not save them. Note, Grace in the soul is the work of God's own
hands, and therefore he will not forsake it in this world (Ps.
cxxxviii. 8), but will have a desire to it, to perfect it in the other,
and to crown it with endless glory.
Complainings of Job. (b. c. 1520.)
16 For now thou numberest my steps: dost thou not watch over my sin?
17 My transgression is sealed up in a bag, and thou sewest up mine
iniquity. 18 And surely the mountain falling cometh to nought, and
the rock is removed out of his place. 19 The waters wear the stones:
thou washest away the things which grow out of the dust of the earth;
and thou destroyest the hope of man. 20 Thou prevailest for ever
against him, and he passeth: thou changest his countenance, and sendest
him away. 21 His sons come to honour, and he knoweth it not; and they
are brought low, but he perceiveth it not of them. 22 But his flesh
upon him shall have pain, and his soul within him shall mourn.
Job here returns to his complaints; and, though he is not without hope
of future bliss, he finds it very hard to get over his present
grievances.
I. He complains of the particular hardships he apprehended himself
under from the strictness of God's justice, v. 16, 17. Therefore he
longed to go hence to that world where God's wrath will be past,
because now he was under the continual tokens of it, as a child, under
the severe discipline of the rod, longs to be of age. "When shall my
change come? For now thou seemest to me to number my steps, and watch
over my sin, and seal it up in a bag, as bills of indictment are kept
safely, to be produced against the prisoner." See Deut. xxxii. 34.
"Thou takest all advantages against me; old scores are called over,
every infirmity is animadverted upon, and no sooner is a false step
taken than I am beaten for it." Now, 1. Job does right to the divine
justice in owning that he smarted for his sins and transgressions, that
he had done enough to deserve all that was laid upon him; for there was
sin in all his steps, and he was guilty of transgression enough to
bring all this ruin upon him, if it were strictly enquired into: he is
far from saying that he perishes being innocent. But, 2. He does wrong
to the divine goodness in suggesting that God was extreme to mark what
he did amiss, and made the worst of every thing. He spoke to this
purport, ch. xiii. 27. It was unadvisedly said, and therefore we will
not dwell too much upon it. God does indeed see all our sins; he sees
sin in his own people; but he is not severe in reckoning with us, nor
is the law ever stretched against us, but we are punished less than our
iniquities deserve. God does indeed seal and sew up, against the day of
wrath, the transgression of the impenitent, but the sins of his people
he blots out as a cloud.
II. He complains of the wasting condition of mankind in general. We
live in a dying world. Who knows the power of God's anger, by which we
are consumed and troubled, and in which all our days are passed away?
See Ps. xc. 7-9, 11. And who can bear up against his rebukes? Ps.
xxxix. 11.
1. We see the decays of the earth itself. (1.) Of the strongest parts
of it, v. 18. Nothing will last always, for we see even mountains
moulder and come to nought; they wither and fall as a leaf; rocks wax
old and pass away by the continual beating of the sea against them. The
waters wear the stones with constant dropping, non vi, sed sæpe
cadendo--not by the violence, but by the constancy with which they
fall. On this earth every thing is the worse for the wearing. Tempus
edax rerum--Time devours all things. It is not so with the heavenly
bodies. (2.) Of the natural products of it. The things which grow out
of the earth, and seem to be firmly rooted in it, are sometimes by an
excess of rain washed away, v. 19. Some think he pleads this for
relief: "Lord, my patience will not hold out always; even rocks and
mountains will fail at last; therefore cease the controversy."
2. No marvel then if we see the decays of man upon the earth, for he is
of the earth, earthy. Job begins to think his case is not singular, and
therefore he ought to reconcile himself to the common lot. We perceive
by many instances, (1.) How vain it is to expect much from the
enjoyments of life: "Thou destroyest the hope of man," that is,
"puttest an end to all the projects he had framed and all the prospects
of satisfaction he had flattered himself with." Death will be the
destruction of all those hopes which are built upon worldly confidences
and confined to worldly comforts. Hope in Christ, and hope in heaven,
death will consummate and not destroy. (2.) How vain it is to struggle
against the assaults of death (v. 20): Thou prevailest for ever against
him. Note, Man is an unequal match for God. Whom God contends with he
will certainly prevail against, prevail for ever against so that they
shall never be able to make head again. Note further, The stroke of
death is irresistible; it is to no purpose to dispute its summons. God
prevails against man and he passes away, and lo he is not. Look upon a
dying man, and see, [1.] How his looks are altered: Thou changest his
countenance, and this in two ways:--First, By the disease of his body.
When a man has been a few days sick what a change is there in his
countenance! How much more when he has been a few minutes dead! The
countenance which was majestic and awful becomes mean and
despicable--that was lovely and amiable becomes ghastly and frightful.
Bury my dead out of my sight. Where then is the admired beauty? Death
changes the countenance, and then sends us away out of this world,
gives us one dismission hence, never to return. Secondly, By the
discomposure of his mind. Note, The approach of death will make the
strongest and stoutest to change countenance; it will make the most
merry smiling countenance to look grave and serious, and the most bold
daring countenance to look pale and timorous. [2.] How little he is
concerned in the affairs of his family, which once lay so near his
heart. When he is in the hands of the harbingers of death, suppose
struck with a palsy or apoplexy, or delirious in a fever, or in
conflict with death, tell him then the most agreeable news, or the most
painful, concerning his children, it is all alike, he knows it not, he
perceives it not, v. 21. He is going to that world where he will be a
perfect stranger to all those things which here filled and affected
him. The consideration of this should moderate our cares concerning our
children and families. God will know what comes of them when we are
gone. To him therefore let us commit them, with him let us leave them,
and not burden ourselves with needless fruitless cares concerning them.
[3.] How dreadful the agonies of death are (v. 22): While his flesh is
upon him (so it may be read), that is, the body he is so loth to lay
down,: it shall have pain; and while his soul is within him, that is,
the spirit he is so loth to resign, it shall mourn. Note, Dying work is
hard work; dying pangs are, commonly, sore pangs. It is folly therefore
for men to defer their repentance to a death-bed, and to have that to
do which is the one thing needful when they are really unfit to do any
thing: but it is true wisdom by making our peace with God in Christ and
keeping a good conscience, to treasure up comforts which will support
and relieve us against the pains and sorrows of a dying hour.
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J O B
CHAP. XV.
Perhaps Job was so clear, and so well satisfied, in the goodness of his
own cause, that he thought, if he had not convinced, yet he had at
least silenced all his three friends; but, it seems he had not: in this
chapter they begin a second attack upon him, each of them charging him
afresh with as much vehemence as before. It is natural to us to be fond
of our own sentiments, and therefore to be firm to them, and with
difficulty to be brought to recede from them. Eliphaz here keeps close
to the principles upon which he had condemned Job, and, I. He reproves
him for justifying himself, and fathers on him many evil things which
are unfairly inferred thence, ver. 2-13. II. He persuades him to humble
himself before God and to take shame to himself, ver. 14-16. III. He
reads him a long lecture concerning the woeful estate of wicked people,
who harden their hearts against God and the judgments which are
prepared for them, ver. 17-35. A good use may be made both of his
reproofs (for they are plain) and of his doctrine (for it is sound),
though both the one and the other are misapplied to Job.
Second Address of Eliphaz. (b. c. 1520.)
1 Then answered Eliphaz the Temanite, and said, 2 Should a wise man
utter vain knowledge, and fill his belly with the east wind? 3 Should
he reason with unprofitable talk? or with speeches wherewith he can do
no good? 4 Yea, thou castest off fear, and restrainest prayer before
God. 5 For thy mouth uttereth thine iniquity, and thou choosest the
tongue of the crafty. 6 Thine own mouth condemneth thee, and not I:
yea, thine own lips testify against thee. 7 Art thou the first man
that was born? or wast thou made before the hills? 8 Hast thou heard
the secret of God? and dost thou restrain wisdom to thyself? 9 What
knowest thou, that we know not? what understandest thou, which is not
in us? 10 With us are both the grayheaded and very aged men, much
elder than thy father. 11 Are the consolations of God small with
thee? is there any secret thing with thee? 12 Why doth thine heart
carry thee away? and what do thy eyes wink at, 13 That thou turnest
thy spirit against God, and lettest such words go out of thy mouth?
14 What is man, that he should be clean? and he which is born of a
woman, that he should be righteous? 15 Behold, he putteth no trust in
his saints; yea, the heavens are not clean in his sight. 16 How much
more abominable and filthy is man, which drinketh iniquity like water?
Eliphaz here falls very foul upon Job, because he contradicted what he
and his colleagues had said, and did not acquiesce in it and applaud
it, as they expected. Proud people are apt thus to take it very much
amiss if they may not have leave to dictate and give law to all about
them, and to censure those as ignorant and obstinate, and all that is
naught, who cannot in every thing say as they say. Several great crimes
Eliphaz here charges Job with, only because he would not own himself a
hypocrite.
I. He charges him with folly and absurdity (v. 2, 3), that, whereas he
had been reputed a wise man, he had now quite forfeited his reputation;
any one would say that his wisdom had departed from him, he talked so
extravagantly and so little to the purpose. Bildad began thus (ch.
viii. 2), and Zophar, ch. xi. 2, 3. It is common for angry disputants
thus to represent one another's reasonings as impertinent and
ridiculous more than there is cause, forgetting the doom of him that
calls his brother Raca, and Thou fool. It is true, 1. That there is in
the world a great deal of vain knowledge, science falsely so called,
that is useless, and therefore worthless. 2. That this is the knowledge
that puffs up, with which men swell in a fond conceit of their own
accomplishments. 3. That, whatever vain knowledge a man may have in his
head, if he would be thought a wise man he must not utter it, but let
it die with himself as it deserves. 4. Unprofitable talk is evil talk.
We must give an account in the great day not only for wicked words, but
for idle words. Speeches therefore which do no good, which do no
service either to God or our neighbour, or no justice to ourselves,
which are no way to the use of edifying, were better unspoken. Those
words which are as wind, light and empty, especially which are as the
east wind, hurtful and pernicious, it will be pernicious to fill either
ourselves or others with, for they will pass very ill in the account.
5. Vain knowledge or unprofitable talk ought to be reproved and
checked, especially in a wise man, whom it worst becomes and who does
most hurt by the bad example of it.
II. He charges him with impiety and irreligion (v. 4): "Thou castest
off fear," that is, "the fear of God, and that regard to him which thou
shouldst have; and then thou restrainest prayer." See what religion is
summed up in, fearing God and praying to him, the former the most
needful principle, the latter the most needful practice. Where no fear
of God is no good is to be expected; and those who live without prayer
certainly live without God in the world. Those who restrain prayer do
thereby give evidence that they cast off fear. Surely those have no
reverence of God's majesty, no dread of his wrath, and are in no care
about their souls and eternity, who make no applications to God for his
grace. Those who are prayerless are fearless and graceless. When the
fear of God is cast off all sin is let in and a door opened to all
manner of profaneness. It is especially bad with those who have had
some fear of God, but have now cast it off--have been frequent in
prayer, but now restrain it. How have they fallen! How is their first
love lost! It denotes a kind of force put upon themselves. The fear of
God would cleave to them, but they throw it off; prayer would be
uttered, but they restrain it; and, in both, they baffle their
convictions. Those who either omit prayer or straiten and abridge
themselves in it, quenching the spirit of adoption and denying
themselves the liberty they might take in the duty, restrain prayer.
This is bad enough, but it is worse to restrain others from prayer, to
prohibit and discourage prayer, as Darius, Dan. vi. 7. Now,
1. Eliphaz charges this upon Job, either, (1.) As that which was his
own practice. He thought that Job talked of God with such liberty as if
he had been his equal, and that he charged him so vehemently with hard
usage of him, and challenged him so often to a fair trial, that he had
quite thrown off all religious regard to him. This charge was utterly
false, and yet wanted not some colour. We ought not only to take care
that we keep up prayer and the fear of God, but that we never drop any
unwary expressions which may give occasion to those who seek occasion
to question our sincerity and constancy in religion. Or, (2.) As that
which others would infer from the doctrine he maintained. "If this be
true" (thinks Eliphaz) "which Job says, that a man may be thus sorely
afflicted and yet be a good man, then farewell all religion, farewell
prayer and the fear of God. If all things come alike to all, and the
best men may have the worst treatment in this world, every one will be
ready to say, It is vain to serve God; and what profit is it to keep
his ordinances? Mal. iii. 14. Verily I have cleansed my hands in vain,
Ps. lxxiii. 13, 14. Who will be honest if the tabernacles of robbers
prosper? ch. xii. 6. If there be no forgiveness with God (ch. vii. 21),
who will fear him? Ps. cxxx. 4. If he laugh at the trial of the
innocent (ch. ix. 23), if he be so difficult of access (ch. ix. 32),
who will pray to him?" Note, It is a piece of injustice which even wise
and good men are too often guilty of, in the heat of disputation, to
charge upon their adversaries those consequences of their opinions
which are not fairly drawn from them and which really they abhor. This
is not doing as we would be done by.
2. Upon this strained innuendo Eliphaz grounds that high charge of
impiety (v. 5): Thy mouth utters thy iniquity--teaches it, so the word
is. "Thou teachest others to have the same hard thoughts of God and
religion that thou thyself hast." It is bad to break even the least of
the commandments, but worse to teach men so, Matt. v. 19. If we ever
thought evil, let us lay our hand upon our mouth to suppress the evil
thought (Prov. xxx. 32), and let us by no means utter it; that is
putting an imprimatur to it, publishing it with allowance, to the
dishonour of God and the damage of others. Observe, When men have cast
off fear and prayer their mouths utter iniquity. Those that cease to do
good soon learn to do evil. What can we expect but all manner of
iniquity from those that arm not themselves with the grace of God
against it? But thou choosest the tongue of the crafty, that is, "Thou
utterest thy iniquity with some show and pretence of piety, mixing some
good words with the bad, as tradesmen do with their wares to help them
off." The mouth of iniquity could not do so much mischief as it does
without the tongue of the crafty. The serpent beguiled Eve through his
subtlety. See Rom. xvi. 18. The tongue of the crafty speaks with design
and deliberation; and therefore those that use it may be said to choose
it, as that which will serve their purpose better than the tongue of
the upright: but it will be found, at last, that honesty is the best
policy. Eliphaz, in his first discourse, had proceeded against Job upon
mere surmise (ch. iv. 6, 7), but now he has got proof against him from
his own discourses (v. 6): Thy own mouth condemns thee, and not I. But
he should have considered that he and his fellows had provoked him to
say that which now they took advantage of; and that was not fair. Those
are most effectually condemned that are condemned by themselves, Tit.
iii. 11; Luke xix. 22. Many a man needs no more to sink him than for
his own tongue to fall upon him.
III. He charges him with intolerable arrogancy and self-conceitedness.
It was a just, and reasonable, and modest demand that Job had made (ch.
xii. 3), Allow that I have understanding as well as you; but see how
they seek occasion against him: that is misconstrued, as if he
pretended to be wiser than any man. Because he will not grant to them
the monopoly of wisdom, they will have it thought that he claims it to
himself, v. 7-9. As if he thought he had the advantage of all mankind,
1. In length of acquaintance with the world, which furnishes men with
so much the more experience: "Art thou the first man that was born;
and, consequently, senior to us, and better able to give the sense of
antiquity and the judgment of the first and earliest, the wisest and
purest, ages? Art thou prior to Adam?" So it may be read. "Did not he
suffer for sin; and yet wilt not thou, who art so great a sufferer, own
thyself a sinner? Wast thou made before the hills, as Wisdom herself
was? Prov. viii. 23, &c. Must God's counsels, which are as the great
mountains (Ps. xxxvi. 6), and immovable as the everlasting hills, be
subject to thy notions and bow to them? Dost thou know more of the
world than any of us do? No, thou art but of yesterday even as we are,"
ch. viii. 9. Or, 2. In intimacy of acquaintance with God (v. 8): "Hast
thou heard the secret of God? Dost thou pretend to be of the
cabinet-council of heaven, that thou canst give better reasons than
others can for God's proceedings?" There are secret things of God,
which belong not to us, and which therefore we must not pretend to
account for. Those are daringly presumptuous who do. He also represents
him, (1.) As assuming to himself such knowledge as none else had: "Dost
thou restrain wisdom to thyself, as if none were wise besides?" Job had
said (ch. xiii. 2), What you know, the same do I know also; and now
they return upon him, according to the usage of eager disputants, who
think they have a privilege to commend themselves: What knowest thou
that we know not? How natural are such replies as these in the heat of
argument! But how simple do they look afterwards, upon the review! (2.)
As opposing the stream of antiquity, a venerable name, under the shade
of which all contending parties strive to shelter themselves: "With us
are the gray-headed and very aged men, v. 10. We have the fathers on
our side; all the ancient doctors of the church are of our opinion." A
thing soon said, but not so soon proved; and, when proved, truth is not
so soon discovered and proved by it as most people imagine. David
preferred right scripture-knowledge before that of antiquity (Ps. cxix.
100): I understand more than the ancients, because I keep thy precepts.
Or perhaps one or more, if not all three, of these friends of Job, were
older than he (ch. xxxii. 6), and therefore they thought he was bound
to acknowledge them to be in the right. This also serves contenders to
make a noise with to very little purpose. If they are older than their
adversaries, and can say they knew such a thing before their opponents
were born, this will not serve to justify them in being arrogant and
overbearing; for the oldest are not always the wisest, ch. xxxii. 9.
IV. He charges him with a contempt of the counsels and comforts that
were given him by his friends (v. 11): Are the consolations of God
small with thee? 1. Eliphaz takes it ill that Job did not value the
comforts which he and his friends administered to him more than it
seems he did, and did not welcome every word they said as true and
important. It is true they had said some very good things, but, in
their application to Job, they were miserable comforters. Note, We are
apt to think that great and considerable which we ourselves say, when
others perhaps with good reason think it small and trifling. Paul found
that those who seemed to be somewhat, yet, in conference, added nothing
to him, Gal. ii. 6. 2. He represents this as a slight put upon divine
consolations in general, as if they were of small account with him,
whereas really they were not. If he had not highly valued them, he
could not have borne up as he did under his sufferings. Note, (1.) The
consolations of God are not in themselves small. Divine comforts are
great things, that is, the comfort which is from God, especially the
comfort which is in God. (2.) The consolations of God not being small
in themselves, it is very lamentable if they be small with us. It is a
great affront to God, and an evidence of a degenerate depraved mind, to
disesteem and undervalue spiritual delights and despise the pleasant
land. "What!" (says Eliphaz) "is there any secret thing with thee? Hast
thou some cordial to support thyself with, that is a proprium, an
arcanum, that nobody else can pretend to, or knows any thing of?" Or,
"Is there some secret sin harboured and indulged in thy bosom, which
hinders the operation of divine comforts?" None disesteem divine
comforts but those that secretly affect the world and the flesh.
V. He charges him with opposition to God himself and to religion (v.
12, 13): "Why doth thy heart carry thee away into such indecent
irreligious expressions?" Note, Every man is tempted when he is drawn
away of his own lust, Jam. i. 14. If we fly off from God and our duty,
or fly out into anything amiss, it is our own heart that carries us
away. If thou scornest, thou alone shalt bear it. There is a violence,
an ungovernable impetus, in the turnings of the soul; the corrupt heart
carries men away, as it were, by force, against their convictions.
"What is it that thy eyes wink at? Why so careless and mindless of what
is said to thee, hearing it as if thou wert half asleep? Why so
scornful, disdaining what we say, as if it were below thee to take
notice of it? What have we said that deserves to be thus slighted--nay,
that thou turnest thy spirit against God?" It was bad that his heart
was carried away from God, but much worse that it was turned against
God. But those that forsake God will soon break out in open enmity to
him. But how did this appear? Why, "Thou lettest such words go out of
thy mouth, reflecting on God, and his justice and goodness." It is the
character of the wicked that they set their mouth against the heavens
(Ps. lxxiii. 9), which is a certain indication that the spirit is
turned against God. He thought Job's spirit was soured against God, and
so turned from what it had been, and exasperated at his dealings with
him. Eliphaz wanted candour and charity, else he would not have put
such a harsh construction upon the speeches of one that had such a
settled reputation for piety and was now in temptation. This was, in
effect, to give the cause on Satan's side, and to own that Job had done
as Satan said he would, had cursed God to his face.
VI. He charges him with justifying himself to such a degree as even to
deny his share in the common corruption and pollution of the human
nature (v. 14): What is man, that he should be clean? that is, that he
should pretend to be so, or that any should expect to find him so. What
is he that is born of a woman, a sinful woman, that he should be
righteous? Note, 1. Righteousness is cleanness; it makes us acceptable
to God and easy to ourselves, Ps. xviii. 24. 2. Man, in his fallen
state, cannot pretend to be clean and righteous before God, either to
acquit himself to God's justice or recommend himself to his favour. 3.
He is to be adjudged unclean and unrighteous because born of a woman,
from whom he derives a corrupt nature, which is both his guilt and his
pollution. With these plain truths Eliphaz thinks to convince Job,
whereas he had just now said the same (ch. xiv. 4): Who can bring a
clean thing out of an unclean? But does it therefore follow that Job is
a hypocrite, and a wicked man, which is all that he denied? By no
means. Though man, as born of a woman, is not clean, yet, as born again
of the Spirit, he is clean. 4. Further to evince this he here shows,
(1.) That the brightest creatures are imperfect and impure before God,
v. 15. God places no confidence in saints and angels; he employs both,
but trusts neither with his service, without giving them fresh supplies
of strength and wisdom for it, as knowing they are not sufficient of
themselves, neither more nor better than his grace makes them. He takes
no complacency in the heavens themselves. How pure soever they seem to
us, in his eye they have many a speck and many a flaw: The heavens are
not clean in his sight. If the stars (says Mr. Caryl) have no light in
the sight of the sun, what light has the sun in the sight of God! See
Isa. xxiv. 23. (2.) That man is much more so (v. 16): How much more
abominable and filthy is man! If saints are not to be trusted, much
less sinners. If the heavens are not pure, which are as God made them,
much less man, who is degenerated. Nay, he is abominable and filthy in
the sight of God, and if ever he repent he is so in his own sight, and
therefore he abhors himself. Sin is an odious thing, it makes men
hateful. The body of sin is so, and is therefore called a dead body, a
loathsome thing. Is it not a filthy thing, and enough to make any one
sick, to see a man eating swine's food or drinking some nauseous and
offensive stuff? Such is the filthiness of man that he drinks iniquity
(that abominable thing which the Lord hates) as greedily, and with as
much pleasure, as a man drinks water when he is thirsty. It is his
constant drink; it is natural to sinners to commit iniquity. It
gratifies, but does not satisfy, the appetites of the old man. It is
like water to a man in a dropsy. The more men sin the more they would
sin.
17 I will show thee, hear me; and that which I have seen I will
declare; 18 Which wise men have told from their fathers, and have not
hid it: 19 Unto whom alone the earth was given, and no stranger
passed among them. 20 The wicked man travaileth with pain all his
days, and the number of years is hidden to the oppressor. 21 A
dreadful sound is in his ears: in prosperity the destroyer shall come
upon him. 22 He believeth not that he shall return out of darkness,
and he is waited for of the sword. 23 He wandereth abroad for bread,
saying, Where is it? he knoweth that the day of darkness is ready at
his hand. 24 Trouble and anguish shall make him afraid; they shall
prevail against him, as a king ready to the battle. 25 For he
stretcheth out his hand against God, and strengtheneth himself against
the Almighty. 26 He runneth upon him, even on his neck, upon the
thick bosses of his bucklers: 27 Because he covereth his face with
his fatness, and maketh collops of fat on his flanks. 28 And he
dwelleth in desolate cities, and in houses which no man inhabiteth,
which are ready to become heaps. 29 He shall not be rich, neither
shall his substance continue, neither shall he prolong the perfection
thereof upon the earth. 30 He shall not depart out of darkness; the
flame shall dry up his branches, and by the breath of his mouth shall
he go away. 31 Let not him that is deceived trust in vanity: for
vanity shall be his recompence. 32 It shall be accomplished before
his time, and his branch shall not be green. 33 He shall shake off
his unripe grape as the vine, and shall cast off his flower as the
olive. 34 For the congregation of hypocrites shall be desolate, and
fire shall consume the tabernacles of bribery. 35 They conceive
mischief, and bring forth vanity, and their belly prepareth deceit.
Eliphaz, having reproved Job for his answers, here comes to maintain
his own thesis, upon which he built his censure of Job. His opinion is
that those who are wicked are certainly miserable, whence he would
infer that those who are miserable are certainly wicked, and that
therefore Job was so. Observe,
I. His solemn preface to this discourse, in which he bespeaks Job's
attention, which he had little reason to expect, he having given so
little heed to and put so little value upon what Job had said (v. 17):
"I will show thee that which is worth hearing, and not reason, as thou
dost, with unprofitable talk." Thus apt are men, when they condemn the
reasonings of others, to commend their own. He promises to teach him,
1. From his own experience and observation: "That which I have myself
seen, in divers instances, I will declare." It is of good use to take
notice of the providences of God concerning the children of men, from
which many a good lesson may be learned. What good observations we have
made, and have found benefit by ourselves, we should be ready to
communicate for the benefit of others; and we may speak boldly when we
declare what we have seen. 2. From the wisdom of the ancients (v. 18):
Which wise men have told from their fathers. Note, The wisdom and
learning of the moderns are very much derived from those of the
ancients. Good children will learn a good deal from their good parents;
and what we have learned from our ancestors we must transmit to our
posterity and not hide from the generations to come. See Ps. lxxviii.
3-6. If the thread of the knowledge of many ages be cut off by the
carelessness of one, and nothing be done to preserve it pure and
entire, all that succeed fare the worse. The authorities Eliphaz
vouched were authorities indeed, men of rank and figure (v. 19), unto
whom alone the earth was given, and therefore you may suppose them
favourites of Heaven and best capable of making observations concerning
the affairs of this earth. The dictates of wisdom come with advantage
from those who are in places of dignity and power, as Solomon; yet
there is a wisdom which none of the princes of this world knew, 1 Cor.
ii. 7, 8.
II. The discourse itself. He here aims to show,
1. That those who are wise and good do ordinarily prosper in this
world. This he only hints at (v. 19), that those of whose mind he was
were such as had the earth given to them, and to them only; they
enjoyed it entirely and peaceably, and no stranger passed among them,
either to share with them or give disturbance to them. Job had said,
The earth is given into the hand of the wicked, ch. ix. 24. "No," says
Eliphaz, "it is given into the hands of the saints, and runs along with
the faith committed unto them; and they are not robbed and plundered by
strangers and enemies making inroads upon them, as thou art by the
Sabeans and Chaldeans." But because many of God's people have
remarkably prospered in this world, as Abraham, Isaac, and Jacob, it
does not therefore follow that those who are crossed and impoverished,
as Job, are not God's people.
2. That wicked people, and particularly oppressors and tyrannizing
rulers, are subject to continual terrors, live very uncomfortably, and
perish very miserably. On this head he enlarges, showing that even
those who impiously dare God's judgments yet cannot but dread them and
will feel them at last. He speaks in the singular number--the wicked
man, meaning (as some think) Nimrod; or perhaps Chedorlaomer, or some
such mighty hunter before the Lord. I fear he meant Job himself, whom
he expressly charges both with the tyranny and with the timorousness
here described, ch. xxii. 9, 10. Here he thinks the application easy,
and that Job might, in this description, as in a glass, see his own
face. Now,
(1.) Let us see how he describes the sinner who lives thus miserably.
He does not begin with that, but brings it in as a reason of his doom,
v. 25-28. It is no ordinary sinner, but one of the first rate, an
oppressor (v. 20), a blasphemer, and a persecutor, one that neither
fears God nor regards man. [1.] He bids defiance to God, and to his
authority and power, v. 25. Tell him of the divine law, and its
obligations; he breaks those bonds asunder, and will not have, no, not
him that made him, to restrain him or rule over him. Tell him of the
divine wrath, and its terrors; he bids the Almighty do his worst, he
will have his will, he will have his way, in spite of him, and will not
be controlled by law, or conscience, or the notices of a judgment to
come. He stretches out his hand against God, in defiance of him and of
the power of his wrath. God is indeed out of his reach, but he
stretches out his hand against him, to show that, if it were in his
power, he would ungod him. This applies to the audacious impiety of
some sinners who are really haters of God (Rom. i. 30), and whose
carnal mind is not only an enemy to him, but enmity itself, Rom. viii.
7. But, alas! the sinner's malice is as impotent as it is impudent;
what can he do? He strengthens himself (he would be valiant, so some
read it) against the Almighty. He thinks with his exorbitant despotic
power to change times and laws (Dan. vii. 25), and, in spite of
Providence, to carry the day for rapine and wrong, clear of the check
of conscience. Note, It is the prodigious madness of presumptuous
sinners that they enter the lists with Omnipotence. Woe unto him that
strives with his Maker. That is generally taken for a further
description of the sinner's daring presumption (v. 26): He runs upon
him, upon God himself, in a direct opposition to him, to his precepts
and providences, even upon his neck, as a desperate combatant, when he
finds himself an unequal match for his adversary, flies in his face,
though, at the same time, he falls on his sword's point, or the sharp
spike of his buckler. Sinners, in general, run from God; but the
presumptuous sinner, who sins with a high hand, runs upon him, fights
against him, and bids defiance to him; and it is easy to foretel what
will be the issue. [2.] He wraps himself up in security and sensuality
(v. 27): He covers his face with his fatness. This signifies both the
pampering of his flesh with daily delicious fare and the hardening of
his heart thereby against the judgments of God. Note, The gratifying of
the appetites of the body, feeding and feasting that to the full, often
turns to the damage of the soul and its interests. Why is God forgotten
and slighted, but because the belly is made a god of and happiness
placed in the delights of sense? Those that fill themselves with wine
and strong drink abandon all that is serious and flatter themselves
with hopes that tomorrow shall be as this day, Isa. lvi. 12. Woe to
those that are thus at ease in Zion, Amos vi. 1, 3, 4; Luke xii. 19.
The fat that covers his face makes him look bold and haughty, and that
which covers his flanks makes him lie easy and soft, and feel little;
but this will prove poor shelter against the darts of God's wrath. [3.]
He enriches himself with the spoils of all about him, v. 28. He dwells
in cities which he himself has made desolate by expelling the
inhabitants out of them, that he might be placed alone in them, Isa. v.
8. Proud and cruel men take a strange pleasure in ruins, when they are
of their own making, in destroying cities (Ps. ix. 6) and triumphing in
the destruction, since they cannot make them their own but by making
them ready to become heaps, and frightening the inhabitants out of
them. Note, Those that aim to engross the world to themselves, and
grasp at all, lose the comfort of all, and make themselves miserable in
the midst of all. How does this tyrant gain his point, and make himself
master of cities that have all the marks of antiquity upon them? We are
told (v. 35) that he does it by malice and falsehood, the two chief
ingredients of his wickedness who was a liar and a murderer from the
beginning, They conceive mischief, and then they effect it by preparing
deceit, pretending to protect those whom they design to subdue, and
making leagues of peace the more effectually to carry on the operations
of war. From such wicked men God deliver all good men.
(2.) Let us see now what is the miserable condition of this wicked man,
both in spiritual and temporal judgments.
[1.] His inward peace is continually disturbed. He seems to those about
him to be easy, and they therefore envy him and wish themselves in his
condition; but he who knows what is in men tells us that a wicked man
has so little comfort and satisfaction in his own breast that he is
rather to be pitied than envied. First, His own conscience accuses him,
and with the pangs and throes of that he travaileth in pain all his
days, v. 20. He is continually uneasy at the thought of the cruelties
he as been guilty of and the blood in which he has imbrued his hands.
His sins stare him in the face at every turn. Diri conscia facti mens
habet attonitos--Conscious guilt astonishes and confounds. Secondly, He
is vexed at the uncertainty of the continuance of his wealth and power:
The number of years is hidden to the oppressor. He knows, whatever he
pretends, that they will not last always, and has reason to fear that
they will not last long and this he frets at. Thirdly, He is under a
certain fearful expectation of judgment and fiery indignation (Heb. x.
27), which puts him into, and keeps him in, a continual terror and
consternation, so that he dwells with Cain in the land of Nod, or
commotion (Gen. iv. 16), and is made like, Pashur, Magor-missabib--a
terror round about, Jer. xx. 3, 4. A dreadful sound is in his ears, v.
21. He knows that both heaven and earth are incensed against him, that
God is angry with him and that all the world hates him; he has done
nothing to make his peace with either, and therefore he thinks that
every one who meets him will slay him, Gen. iv. 14. Or he is like a man
absconding for debt, who thinks every man a bailiff. Fear came in, at
first, with sin (Gen. iii. 10) and still attends it. Even in prosperity
he is apprehensive that the destroyer will come upon him, either some
destroying angel sent of God to avenge his quarrel or some of his
injured subjects who will be their own avengers. Those who are the
terror of the mighty in the land of the living usually go down slain to
the pit (Ezek. xxxii. 25), the expectation of which makes them a terror
to themselves. This is further set forth (v. 22): He is, in his own
apprehension, waited for of the sword; for he knows that he who killeth
with the sword must be killed with the sword, Rev. xiii. 10. A guilty
conscience represents to the sinner a flaming sword turning every way
(Gen. iii. 24) and himself inevitably running on it. Again (v. 23): He
knows that the day of darkness (or the night of darkness rather) is
ready at his hand, that it is appointed to him and cannot be put by,
that it is hastening on apace and cannot be put off. This day of
darkness is something beyond death; it is that day of the Lord which to
all wicked people will be darkness and not light and in which they will
be doomed to utter, endless, darkness. Note, Some wicked people, though
they seem secure, have already received the sentence of death, eternal
death, within themselves, and plainly see hell gaping for them. No
marvel that it follows (v. 24), Trouble and anguish (that inward
tribulation and anguish of soul spoken of Rom. ii. 8, 9, which are the
effect of God's indignation and wrath fastening upon the conscience)
shall make him afraid of worse to come. What is the hell before him if
this be the hell within him? And though he would fain shake off his
fears, drink them away, and jest them away, it will not do; they shall
prevail against him, and overpower him, as a king ready to the battle,
with forces too strong to be resisted. He that would keep his peace,
let him keep a good conscience. Fourthly, If at any time he be in
trouble, he despairs of getting out (v. 22): He believeth not that he
shall return out of darkness, but he gives himself up for gone and lost
in an endless night. Good men expect light at evening time, light out
of darkness; but what reason have those to expect that they shall
return out of the darkness of trouble who would not return from the
darkness of sin, but went on in it? Ps. lxxxii. 5. It is the misery of
damned sinners that they know they shall never return out of that utter
darkness, nor pass the gulf there fixed. Fifthly, He perplexes himself
with continual care, especially if Providence ever so little frown upon
him, v. 23. Such a dread he has of poverty, and such a waste does he
discern upon his estate, that he is already, in his own imagination,
wandering abroad for bread, going a begging for a meal's meat, and
saying, Where is it? The rich man, in his abundance, cried out, What
shall I do? Luke xii. 17. Perhaps he pretends fear of wanting, as an
excuse of his covetous practices; and justly may he be brought to this
extremity at last. We read of those who were full, but have hired out
themselves for bread (1 Sam. ii. 5), which this sinner will not do. He
cannot dig; he is too fat (v. 27): but to beg he may well be ashamed.
See Ps. cix. 10. David never saw the righteous so far forsaken as to
beg their bread; for, verily, they shall be fed by the charitable
unasked, Ps. xxxvii. 3, 25. But the wicked want it, and cannot expect
it should be readily given them. How should those find mercy who never
showed mercy?
[2.] His outward prosperity will soon come to an end, and all his
confidence and all his comfort will come to an end with it. How can he
prosper when God runs upon him? so some understand that, v. 26. Whom
God runs upon he will certainly run down; for when he judges he will
overcome. See how the judgments of God cross this worldly wicked man in
all his cares, desires, and projects, and so complete his misery.
First, He is in care to get, but he shall not be rich, v. 29. His own
covetous mind keeps him from being truly rich. He is not rich that has
not enough, and he has not enough that does not think he has. It is
contentment only that is great gain. Providence remarkably keeps some
from being rich, defeating their enterprises, breaking their measures,
and keeping them always behind-hand. Many that get much by fraud and
injustice, yet do not grow rich: it goes as it comes; it is got by one
sin and spent upon another. Secondly, He is in care to keep what he has
got, but in vain: His substance shall not continue; it will dwindle and
come to nothing. God blasts it, and what came up in a night perishes in
a night. Wealth gotten by vanity will certainly be diminished. Some
have themselves lived to see the ruin of those estates which have been
raised by oppression; but, where this is not the case, that which is
left goes with a curse to those who succeed. De male quæsitis vix
gaudet tertius hæres--Ill-gotten property will scarcely be enjoyed by
the third generation. He purchases estates to him and his heirs for
ever; but to what purpose? He shall not prolong the perfection thereof
upon the earth; neither the credit nor the comfort of his riches shall
be prolonged; and, when those are gone, where is the perfection of
them? How indeed can we expect the perfection of any thing to be
prolonged upon the earth, where every thing is transitory, and we soon
see the end of all perfection? Thirdly, He is in care to leave what he
has got and kept to his children after him. But in this he is crossed;
the branches of his family shall perish, in whom he hoped to live and
flourish and to have the reputation of making them all great men. They
shall not be green, v. 32. The flame shall dry them up, v. 30. he shall
shake them off as blossoms that never knit, or as the unripe grape, v.
33. They shall die in the beginning of their days and never come to
maturity. Many a man's family is ruined by his iniquity. Fourthly, He
is in care to enjoy it a great while himself; but in that also he is
crossed. 1. He may perhaps be taken from it (v. 30): By the breath of
God's mouth shall he go away, and leave his wealth to others; that is,
by God's wrath, which, like a stream of brimstone, kindles the fire
that devours him (Isa. xxx. 33), or by his word; he speaks, and it is
done immediately. This night thy soul shall be required of thee; and so
the wicked is driven away in his wickedness, the worldling in his
worldliness. 2. It may perhaps be taken from him, and fly away like an
eagle towards heaven: It shall be accomplished (or cut off) before his
time (v. 32); that is, he shall survive his prosperity, and see himself
stripped of it. Fifthly, He is in care, when he is in trouble, how to
get out of it (not how to get good by it); but in this also he is
crossed (v. 30): He shall not depart out of darkness. When he begins to
fall, like Haman, all men say, "Down with him." It was said of him (v.
22), He believeth not that he shall return out of darkness. He
frightened himself with the perpetuity of his calamity, and God also
shall choose his delusions and bring his fears upon him (Isa. lxvi. 4),
as he did upon Israel, Num. xiv. 28. God says Amen to his distrust and
despair. Sixthly, He is in care to secure his partners, and hopes to
secure himself by his partnership with them; but that is in vain too,
v. 34, 35. The congregation of them, the whole confederacy, they and
all their tabernacles, shall be desolate and consumed with fire.
Hypocrisy and bribery are here charged upon them; that is, deceitful
dealing both with God and man--God affronted under colour of religion,
man wronged under colour of justice. It is impossible that these should
end well. Though hand join in hand for the support of these perfidious
practices, yet shall not the wicked go unpunished. (3.) The use and
application of all this. Will the prosperity of presumptuous sinners
end thus miserably? Then (v. 31) let not him that is deceived trust in
vanity. Let the mischiefs which befal others be our warnings, and let
not us rest on that broken reed which always failed those who leaned on
it. [1.] Those who trust to their sinful ways of getting wealth trust
in vanity, and vanity will be their recompence, for they shall not get
what they expected. Their arts will deceive them and perhaps ruin them
in this world. [2.] Those who trust to their wealth when they have
gotten it, especially to the wealth they have gotten dishonestly, trust
in vanity; for it will yield them no satisfaction. The guilt that
cleaves to it will ruin the joy of it. They sow the wind, and will reap
the whirlwind, and will own at length, with the utmost confusion, that
a deceived heart turned them aside, and that they cheated themselves
with a lie in their right hand.
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CHAP. XVI.
This chapter begins Job's reply to that discourse of Eliphaz which we
had in the foregoing chapter; it is but the second part of the same
song of lamentation with which he had before bemoaned himself, and is
set to the same melancholy tune. I. He upbraids his friends with their
unkind usage of him, ver. 1-5. II. He represents his own case as very
deplorable upon all accounts, ver. 6-16. III. He still holds fast his
integrity, concerning which he appeals to God's righteous judgment from
the unrighteous censures of his friends, ver. 14-22.
The Reply of Job to Eliphaz. (b. c. 1520.)
1 Then Job answered and said, 2 I have heard many such things:
miserable comforters are ye all. 3 Shall vain words have an end? or
what emboldeneth thee that thou answerest? 4 I also could speak as ye
do: if your soul were in my soul's stead, I could heap up words against
you, and shake mine head at you. 5 But I would strengthen you with my
mouth, and the moving of my lips should assuage your grief.
Both Job and his friends took the same way that disputants commonly
take, which is to undervalue one another's sense, and wisdom, and
management. The longer the saw of contention is drawn the hotter it
grows; and the beginning of this sort of strife is as the letting forth
of water; therefore leave it off before it be meddled with. Eliphaz had
represented Job's discourses as idle, and unprofitable, and nothing to
the purpose; and Job here gives his the same character. Those who are
free in passing such censures must expect to have them retorted; it is
easy, it is endless: but cui bono?--what good does it do? It will stir
up men's passions, but will never convince their judgments, nor set
truth in a clear light. Job here reproves Eliphaz, 1. For needless
repetitions (v. 2): "I have heard many such things. You tell me nothing
but what I knew before, nothing but what you yourselves have before
said; you offer nothing new; it is the same thing over and over again."
This Job thinks as great a trial of his patience as almost any of his
troubles. The inculcating of the same things thus by an adversary is
indeed provoking and nauseous, but by a teacher it is often necessary,
and must not be grievous to the learner, to whom precept must be upon
precept, and line upon line. Many things we have heard which it is good
for us to hear again, that we may understand and remember them better,
and be more affected with them and influenced by them. 2. For unskilful
applications. They came with a design to comfort him, but they went
about it very awkwardly, and, when they touched Job's case, quite
mistook it: "Miserable comforters are you all, who, instead of offering
any thing to alleviate the affliction, add affliction to it, and make
it yet more grievous." The patient's case is sad indeed when his
medicines are poisons and his physicians his worst disease. What Job
says here of his friends is true of all creatures, in comparison with
God, and, one time or other, we shall be made to see it and own it,
that miserable comforters are they all. When we are under convictions
of sin, terrors of conscience, and the arrests of death, it is only the
blessed Spirit that can comfort effectually; all others, without him,
do it miserably, and sing songs to a heavy heart, to no purpose. 3. For
endless impertinence. Job wishes that vain words might have an end, v.
3. If vain, it were well that they were never begun, and the sooner
they are ended the better. Those who are so wise as to speak to the
purpose will be so wise as to know when they have said enough of a
thing and when it is time to break off. 4. For causeless obstinacy.
What emboldeneth thee, that thou answerest? It is a great piece of
confidence, and unaccountable, to charge men with those crimes which we
cannot prove upon them, to pass a judgment on men's spiritual state
upon the view of their outward condition, and to re-advance those
objections which have been again and again answered, as Eliphaz did. 5.
For the violation of the sacred laws of friendship, doing by his
brother as he would not have been done by and as his brother would not
have done by him. This is a cutting reproof, and very affecting, v. 4,
5. (1.) He desires his friends, in imagination, for a little while, to
change conditions with him, to put their souls in his soul's stead, to
suppose themselves in misery like him and him at ease like them. This
was no absurd or foreign supposition, but what might quickly become
true in fact. So strange, so sudden, frequently, are the vicissitudes
of human affairs, and such the turns of the wheel, that the spokes soon
change places. Whatever our brethren's sorrows are, we ought by
sympathy to make them our own, because we know not how soon they may be
so. (2.) He represents the unkindness of their conduct towards him, by
showing what he could do to them if they were in his condition: I could
speak as you do. It is an easy thing to trample upon those that are
down, and to find fault with what those say that are in extremity of
pain and affliction: "I could heap up words against you, as you do
against me; and how would you like it? how would you bear it?" (3.) He
shows them what they should do, by telling them what in that case he
would do (v. 5): "I would strengthen you, and say all I could to
assuage your grief, but nothing to aggravate it." It is natural to
sufferers to think what they would do if the tables were turned. But
perhaps our hearts may deceive us; we know not what we should do. We
find it easier to discern the reasonableness and importance of a
command when we have occasion to claim the benefit of it than when we
have occasion to do the duty of it. See what is the duty we owe to our
brethren in their affliction. [1.] We should say and do all we can to
strengthen them, suggesting to them such considerations as are proper
to encourage their confidence in God and to support their sinking
spirits. Faith and patience are the strength of the afflicted; whatever
helps these graces confirms the feeble knees. [2.] To assuage their
grief--the causes of their grief, if possible, or at least their
resentment of those causes. Good words cost nothing; but they may be of
good service to those that are in sorrow, not only as it is some
comfort to them to see their friends concerned for them, but as they
may be so reminded of that which, through the prevalency of grief, was
forgotten. Though hard words (we say) break no bones, yet kind words
may help to make broken bones rejoice; and those have the tongue of the
learned that know how to speak a word in season to the weary.
Grievances of Job. (b. c. 1520.)
6 Though I speak, my grief is not assuaged: and though I forbear, what
am I eased? 7 But now he hath made me weary: thou hast made desolate
all my company. 8 And thou hast filled me with wrinkles, which is a
witness against me: and my leanness rising up in me beareth witness to
my face. 9 He teareth me in his wrath, who hateth me: he gnasheth
upon me with his teeth; mine enemy sharpeneth his eyes upon me. 10
They have gaped upon me with their mouth; they have smitten me upon the
cheek reproachfully; they have gathered themselves together against me.
11 God hath delivered me to the ungodly, and turned me over into the
hands of the wicked. 12 I was at ease, but he hath broken me asunder:
he hath also taken me by my neck, and shaken me to pieces, and set me
up for his mark. 13 His archers compass me round about, he cleaveth
my reins asunder, and doth not spare; he poureth out my gall upon the
ground. 14 He breaketh me with breach upon breach, he runneth upon me
like a giant. 15 I have sewed sackcloth upon my skin, and defiled my
horn in the dust. 16 My face is foul with weeping, and on my eyelids
is the shadow of death;
Job's complaint is here as bitter as any where in all his discourses,
and he is at a stand whether to smother it or to give it vent.
Sometimes the one and sometimes the other is a relief to the afflicted,
according as the temper or the circumstances are; but Job found help by
neither, v. 6. 1. Sometimes giving vent to grief gives ease; but,
"Though I speak" (says Job), "my grief is not assuaged, my spirit is
never the lighter for the pouring out of my complaint; nay, what I
speak is so misconstrued as to be turned to the aggravation of my
grief." 2. At other times keeping silence makes the trouble the easier
and the sooner forgotten; but (says Job) though I forbear I am never
the nearer; what am I eased? If he complained he was censured as
passionate; if not, as sullen. If he maintained his integrity, that was
his crime; if he made no answer to their accusations, his silence was
taken for a confession of his guilt.
Here is a doleful representation of Job's grievances. O what reason
have we to bless God that we are not making such complaints! He
complains,
I. That his family was scattered (v. 7): "He hath made me weary, weary
of speaking, weary of forbearing, weary of my friends, weary of life
itself; my journey through the world proves so very uncomfortable that
I am quite tired with it." This made it as tiresome as any thing, that
all his company was made desolate, his children and servants being
killed and the poor remains of his great household dispersed. The
company of good people that used to meet at his house for religious
worship, was now scattered, and he spent his sabbaths in silence and
solitude. He had company indeed, but such as he would rather have been
without, for they seemed to triumph in his desolation. If lovers and
friends are put far from us, we must see and own God's hand in it,
making our company desolate.
II. That his body was worn away with diseases and pains, so that he had
become a perfect skeleton, nothing but skin and bones, v. 8. His face
was furrowed, not with age, but sickness: Thou hast filled me with
wrinkles. His flesh was wasted with the running of his sore boils, so
that his leanness rose up in him, that is, his bones, that before were
not seen, stuck out, ch. xxxiii. 21. These are called witnesses against
him, witnesses of God's displeasure against him, and such witnesses as
his friends produced against him to prove him a wicked man. Or, "They
are witnesses for me, that my complaint is not causeless," or
"witnesses to me, that I am a dying man, and must be gone shortly."
III. That his enemy was a terror to him, threatened him, frightened
him, looked sternly upon him, and gave all the indications of rage
against him (v. 9): He tears me in his wrath. But who is this enemy? 1.
Eliphaz, who showed himself very much exasperated against him, and
perhaps had expressed himself with such marks of indignation as are
here mentioned: at least, what he said tore Job's good name and
thundered nothing but terror to him; his eyes were sharpened to spy out
matter of reproach against Job, and very barbarously both he and the
rest of them used him. Or, 2. Satan. He was his enemy that hated him,
and perhaps, by the divine permission, terrified him with apparitions,
as (some think) he terrified our Saviour, which put him into his
agonies in the garden; and thus he aimed to make him curse God. It is
not improbable that this is the enemy he means. Or, (3.) God himself.
If we understand it of him, the expressions are indeed as rash as any
he used. God hates none of his creatures; but Job's melancholy did thus
represent to him the terrors of the Almighty: and nothing can be more
grievous to a good man than to apprehend God to be his enemy. If the
wrath of a king be as messengers of death, what is the wrath of the
King of kings!
IV. That all about him were abusive to him, v. 10. They came upon him
with open mouth to devour him, as if they would swallow him alive, so
terrible were their threats and so scornful was their conduct to him.
They offered him all the indignities they could invent, and even smote
him on the cheek; and herein many were confederate. They gathered
themselves together against him, even the abjects, Ps. xxxv. 15. Herein
Job was a type of Christ, as many of the ancients make him: these very
expressions are used in the predictions of his sufferings, Ps. xxii.
13, They gaped upon me with their mouths; and (Mic. v. 1), They shall
smite the Judge of Israel with a rod upon the cheek, which was
literally fulfilled, Matt. xxvi. 67. How were those increased that
troubled him!
V. That God, instead of delivering him out of their hands, as he hoped,
delivered him into their hands (v. 11): He hath turned me over into the
hands of the wicked. They could have had no power against him if it had
not been given them from above. He therefore looks beyond them to God
who gave them their commission, as David did when Shimei cursed him;
but he thinks it strange, and almost thinks it hard, that those should
have power against him who were God's enemies as much as his. God
sometimes makes use of wicked men as his sword to one another (Ps.
xvii. 13) and his rod to his own children, Isa. x. 5. Herein also Job
was a type of Christ, who was delivered into wicked hands, to be
crucified and slain, by the determinate counsel and fore-knowledge of
God, Acts ii. 23.
VI. That God not only delivered him into the hands of the wicked, but
took him into his own hands too, into which it is a fearful thing to
fall (v. 12): "I was at ease in the comfortable enjoyment of the gifts
of God's bounty, not fretting and uneasy, as some are in the midst of
their prosperity, who thereby provoke God to strip them; yet he has
broken me asunder, put me upon the rack of pain, and torn me limb from
limb." God, in afflicting him, had seemed, 1. As if he were furious.
Though fury is not in God, he thought it was, when he took him by the
neck (as a strong man in a passion would take a child) and shook him to
pieces, triumphing in the irresistible power he had to do what he would
with him. 2. As if he were partial. "He has distinguished me from the
rest of mankind by this hard usage of me: He has set me up for his
mark, the butt at which he is pleased to let fly all his arrows: at me
they are directed, and they come not by chance; against me they are
levelled, as if I were the greatest sinner of all the men of the east
or were singled out to be made an example." When God set him up for a
mark his archers presently compassed him round. God has archers at
command, who will be sure to hit the mark that he sets up. Whoever are
our enemies, we must look upon them as God's archers, and see him
directing the arrow. It is the Lord; let him do what seemeth him good.
3. As if he were cruel, and his wrath as relentless as his power was
resistless. As if he contrived to touch him in the tenderest part,
cleaving his reins asunder with acute pains; perhaps they were
nephritic pains, those of the stone, which lie in the region of the
kidneys. As if he had no mercy in reserve for him, he does not spare
nor abate any thing of the extremity. And as if he aimed at nothing but
his death, and his death in the midst of the most grievous tortures: He
pours out my gall upon the ground, as when men have taken a wild beast,
and killed it, they open it, and pour out the gall with a loathing of
it. He thought his blood was poured out, as if it were not only not
precious, but nauseous. 4. As if he were unreasonable and insatiable in
his executions (v. 14): "He breaketh me with breach upon breach,
follows me with one wound after another." So his troubles came at
first; while one messenger of evil tidings was speaking another came:
and so it was still; new boils were rising every day, so that he had no
prospect of the end of his troubles. Thus he thought that God ran upon
him like a giant, whom he could not possibly stand before or confront;
as the giants of old ran down all their poor neighbours, and were too
hard for them. Note, Even good men, when they are in great and
extraordinary troubles, have much ado not to entertain hard thoughts of
God.
VII. That he had divested himself of all his honour, and all his
comfort, in compliance with the afflicting providences that surrounded
him. Some can lessen their own troubles by concealing them, holding
their heads as high and putting on as good a face as ever; but Job
could not do so: he received the impressions of them, and, as one truly
penitent and truly patient, he humbled himself under the mighty hand of
God, v. 15, 16. 1. He now laid aside all his ornaments and soft
clothing, consulted not either his ease or finery in his dress, but
sewed sackcloth upon his skin; that clothing he thought good enough for
such a defiled distempered body as he had. Silks upon sores, such
sores, he thought, would be unsuitable; sackcloth would be more
becoming. Those are fond indeed of gay clothing that will not be weaned
from it by sickness and old age, and, as Job was (v. 8), by wrinkles
and leanness. He not only put on sackcloth, but sewed it on, as one
that resolved to continue his humiliation as long as the affliction
continued. 2. He insisted not upon any points of honour, but humbled
himself under humbling providences: He defiled his horn in the dust,
and refused the respect that used to be paid to his dignity, power, and
eminency. Note, When God brings down our condition, that should bring
down our spirits. Better lay the horn in the dust than lift it up in
contradiction to the designs of Providence and have it broken at last.
Eliphaz had represented Job as high and haughty, and unhumbled under
his affliction. "No," says Job, "I know better things; the dust is now
the fittest place for me." 3. He banished mirth as utterly
unseasonable, and set himself to sow in tears (v. 16): "My face is foul
with weeping so constantly for my sins, for God's displeasure against
me, and for my friends unkindness: this has brought a shadow of death
upon my eyelids." He had not only wept away all his beauty, but almost
wept his eyes out. In this also he was a type of Christ, who was a man
of sorrows, and much in tears, and pronounced those blessed that mourn,
for they shall be comforted.
Testimony of Conscience; Job's Comfort in Conscious Integrity. (b. c. 1520.)
17 Not for any injustice in mine hands: also my prayer is pure. 18 O
earth, cover not thou my blood, and let my cry have no place. 19 Also
now, behold, my witness is in heaven, and my record is on high. 20 My
friends scorn me: but mine eye poureth out tears unto God. 21 O that
one might plead for a man with God, as a man pleadeth for his
neighbour! 22 When a few years are come, then I shall go the way
whence I shall not return.
Job's condition was very deplorable; but had he nothing to support him,
nothing to comfort him? Yes, and he here tells us what it was.
I. He had the testimony of his conscience for him that he had walked
uprightly, and had never allowed himself in any gross sin. None was
ever more ready than he to acknowledge his sins of infirmity; but, upon
search, he could not charge himself with any enormous crime, for which
he should be made more miserable than other men, v. 17.
1. He had kept a conscience void of offence, (1.) Towards men: "Not for
any injustice in my hands, any wealth that I have unjustly got or
kept." Eliphaz had represented him as a tyrant and an oppressor. "No,"
says he, "I never did any wrong to any man, but always despised the
gain of oppression." (2.) Towards God: Also my prayer is pure; but
prayer cannot be pure as long as there is injustice in our hands, Isa.
i. 15. Eliphaz had charged him with hypocrisy in religion, but he
specifies prayer, the great act of religion, and professes that in that
he was pure, though not from all infirmity, yet from reigning and
allowed guile: it was not like the prayers of the Pharisees, who looked
no further than to be seen of men, and to serve a turn.
2. This assertion of his own integrity he backs with a solemn
imprecation of shame and confusion to himself if it were not true, v.
18. (1.) If there were any injustice in his hands, he wished it might
not be concealed: O earth! cover thou not my blood, that is, "the
innocent blood of others, which I am suspected to have shed." Murder
will out; and "let it," says Job, "if I have ever been guilty if it,"
Gen. iv. 10, 11. The day is coming when the earth shall disclose her
blood (Isa. xxvi. 21), and a good man as far from dreading that day.
(2.) If there were any impurity in his prayers, he wished they might
not be accepted: Let my cry have no place. He was willing to be judged
by that rule, If I regard iniquity in my heart, the Lord will not hear
me, Ps. lxvi. 18. There is another probable sense of these words, that
he does hereby, as it were, lay his death upon his friends, who broke
his heart with their harsh censures, and charges the guilt of his blood
upon them, begging of God to avenge it and that the cry of his blood
might have no place in which to lie hid, but might come up to heaven
and be heard by him that makes inquisition for blood.
II. He could appeal to God's omniscience concerning his integrity, v.
19. The witness in our own bosoms for us will stand us in little stead
if we have not a witness in heaven for us too; for God is greater than
our hearts, and we are not to be our own judges. This therefore is
Job's triumph, My witness is in heaven. Note, It is an unspeakable
comfort to a good man, when he lies under the censure of his brethren,
that there is a God in heaven who knows his integrity and will clear it
up sooner or later. See John v. 31, 37. This one witness is instead of
a thousand.
III. He had a God to go to before whom he might unbosom himself, v. 20,
21. See here, 1. How the case stood between him and his friends. He
knew not how to be free with them, nor could he expect either a fair
hearing with them or fair dealing from them. "My friends (so they call
themselves) scorn me; they set themselves not only to resist me, but to
expose me; they are of counsel against me, and use all their art and
eloquence" (so the word signifies) "to run me down." The scorns of
friends are more cutting than those of enemies; but we must expect
them, and provide accordingly. 2. How it stood between him and God. He
doubted not but that, (1.) God did now take cognizance of his sorrows:
My eye pours out tears to God. He had said (v. 16) that he wept much;
here he tells us in what channel his tears ran, and which way they were
directed. His sorrow was not that of the world, but he sorrowed after a
godly sort, wept before the Lord, and offered to him the sacrifice of a
broken heart. Note, Even tears, when sanctified to God, give ease to
troubled spirits; and, if men slight our grief, this may comfort us,
that God regards them. (2.) That he would in due time clear up his
innocency (v. 21): O that one might plead for a man with God! If he
could but now have the same freedom at God's bar that men commonly have
at the bar of the civil magistrate, he doubted not but to carry his
cause, for the Judge himself was a witness to his integrity. The
language of this wish is like that in Isa. l. 7, 8, I know that I shall
not be ashamed, for he is near that justifies me. Some give a gospel
sense of this verse, and the original will very well bear it; and he
will plead (that is, there is one that will plead) for man with God,
even the Son of man for his friend, or neighbour. Those who pour out
tears before God, though they cannot plead for themselves, by reason of
their distance and defects, have a friend to plead for them, even the
Son of man, and on this we must bottom all our hopes of acceptance with
God.
IV. He had a prospect of death which would put a period to all his
troubles. Such confidence had he towards God that he could take
pleasure in thinking of the approach of death, when he should be
determined to his everlasting state, as one that doubted not but it
would be well with him then: When a few years have come (the years of
number which are determined and appointed to me) then I shall go the
way whence I shall not return. Note, 1. To die is to go the way whence
we shall not return. It is to go a journey, a long journey, a journey
for good and all, to remove from this to another country, from the
world of sense to the world of spirits. It is a journey to our long
home; there will be no coming back to out state in this world nor any
change of our state in the other world. 2. We must all of us very
certainly, and very shortly, go this journey; and it is comfortable to
those who keep a good conscience to think of it, for it is the crown of
their integrity.
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J O B
CHAP. XVII.
In this chapter, I. Job reflects upon the harsh censures which his
friends had passed upon him, and looking upon himself as a dying man
(ver. 1), he appeals to God, and begs of him speedily to appear for
him, and right him, because they had wronged him, and he knew not how
to right himself, ver. 2-7. But he hopes that, though it should be a
surprise, it will be no stumbling-block, to good people, to see him
thus abused, ver. 8, 9. II. He reflects upon the vain hopes they had
fed him with, that he should yet see good days, showing that his days
were just at an end, and with his body all his hopes would be buried in
the dust, ver. 10-16. His friends becoming strange to him, which
greatly grieved him, he makes death and the grave familiar to him,
which yielded him some comfort.
Deplorable Condition of Job; The Improvement of Job's Troubles. (b. c. 1520.)
1 My breath is corrupt, my days are extinct, the graves are ready for
me. 2 Are there not mockers with me? and doth not mine eye continue
in their provocation? 3 Lay down now, put me in a surety with thee;
who is he that will strike hands with me? 4 For thou hast hid their
heart from understanding: therefore shalt thou not exalt them. 5 He
that speaketh flattery to his friends, even the eyes of his children
shall fail. 6 He hath made me also a byword of the people; and
aforetime I was as a tabret. 7 Mine eye also is dim by reason of
sorrow, and all my members are as a shadow. 8 Upright men shall be
astonied at this, and the innocent shall stir up himself against the
hypocrite. 9 The righteous also shall hold on his way, and he that
hath clean hands shall be stronger and stronger.
Job's discourse is here somewhat broken and interrupted, and he passes
suddenly from one thing to another, as is usual with men in trouble;
but we may reduce what is here said to three heads:--
I. The deplorable condition which poor Job was now in, which he
describes, to aggravate the great unkindness of his friends to him and
to justify his own complaints. Let us see what his case was.
1. He was a dying man, v. 1. He had said (ch. xvi. 22), "When a few
years have come, I shall go that long journey." But here he corrects
himself. "Why do I talk of years to come? Alas! I am just setting out
on that journey, am now ready to be offered, and the time of my
departure is at hand. My breath is already corrupt, or broken off; my
spirits are spent; I am a gone man." It is good for every one of us
thus to look upon ourselves as dying, and especially to think of it
when we are sick. We are dying, that is, (1.) Our life is going; for
the breath of life is going. It is continually going forth; it is in
our nostrils (Isa. ii. 22), the door at which it entered (Gen. ii. 7);
there it is upon the threshold, ready to depart. Perhaps Job's
distemper obstructed his breathing, and short breath will, after a
while, be no breath. Let the Anointed of the Lord be the breath of our
nostrils, and let us get spiritual life breathed into us, and that
breath will never be corrupted. (2.) Our time is ending: My days are
extinct, are put out, as a candle which, from the first lighting, is
continually wasting and burning down, and will by degrees burn out of
itself, but may by a thousand accidents be extinguished. Such is life.
It concerns us therefore carefully to redeem the days of time, and to
spend them in getting ready for the days of eternity, which will never
be extinct. (3.) We are expected in our long home: The graves are ready
for me. But would not one grave serve? Yes, but he speaks of the
sepulchres of his fathers, to which he must be gathered: "The graves
where they are laid are ready for me also," graves in consort, the
congregation of the dead. Wherever we go there is but a step between us
and the grave. Whatever is unready, that is ready; it is a bed soon
made. If the graves be ready for us, it concerns us to be ready for the
graves. The graves for me (so it runs), denoting not only his
expectation of death, but his desire of it. "I have done with the
world, and have nothing now to wish for but a grave."
2. He was a despised man (v. 6): "He" (that is, Eliphaz, so some, or
rather God, whom he all along acknowledges to be the author of his
calamities) "has made me a byword of the people, the talk of the
country, a laughing-stock to many, a gazing-stock to all; and aforetime
(or to men's faces, publicly) I was as a tabret, that whoever chose
might play upon." They made ballads of him; his name became a proverb;
it is so still, As poor as Job. "He has now made me a byword," a
reproach of men, whereas, aforetime, in my prosperity, I was as a
tabret, deliciæ humani generis--the darling of the human race, whom
they were all pleased with. It is common for those who were honoured in
their wealth to be despised in their poverty.
3. He was a man of sorrows, v. 7. He wept so much that he had almost
lost his sight: My eye is dim by reason of sorrow, ch. xvi. 16. The
sorrow of the world thus works darkness and death. He grieved so much
that he had fretted all the flesh away and become a perfect skeleton,
nothing but skin and bones: "All my members are as a shadow. I have
become so poor and thin that I am not to be called a man, but the
shadow of a man."
II. The ill use which his friends made of his miseries. They trampled
upon him, and insulted over him, and condemned him as a hypocrite,
because he was thus grievously afflicted. Hard usage! Now observe,
1. How Job describes it, and what construction he puts upon their
discourses with him. He looks upon himself as basely abused by them.
(1.) They abused him with their foul censures, condemning him as a bad
man, justly reduced thus and exposed to contempt, v. 2. "They are
mockers, who deride my calamities, and insult over me, because I am
thus brought low. They are so with me, abusing me to my face,
pretending friendship in their visit, but intending mischief. I cannot
get clear of them; they are continually tearing me, and they will not
be wrought upon, either by reason or pity, to let fall the
prosecution." (2.) They abused him too with their fair promises, for in
them they did but banter him. He reckons them (v. 5) among those that
speak flattery to their friends. They all came to mourn with him.
Eliphaz began with a commendation of him, ch. iv. 3. They had all
promised him that he would be happy if he would take their advice. Now
all this he looked upon as flattery, and as designed to vex him so much
the more. All this he calls their provocation, v. 2. They did what they
could to provoke him and then condemned him for his resentment of it;
but he thinks himself excusable when his eye continued thus in their
provocation: it never ceased, and he never could look off it. Note, The
unkindness of those that trample upon their friends in affliction, that
banter and abuse them then, is enough to try, if not to tire, the
patience even of Job himself.
2. How he condemns it. (1.) It was a sign that God had hidden their
heart from understanding (v. 4), and that in this matter they were
infatuated, and their wonted wisdom had departed from them. Wisdom is a
gift of God, which he grants to some and withholds from others, grants
at some times and withholds at other times. Those that are void of
compassion are so far void of understanding. Where there is not the
tenderness of a man one may question whether there be the understanding
of a man. (2.) It would be a lasting reproach and diminution to them:
Therefore shalt thou not exalt them. Those are certainly kept back from
honour whose hearts are hidden from understanding. When God infatuates
men he will abase them. Surely those who discover so little
acquaintance with the methods of Providence shall not have the honour
of deciding this controversy! That is reserved for a man of better
sense and better temper, such a one as Elihu afterwards appeared to be.
(3.) It would entail a curse upon their families. He that thus violates
the sacred laws of friendship forfeits the benefit of it, not only for
himself, but for his posterity: "Even the eyes of his children shall
fail, and, when they look for succour and comfort from their own and
their father's friends, they shall look in vain as I have done, and be
as much disappointed as I am in you." Note, Those that wrong their
neighbours may thereby, in the end, wrong their own children more than
they are aware of.
3. How he appeals from them to God (v. 3): Lay down now, put me in a
surety with thee, that is, "Let me be assured that God will take the
hearing and determining of the cause into his own hands, and I desire
no more. Let some one engage for God to bring on this matter." Thus
those whose hearts condemn them not have confidence towards God, and
can with humble and believing boldness beg of him to search and try
them. Some make Job here to glance at the mediation of Christ, for he
speaks of a surety with God, without whom he durst not appear before
God, nor try his cause at his bar; for, though his friends' accusations
of him were utterly false, yet he could not justify himself before God
but in a mediator. Our English annotations give this reading of the
verse: "Appoint, I pray thee, my surety with thee, namely, Christ who
is with thee in heaven, and has undertaken to be my surety let him
plead my cause, and stand up for me; and who is he then that will
strike upon my hand?" that is, "Who dares then contend with me? Who
shall lay any thing to my charge if Christ be an advocate for me?" Rom.
viii. 32, 33. Christ is the surety of the better testament (Heb. vii.
22), a surety of God's appointing; and, if he undertake for us, we need
not fear what can be done against us.
III. The good use which the righteous should make of Job's afflictions
from God, from his enemies, and from his friends, v. 8, 9. Observe
here,
1. How the saints are described. (1.) They are upright men, honest and
sincere, and that act from a steady principle, with a single eye. This
was Job's own character (ch. i. 1), and probably he speaks of such
upright men especially as had been his intimates and associates. (2.)
They are the innocent, not perfectly so, but innocence is what they aim
at and press towards. Sincerity is evangelical innocency, and those
that are upright are said to be innocent from the great transgression,
Ps. xix. 13. (3.) They are the righteous, who walk in the way of
righteousness. (4.) They have clean hands, kept clean from the gross
pollutions of sin, and, when spotted with infirmities, washed with
innocency, Ps. xxvi. 6.
2. How they should be affected with the account of Job's troubles.
Great enquiry, no doubt, would be made concerning him, and every one
would speak of him and his case; and what use will good people make of
it? (1.) It will amaze them: Upright men shall be astonished at this;
they will wonder to hear that so good a man as Job should be so
grievously afflicted in body, name, and estate, that God should lay his
hand so heavily upon him, and that his friends, who ought to have
comforted him, should add to his grief, that such a remarkable saint
should be such a remarkable sufferer, and so useful a man laid aside in
the midst of his usefulness; what shall we say to these things? Upright
men, though satisfied in general that God is wise and holy in all he
does, yet cannot but be astonished at such dispensations of Providence,
paradoxes which will not be unfolded till the mystery of God shall be
finished. (2.) It will animate them. Instead of being deterred from and
discouraged in the service of God, by the hard usage which this
faithful servant of God met with, they shall be so much the more
emboldened to proceed and persevere in it. That which was St. Paul's
care (1 Thess. iii. 3) was Job's, that no good man should be moved,
either from his holiness or his comfort, by these afflictions, that
none should, for the sake hereof, think the worse of the ways or work
of God. And that which was St. Paul's comfort was his too, that the
brethren in the Lord would wax confident by his bonds, Phil. i. 14.
They would hereby be animated, [1.] To oppose sin and to confront the
corrupt and pernicious inferences which evil men would draw from Job's
sufferings, as that God has forsaken the earth, that it is in vain to
serve him, and the like: The innocent shall stir up himself against the
hypocrite, will not bear to hear this (Rev. ii. 2), but will withstand
him to his face, will stir up himself to search into the meaning of
such providences and study these hard chapters, that he may read them
readily, will stir up himself to maintain religion's just but injured
cause against all its opposers. Note, The boldness of the attacks which
profane people make upon religion should sharpen the courage and
resolution of its friends and advocates. It is time to stir when
proclamation is made in the gate of the camp, Who is on the Lord's
side? When vice is daring it is no time for virtue, through fear, to
hide itself. [2.] To persevere in religion. The righteous, instead of
drawing back, or so much as starting back, at this frightful spectacle,
or standing still to deliberate whether he should proceed or no (allude
to 2 Sam. ii. 23), shall with so much the more constancy and resolution
hold on his way and press forward. "Though in me he foresees that bonds
and afflictions abide him, yet none of these things shall move him,"
Acts xx. 24. Those who keep their eye upon heaven as their end will
keep their feet in the paths of religion as their way, whatever
difficulties and discouragements they meet with in it [3.] In order
thereunto to grow in grace. He will not only hold on his way
notwithstanding, but will grow stronger and stronger. By the sight of
other good men's trials, and the experience of his own, he will be made
more vigorous and lively in his duty, more warm and affectionate, more
resolute and undaunted; the worse others are the better he will be;
that which dismays others emboldens him. The blustering wind makes the
traveller gather his cloak the closer about him and gird it the faster.
Those that are truly wise and good will be continually growing wiser
and better. Proficiency in religion is a good sign of sincerity in it.
Job Reproves His Three Friends; Vanity of Worldly Expectations. (b. c. 1520.)
10 But as for you all, do ye return, and come now: for I cannot find
one wise man among you. 11 My days are past, my purposes are broken
off, even the thoughts of my heart. 12 They change the night into
day: the light is short because of darkness. 13 If I wait, the grave
is mine house: I have made my bed in the darkness. 14 I have said to
corruption, Thou art my father: to the worm, Thou art my mother, and my
sister. 15 And where is now my hope? as for my hope, who shall see
it? 16 They shall go down to the bars of the pit, when our rest
together is in the dust.
Job's friends had pretended to comfort him with the hopes of his return
to a prosperous estate again; now he here shows,
I. That it was their folly to talk so (v. 10): "Return, and come now,
be convinced that you are in an error, and let me persuade you to be of
my mind; for I cannot find one wise man among you, that knows how to
explain the difficulties of God's providence or how to apply the
consolations of his promises." Those do not go wisely about the work of
comforting the afflicted who fetch their comforts from the possibility
of their recovery and enlargement in this world; though that is not to
be despaired of, it is at the best uncertain; and if it should fail, as
perhaps it may, the comfort built upon it will fail too. It is
therefore our wisdom to comfort ourselves, and others, in distress,
with that which will not fail, the promise of God, his love and grace,
and a well-grounded hope of eternal life.
II. That it would he much more his folly to heed them; for,
1. All his measures were already broken and he was full of confusion,
v. 11, 12. He owns he had, in his prosperity, often pleased himself
both with projects of what he should do and prospects of what he should
enjoy; but now he looked upon his days as past, or drawing towards a
period; all those purposes were broken off and those expectations
dashed. He had had thoughts about enlarging his border, increasing his
stock, and settling his children, and many pious thoughts, it is
likely, of promoting religion in his country, redressing grievances,
reforming the profane, relieving the poor, and raising funds perhaps
for charitable uses; but he concluded that all these thoughts of his
heart were now at an end, and that he should never have the
satisfaction of seeing his designs effected. Note, The period of our
days will be the period of all our contrivances and hopes for this
world; but, if with full purpose of heart we cleave to the Lord, death
will not break off that purpose. Job, being thus put upon new counsels,
was under a constant uneasiness (v. 12): The thoughts of his heart
being broken, they changed the night into day and shortened the light.
Some, in their vanity and riot, turn night into day and day into night;
but Job did so through trouble and anguish of spirit, which were a
hindrance, (1.) To the repose of the night, keeping his eyes waking, so
that the night was as wearisome to him as the day, and the tossings of
the night tired him as much as the toils of the day. (2.) To the
entertainments of the day. "The light of the morning is welcome, but,
by reason of this inward darkness, the comfort of it is soon gone, and
the day is to me as dismal as the black and dark night," Deut. xxviii.
67. See what reason we have to be thankful for the health and ease
which enable us to welcome both the shadows of the evening and the
light of the morning.
2. All his expectations from this world would very shortly be buried in
the grave with him; so that it was a jest for him to think of such
mighty things as they had flattered him with the hopes of, ch. v. 19;
viii. 21; xi. 17. "Alas! you do but make a fool of me."
(1.) He saw himself just dropping into the grave. A convenient house,
an easy bed, and agreeable relations, are some of those things in which
we take satisfaction in this world: Job expected not any of these above
ground; all he felt, and all he had in view, was unpleasing and
disagreeable, but under ground he expected them. [1.] He counted upon
no house but the grave (v. 13): "If I wait, if there be any place where
I shall ever be easy again, it must be in the grave. I should deceive
myself if I should count upon any out-let from my trouble but what
death will give me. Nothing is so sure as that." Note, In all our
prosperity it is good to keep death in prospect. Whatever we expect,
let us be sure to expect that; for that may prevent other things which
we expect, but nothing will prevent that. But see how he endeavours not
only to reconcile himself to the grave, but to recommend it to himself:
"It is my house." The grave is a house; to the wicked it is a
prison-house (ch. xxiv. 19, 20); to the godly it is Bethabara, a
passage-house in their way home. "It is my house, mine by descent, I am
born to it; it is my father's house. It is mine by purchase. I have
made myself obnoxious to it." We must everyone of us shortly remove to
this house, and it is our wisdom to provide accordingly; let us think
of removing, and send before to our long home. [2.] He counted upon no
quiet bed but in the darkness: "There," says he, "I have made my bed.
It is made, for it is ready, and I am just going to it." The grave is a
bed, for we shall rest in it in the evening of our day on earth, and
rise from it in the morning of our everlasting day, Isa. lvii. 2. Let
this make good people willing to die; it is but going to bed; they are
weary and sleepy, and it is time that they were in their beds. Why
should they not go willingly, when their father calls? "Nay, I have
made my bed, by preparation for it, have endeavoured to make it easy,
by keeping conscience pure, by seeing Christ lying in this bed, and so
turning it into a bed of spices, and by looking beyond it to the
resurrection." [3.] He counted upon no agreeable relations but what he
had in the grave (v. 14): I have cried to corruption (that is, to the
grave, where the body will corrupt), Thou art my father (for our bodies
were formed out of the earth), and to the worms there, You are my
mother and my sister, to whom I am allied (for man is a worm) and with
whom I must be conversant, for the worms shall cover us, ch. xxi. 26.
Job complained that his kindred were estranged from him (ch. xix. 13,
14); therefore here he claims acquaintance with other relations that
would cleave to him when those disowned him. Note, First, We are all of
us near akin to corruption and the worms. Secondly, It is therefore
good to make ourselves familiar with them, by conversing much with them
in our thoughts and meditations, which would very much help us above
the inordinate love of life and fear of death.
(2.) He saw all his hopes from this world dropping into the grave with
him (v. 15, 16): "Seeing I must shortly leave the world, where is now
my hope? How can I expect to prosper who do not expect to live?" He is
not hopeless, but his hope is not where they would have it be. If in
this life only he had hope, he was of all men most miserable. "No, as
for my hope, that hope which I comfort and support myself with, who
shall see it? It is something out of sight that I hope for, not things
that are seen, that are temporal, but things not seen, that are
eternal." What is his hope he will tell us (ch. xix. 25), Non est
mortale quod opto, immortale peto--I seek not for that which perishes,
but for that which abides for ever. "But, as for the hopes you would
buoy me up with, they shall go down with me to the bars of the pit. You
are dying men, and cannot make good your promises. I am a dying man,
and cannot enjoy the good you promise. Since, therefore, our rest will
be together in the dust, let us all lay aside the thoughts of this
world and set our hearts upon another." We must shortly be in the dust,
for dust we are, dust and ashes in the pit, under the bars of the pit,
held fast there, never to loose the bands of death till the general
resurrection. But we shall rest there; we shall rest together there.
Job and his friends could not agree now, but they will both be quiet in
the grave; the dust of that will shortly stop their mouths and put an
end to the controversy. Let the foresight of this cool the heat of all
contenders and moderate the disputers of this world.
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J O B
CHAP. XVIII.
In this chapter Bildad makes a second assault upon Job. In his first
discourse (ch. viii.) he had given him encouragement to hope that all
should yet be well with him. But here there is not a word of that; he
has grown more peevish, and is so far from being convinced by Job's
reasonings that he is but more exasperated. I. He sharply reproves Job
as haughty and passionate, and obstinate in his opinion, ver. 1-4. II.
He enlarges upon the doctrine he had before maintained, concerning the
miser of wicked people and the ruin that attends them, ver. 5-21. In
this he seems, all along, to have an eye to Job's complaints of the
miserable condition he was in, that he was in the dark, bewildered,
ensnared, terrified, and hastening out of the world. "This," says
Bildad, "is the condition of a wicked man; and therefore thou art one."
Second Address of Eliphaz. (b. c. 1520.)
1 Then answered Bildad the Shuhite, and said, 2 How long will it be
ere ye make an end of words? mark, and afterwards we will speak. 3
Wherefore are we counted as beasts, and reputed vile in your sight? 4
He teareth himself in his anger: shall the earth be forsaken for thee?
and shall the rock be removed out of his place?
Bildad here shoots his arrows, even bitter words, against poor Job,
little thinking that, though he was a wise and good man, in this
instance he was serving Satan's design in adding to Job's affliction.
I. He charges him with idle endless talk, as Eliphaz had done (ch. xv.
2, 3): How long will it be ere you make an end of words? v. 2. Here he
reflects, not only upon Job himself, but either upon all the managers
of the conference (thinking perhaps that Eliphaz and Zophar did not
speak so closely to the purpose as they might have done) or upon some
that were present, who possibly took part with Job, and put in a word
now and then in his favour, though it be not recorded. Bildad was weary
of hearing others speak, and impatient till it came to his turn, which
cannot be observed to any man's praise, for we ought to be swift to
hear and slow to speak. It is common for contenders to monopolize the
reputation of wisdom, and then to insist upon it as their privilege to
be dictators. How unbecoming this conduct is in others every one can
see; but few that are guilty of it can see it in themselves. Time was
when Job had the last word in all debates (ch. xxix. 22): After my
words they spoke not again. Then he was in power and prosperity; but
now that he was impoverished and brought low he could scarcely be
allowed to speak at all, and every thing he said was as much vilified
as formerly it had been magnified. Wisdom therefore (as the world goes)
is good with an inheritance (Eccl. vii. 11); for the poor man's wisdom
is despised, and, because he is poor, his words are not heard, Eccl.
ix. 16.
II. With a regardlessness of what was said to him, intimated in that,
Mark, and afterwards we will speak. And it is to no purpose to speak,
though what is said be ever so much to the purpose, if those to whom it
is addressed will not mark and observe it. Let the ear be opened to
hear as the learned, and then the tongues of the learned will do good
service (Isa. l. 4) and not otherwise. It is an encouragement to those
that speak of the things of God to see the hearers attentive.
III. With a haughty contempt and disdain of his friends and of that
which they offered (v. 3): Wherefore are we counted as beasts? This was
invidious. Job had indeed called them mockers, had represented them
both as unwise and as unkind, wanting both in the reason and tenderness
of men, but he did not count them beasts; yet Bildad so represents the
matter, 1. Because his high spirit resented what Job had said as if it
had been the greatest affront imaginable. Proud men are apt to think
themselves slighted more than really they are. 2. Because his hot
spirit was willing to find a pretence to be hard upon Job. Those that
incline to be severe upon others will have it thought that others have
first been so upon them.
IV. With outrageous passion: He teareth himself in his anger, v. 4.
Herein he seems to reflect upon what Job had said (ch. xiii. 14):
Wherefore did I take my flesh in my teeth? "It is thy own fault," says
Bildad. Or he reflected upon what he said ch. xvi. 9, where he seemed
to charge it upon God, or, as some think, upon Eliphaz: He teareth me
in his wrath. "No," says Bildad; "thou alone shalt bear it." He teareth
himself in his anger. Note, Anger is a sin that is its own punishment.
Fretful passionate people tear and torment themselves. He teareth his
soul (so the word is); every sin wounds the soul, tears that, wrongs
that (Prov. viii. 36), unbridled passion particularly.
V. With a proud and arrogant expectation to give law even to Providence
itself: "Shall the earth be forsaken for thee? Surely not; there is no
reason for that, that the course of nature should be changed and the
settled rules of government violated to gratify the humour of one man.
Job, dost thou think the world cannot stand without thee; but that, if
thou art ruined, all the world is ruined and forsaken with thee?" Some
make it a reproof of Job's justification of himself, falsely
insinuating that either Job was a wicked man or we must deny a
Providence and suppose that God has forsaken the earth and the rock of
ages is removed. It is rather a just reproof of his passionate
complaints. When we quarrel with the events of Providence we forget
that, whatever befals us, it is, 1. According to the eternal purpose
and counsel of God. 2. According to the written word. Thus it is
written that in the world we must have tribulation, that, since we sin
daily, we must expect to smart for it; and, 3. According to the usual
way and custom, the track of Providence, nothing but what is common to
men; and to expect that God's counsels should change, his method alter,
and his word fail, to please us, is as absurd and unreasonable as to
think the earth should be forsaken for us and the rock removed out of
its place.
Miserable Condition of the Wicked. (b. c. 1520.)
5 Yea, the light of the wicked shall be put out, and the spark of his
fire shall not shine. 6 The light shall be dark in his tabernacle,
and his candle shall be put out with him. 7 The steps of his strength
shall be straitened, and his own counsel shall cast him down. 8 For
he is cast into a net by his own feet, and he walketh upon a snare. 9
The gin shall take him by the heel, and the robber shall prevail
against him. 10 The snare is laid for him in the ground, and a trap
for him in the way.
The rest of Bildad's discourse is entirely taken up in an elegant
description of the miserable condition of a wicked man, in which there
is a great deal of certain truth, and which will be of excellent use if
duly considered--that a sinful condition is a sad condition, and that
iniquity will be men's ruin if they do not repent of it. But it is not
true that all wicked people are visibly and openly made thus miserable
in this world; nor is it true that all who are brought into great
distress and trouble in this world are therefore to be deemed and
adjudged wicked men, when no other proof appears against them; and
therefore, though Bildad thought the application of it to Job was easy,
yet it was not safe nor just. In these verses we have,
I. The destruction of the wicked foreseen and foretold, under the
similitude of darkness (v. 5, 6): Yea, the light of the wicked shall be
put out. Even his light, the best and brightest part of him, shall be
put out; even that which he rejoiced in shall fail him. Or the yea may
refer to Job's complaints of the great distress he was in and the
darkness he should shortly make his bed in. "Yea," says Bildad, "So it
is; thou art clouded, and straitened, and made miserable, and no better
could be expected; for the light of the wicked shall be put out, and
therefore thine shall." Observe here, 1. The wicked may have some light
for a while, some pleasure, some joy, some hope within, as well as
wealth, and honour, and power without. But his light is but a spark (v.
5), a little thing and soon extinguished. It is but a candle (v. 6),
wasting, and burning down, and easily blown out. It is not the light of
the Lord (that is sun-light), but the light of his own fire and sparks
of his own kindling, Isa. l. 11. 2. His light will certainly be put out
at length, quite put out, so that not the least spark of it shall
remain with which to kindle another fire. Even while he is in his
tabernacle, while he is in the body, which is the tabernacle of the
soul (2 Cor. v. 1), the light shall be dark; he shall have no true
solid comfort, no joy that is satisfying, no hope that is supporting.
Even the light that is in him is darkness; and how great is that
darkness! But, when he is put out of this tabernacle by death, his
candle shall be put out with him. The period of his life will be the
final period of all his days and will turn all his hopes into endless
despair. When a wicked man dies his expectation shall perish, Prov. xi.
7. He shall lie down in sorrow.
II. The preparatives for that destruction represented under the
similitude of a beast or bird caught in a snare, or a malefactor
arrested and taken into custody in order to his punishment, v. 7-10. 1.
Satan is preparing for his destruction. He is the robber that shall
prevail against him (v. 9); for, as he was a murderer, so he was a
robber, from the beginning. He, as the tempter, lays snares for sinners
in the way, wherever they go, and he shall prevail. If he make them
sinful like himself, he will make them miserable like himself. He hunts
for the precious life. 2. He is himself preparing for his own
destruction by going on in sin, and so treasuring up wrath against the
day of wrath. God gives him up, as he deserves and desires, to his own
counsels, and then his own counsels cast him down, v. 7. His sinful
projects and pursuits bring him into mischief. He is cast into a net by
his own feet (v. 8), runs upon his own destruction, is snared in the
work of his own hands (Ps. ix. 16); his own tongue falls upon him, Ps.
lxiv. 8. In the transgression of an evil man there is a snare. 3. God
is preparing for his destruction. The sinner by his sin is preparing
the fuel and then God by his wrath is preparing the fire. See here,
(1.) How the sinner is infatuated, to run himself into the snare; and
whom God will destroy he infatuates. (2.) How he is embarrassed: The
steps of his strength, his mighty designs and efforts, shall be
straitened, so that he shall not compass what he intended; and the more
he strives to extricate himself the more will he be entangled. Evil men
wax worse and worse. (3.) How he is secured and kept from escaping the
judgments of God that are in pursuit of him. The gin shall take him by
the heel. He can no more escape the divine wrath that is in pursuit of
him than a man, so held, can flee from the pursuer. God knows how to
reserve the wicked for the day of judgment, 2 Pet. ii. 9.
11 Terrors shall make him afraid on every side, and shall drive him to
his feet. 12 His strength shall be hungerbitten, and destruction
shall be ready at his side. 13 It shall devour the strength of his
skin: even the firstborn of death shall devour his strength. 14 His
confidence shall be rooted out of his tabernacle, and it shall bring
him to the king of terrors. 15 It shall dwell in his tabernacle,
because it is none of his: brimstone shall be scattered upon his
habitation. 16 His roots shall be dried up beneath, and above shall
his branch be cut off. 17 His remembrance shall perish from the
earth, and he shall have no name in the street. 18 He shall be driven
from light into darkness, and chased out of the world. 19 He shall
neither have son nor nephew among his people, nor any remaining in his
dwellings. 20 They that come after him shall be astonied at his day,
as they that went before were affrighted. 21 Surely such are the
dwellings of the wicked, and this is the place of him that knoweth not
God.
Bildad here describes the destruction itself which wicked people are
reserved for in the other world, and which, in some degree, often
seizes them in this world. Come, and see what a miserable condition the
sinner is in when his day comes to fall.
I. See him disheartened and weakened by continual terrors arising from
the sense of his own guilt and the dread of God's wrath (v. 11, 12):
Terror shall make him afraid on every side. The terrors of his own
conscience shall haunt him, so that he shall never be easy. Wherever he
goes, these shall follow him; which way soever he looks, these shall
stare him in the face. It will make him tremble to see himself fought
against by the whole creation, to see Heaven frowning on him, hell
gaping for him, and earth sick of him. He that carries his own accuser,
and his own tormentor, always in his bosom, cannot but be afraid on
every side. This will drive him to his feet, like the malefactor, who,
being conscious of his own guilt, takes to his heels and flees when
none pursues, Prov. xxviii. 1. But his feet will do him no service;
they are fast in the snare, v. 9. The sinner may as soon overpower the
divine omnipotence as flee from the divine omniscience, Amos ix. 2, 3.
No marvel that the sinner is dispirited and distracted with fear, for,
1. He sees his ruin approaching: Destruction shall be ready at his
side, to seize him whenever justice gives the word, so that he is
brought into desolation in a moment, Ps. lxxiii. 19. 2. He feels
himself utterly unable to grapple with it, either to escape it or to
bear up under it. That which he relied upon as his strength (his
wealth, power, pomp, friends, and the hardiness of his own spirit)
shall fail him in the time of need, and be hunger-bitten, that is, it
shall do him no more service than a famished man, pining away for
hunger, would do in work or war. The case being thus with him, no
marvel that he is a terror to himself. Note, The way of sin is a way of
fear, and leads to everlasting confusion, of which the present terrors
of an impure and unpacified conscience are earnests, as they were to
Cain and Judas.
II. See him devoured and swallowed up by a miserable death; and
miserable indeed a wicked man's death is, how secure and jovial soever
his life was. 1. See him dying, arrested by the first-born of death
(some disease, or some stroke that has in it a more than ordinary
resemblance of death itself; so great a death, as it is called, 2 Cor.
i. 10, a messenger of death that has in it an uncommon strength and
terror), weakened by the harbingers of death, which devour the strength
of his skin, that is, it shall bring rottenness into his bones and
consume them. His confidence shall then be rooted out of his tabernacle
(v. 14), that is, all that he trusted to for his support shall be taken
from him, and he shall have nothing to rely upon, no, not his own
tabernacle. His own soul was his confidence, but that shall be rooted
out of the tabernacle of the body, as a tree that cumbered the ground.
"Thy soul shall be required of thee." 2. See him dead, and see his case
then with an eye of faith. (1.) He is then brought to the king of
terrors. He was surrounded with terrors while he lived (v. 11), and
death was the king of all those terrors; they fought against the sinner
in death's name, for it is by reason of death that sinners are all
their lifetime subject to bondage (Heb. ii. 15), and at length they
will be brought to that which they so long feared, as a captive to the
conqueror. Death is terrible to nature; our Saviour himself prayed,
Father, save me from this hour. But to the wicked it is in a special
manner the king of terrors, both as it is a period to that life in
which they placed their happiness and a passage to that life where they
will find their endless misery. How happy then are the saints, and how
much indebted to the Lord Jesus, by whom death is so far abolished, and
the property of it altered, that this king of terrors becomes a friend
and servant! (2.) He is then driven from the light into darkness (v.
18), from the light of this world, and his prosperous condition in it,
into darkness, the darkness of the grave, the darkness of hell, into
utter darkness, never to see light (Ps. xlix. 19), not the least gleam,
nor any hopes of it. (3.) He is then chased out of the world, hurried
and dragged away by the messengers of death, sorely against his will,
chased as Adam out of paradise, for the world is his paradise. It
intimates that he would fain stay here; he is loth to depart, but go he
must; all the world is weary of him, and therefore chases him out, as
glad to get rid of him. This is death to a wicked man.
III. See his family sunk and cut off, v. 15. The wrath and curse of God
light and lie, not only upon his head and heart, but upon his house
too, to consume it with the timber and stones thereof, Zech. v. 4.
Death itself shall dwell in his tabernacle, and, having expelled him,
shall take possession of his house, to the terror and destruction of
all that he leaves behind. Even the dwelling shall be ruined for the
sake of its owner: Brimstone shall be scattered upon his habitation,
rained upon it as upon Sodom, to the destruction of which this seems to
have reference. Some think he here upbraids Job with the burning of his
sheep and servants with fire from heaven. The reason is here given why
his tabernacle is thus marked for ruin: Because it is none of his; that
is, it was unjustly got, and kept, from the rightful owner, and
therefore let him not expect either the comfort or the continuance of
it. His children shall perish, either with him or after him, v. 16. So
that, his roots being in his own person dried up beneath, above his
branch (every child of his family) shall be cut off. Thus the houses of
Jeroboam, Baasha, and Ahab, were cut off; none that descended from them
were left alive. Those who take root in the earth may expect it will
thus be dried up; but, if we be rooted in Christ, even our leaf shall
not wither, much less shall our branch be cut off. Those who consult
the true honour of their family, and the welfare of its branches, will
be afraid of withering it by sin. The extirpation of the sinner's
family is mentioned again (v. 19): He shall neither have son nor
nephew, child nor grandchild, to enjoy his estate and bear up his name,
nor shall there be any remaining in his dwelling akin to him. Sin
entails a curse upon posterity, and the iniquity of the fathers is
often visited upon the children. Herein, also, it is probable that
Bildad reflects upon the death of Job's children and servants, as a
further proof of his being a wicked man; whereas all that are written
childless are not thereby written graceless; there is a name better
than that of sons and daughters.
IV. See his memory buried with him, or made odious; he shall either be
forgotten or spoken of with dishonour (v. 17): His remembrance shall
perish from the earth; and, if it perish thence, it perishes wholly,
for it was never written in heaven, as the names of the saints are,
Luke x. 20. All his honour shall be laid and lost in the dust, or
stained with perpetual infamy, so that he shall have no name in the
street, departing without being desired. Thus the judgments of God
follow him, after death, in this world, as an indication of the misery
his soul is in after death, and an earnest of that everlasting shame
and contempt to which he shall rise in the great day. The memory of the
just is blessed, but the name of the wicked shall rot, Prov. x. 7.
V. See a universal amazement at his fall, v. 20. Those that see it are
affrighted, so sudden is the change, so dreadful the execution, so
threatening to all about him: and those that come after, and hear the
report of it, are astonished at it; their ears are made to tingle, and
their hearts to tremble, and they cry out, Lord, how terrible art thou
in thy judgments! A place or person utterly ruined is said to be made
an astonishment, Deut. xxviii. 37; 2 Chron. vii. 21; Jer. xxv. 9, 18.
Horrible sins bring strange punishments.
VI. See all this averred as the unanimous sense of the patriarchal age,
grounded upon their knowledge of God and their many observations of his
providence (v. 21): Surely such are the dwellings of the wicked, and
this is the place (this the condition) of him that knows not God! See
here what is the beginning, and what is the end, of the wickedness of
this wicked world. 1. The beginning of it is ignorance of God, and it
is a wilful ignorance, for there is that to be known of him which is
sufficient to leave them for ever inexcusable. They know not God, and
then they commit all iniquity. Pharaoh knows not the Lord, and
therefore will not obey his voice. 2. The end of it, and that is utter
destruction. Such, so miserable, are the dwellings of the wicked.
Vengeance will be taken of those that know not God, 2 Thess. i. 8. For
those whom he has not honour from he will get himself honour upon. Let
us therefore stand in awe and not sin, for it will certainly be
bitterness in the latter end.
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J O B
CHAP. XIX.
This chapter is Job's answer to Bildad's discourse in the foregoing
chapter. Though his spirit was grieved and much heated, and Bildad was
very peevish, yet he gave him leave to say all he designed to say, and
did not break in upon him in the midst of his argument; but, when he
had done, he gave him a fair answer, in which, I. He complains of
unkind usage. And very unkindly he takes it. 1. That his comforters
added to his affliction, ver. 2-7. 2. That his God was the author of
his affliction, ver. 8-12. 3. That his relations and friends were
strange to him, and shy of him, in his affliction, ver. 20-22. II. He
comforts himself with the believing hopes of happiness in the other
world, though he had so little comfort in this, making a very solemn
confession of his faith, with a desire that it might be recorded as an
evidence of his sincerity, ver. 23-27. III. He concludes with a caution
to his friends not to persist in their hard censures of him, ver. 28,
29. If the remonstrance Job here makes of his grievances may serve
sometimes to justify our complaints, yet his cheerful views of the
future state, at the same time, may shame us Christians, and may serve
to silence our complaints, or at least to balance them.
The Reply of Job to Bildad. (b. c. 1520.)
1 Then Job answered and said, 2 How long will ye vex my soul, and
break me in pieces with words? 3 These ten times have ye reproached
me: ye are not ashamed that ye make yourselves strange to me. 4 And
be it indeed that I have erred, mine error remaineth with myself. 5
If indeed ye will magnify yourselves against me, and plead against me
my reproach: 6 Know now that God hath overthrown me, and hath
compassed me with his net. 7 Behold, I cry out of wrong, but I am not
heard: I cry aloud, but there is no judgment.
Job's friends had passed a very severe censure upon him as a wicked man
because he was so grievously afflicted; now here he tells them how ill
he took it to be so censured. Bildad had twice begun with a How long
(ch. viii. 2, xviii. 2), and therefore Job, being now to answer him
particularly, begins with a How long too, v. 2. What is not liked is
commonly thought long; but Job had more reason to think those long who
assaulted him than they had to think him long who only vindicated
himself. Better cause may be shown for defending ourselves, if we have
right on our side, than for offending our brethren, though we have
right on our side. Now observe here,
I. How he describes their unkindness to him and what account he gives
of it. 1. They vexed his soul, and that is more grievous than the
vexation of the bones, Ps. vi. 2, 3. They were his friends; they came
to comfort him, pretended to counsel him for the best; but with a great
deal of gravity, and affectation of wisdom and piety, they set
themselves to rob him of the only comfort he had now left him in a good
God, a good conscience, and a good name; and this vexed him to his
heart. 2. They broke him in pieces with words, and those were surely
hard and very cruel words that would break a man to pieces: they
grieved him, and so broke him; and therefore there will be a reckoning
hereafter for all the hard speeches spoken against Christ and his
people, Jude 15. 3. They reproached him, (v. 3), gave him a bad
character and laid to his charge things that he knew not. To an
ingenuous mind reproach is a cutting thing. 4. They made themselves
strange to him, were shy of him now that he was in his troubles, and
seemed as if they did not know him (ch. ii. 12), were not free with him
as they used to be when he was in his prosperity. Those are governed by
the spirit of the world, and not by any principles of true honour or
love, who make themselves strange to their friends, or God's friends,
when they are in trouble. A friend loves at all times. 5. They not only
estranged themselves from him, but magnified themselves against him (v.
5), not only looked shy of him, but looked big upon him, and insulted
over him, magnifying themselves to depress him. It is a mean thing, it
is a base thing, thus to trample upon those that are down. 6. They
pleaded against him his reproach, that is, they made use of his
affliction as an argument against him to prove him a wicked man. They
should have pleaded for him his integrity, and helped him to take the
comfort of that under his affliction, and so have pleaded that against
his reproach (as St. Paul, 2 Cor. i. 12); but, instead of that, they
pleaded his reproach against his integrity, which was not only unkind,
but very unjust; for where shall we find an honest man if reproach may
be admitted for a plea against him?
II. How he aggravates their unkindness. 1. They had thus abused him
often (v. 3): These ten times you have reproached me, that is, very
often, as Gen. xxxi. 7; Num. xiv. 22. Five times they had spoken, and
every speech was a double reproach. He spoke as if he had kept a
particular account of their reproaches, and could tell just how many
they were. It is but a peevish and unfriendly thing to do so, and looks
like a design of retaliation and revenge. We better befriend our own
peace by forgetting injuries and unkindnesses than by remembering them
and scoring them up. 2. They continued still to abuse him, and seemed
resolved to persist in it: "How long will you do it?" v. 2, 5. "I see
you will magnify yourselves against me, notwithstanding all I have said
in my own justification." Those that speak too much seldom think they
have said enough; and, when the mouth is opened in passion, the ear is
shut to reason. 3. They were not ashamed of what they did, v. 3. They
had reason to be ashamed of their hard-heartedness, so ill becoming
men, of their uncharitableness, so ill becoming good men, and of their
deceitfulness, so ill becoming friends: but were they ashamed? No,
though they were told of it again and again, yet they could not blush.
III. How he answers their harsh censures, by showing them that what
they condemned was capable of excuse, which they ought to have
considered. 1. The errors of his judgment were excusable (v. 4): "Be it
indeed that I have erred, that I am in the wrong through ignorance or
mistake," which may well be supposed concerning men, concerning good
men. Humanum est errare--Error cleaves to humanity; and we must be
willing to suppose it concerning ourselves. It is folly to think
ourselves infallible. "But be it so," said Job, "my error remaineth
with myself," that is, "I speak according to the best of my judgment,
with all sincerity, and not from a spirit of contradiction." Or, "If I
be in an error, I keep it to myself, and do not impose it upon others
as you do. I only prove myself and my own work by it. I meddle not with
other people, either to teach them or to judge them." Men's errors are
the more excusable if they keep them to themselves, and do not disturb
others with them. Hast thou faith? Have it to thyself. Some give this
sense of these words: "If I be in an error, it is I that must smart for
it; and therefore you need not concern yourselves: nay, it is I that do
smart, and smart severely, for it; and therefore you need not add to my
misery by your reproaches." 2. The breakings out of his passion, though
not justifiable, yet were excusable, considering the vastness of his
grief and the extremity of his misery. "If you will go on to cavil at
every complaining word I speak, will make the worst of it and improve
it against me, yet take the cause of the complaint along with you, and
weigh that, before you pass a judgment upon the complaint, and turn it
to my reproach: Know then that God has overthrown me," v. 6. Three
things he would have them consider:--(1.) That his trouble was very
great. He was overthrown, and could not help himself, enclosed as in a
net, and could not get out. (2.) That God was the author of it, and
that, in it, he fought against him: "It was his hand that overthrew me;
it is in his net that I am enclosed; and therefore you need not appear
against me thus. I have enough to do to grapple with God's displeasure;
let me not have yours also. Let God's controversy with me be ended
before you begin yours." It is barbarous to persecute him whom God hath
smitten and to talk to the grief of one whom he hath wounded, Ps. lxix.
26. (3.) That he could not obtain any hope of the redress of his
grievances, v. 7. He complained of his pain, but got no ease--begged to
know the cause of his affliction, but could not discover it--appealed
to God's tribunal for the clearing of his innocency, but could not
obtain a hearing, much less a judgment, upon his appeal: I cry out of
wrong, but I am not heard. God, for a time, may seem to turn away his
ear from his people, to be angry at their prayers and overlook their
appeals to him, and they must be excused if, in that case, they
complain bitterly. Woe unto us if God be against us!
Job Complains of God's Displeasure; Job Complains of His Friends. (b. c.
1520.)
8 He hath fenced up my way that I cannot pass, and he hath set darkness
in my paths. 9 He hath stripped me of my glory, and taken the crown
from my head. 10 He hath destroyed me on every side, and I am gone:
and mine hope hath he removed like a tree. 11 He hath also kindled
his wrath against me, and he counteth me unto him as one of his
enemies. 12 His troops come together, and raise up their way against
me, and encamp round about my tabernacle. 13 He hath put my brethren
far from me, and mine acquaintance are verily estranged from me. 14
My kinsfolk have failed, and my familiar friends have forgotten me.
15 They that dwell in mine house, and my maids, count me for a
stranger: I am an alien in their sight. 16 I called my servant, and
he gave me no answer; I intreated him with my mouth. 17 My breath is
strange to my wife, though I intreated for the children's sake of mine
own body. 18 Yea, young children despised me; I arose, and they spake
against me. 19 All my inward friends abhorred me: and they whom I
loved are turned against me. 20 My bone cleaveth to my skin and to my
flesh, and I am escaped with the skin of my teeth. 21 Have pity upon
me, have pity upon me, O ye my friends; for the hand of God hath
touched me. 22 Why do ye persecute me as God, and are not satisfied
with my flesh?
Bildad had very disingenuously perverted Job's complaints by making
them the description of the miserable condition of a wicked man; and
yet he repeats them here, to move their pity, and to work upon their
good nature, if they had any left in them.
I. He complains of the tokens of God's displeasure which he was under,
and which infused the wormwood and gall into the affliction and misery.
How doleful are the accents of his complaints! "He hath kindled his
wrath against me, which flames and terrifies me, which burns and pains
me," v. 11. What is the fire of hell but the wrath of God? Seared
consciences will feel it hereafter, but do not fear it now. Enlightened
consciences fear it now, but shall not feel it hereafter. Job's present
apprehension was that God counted him as one of his enemies; and yet,
at the same time, God loved him, and gloried in him, as his faithful
friend. It is a gross mistake, but a very common one, to think that
whom God afflicts he treats as his enemies; whereas, on the contrary,
as many as he loves he rebukes and chastens; it is the discipline of
his sons. Which way soever Job looked he thought he saw the tokens of
God's displeasure against him. 1. Did he look back upon his former
prosperity? He saw God's hand putting an end to that (v. 9): "He has
stripped me of my glory, my wealth, honour, power, and all the
opportunity I had of doing good. My children were my glory, but I have
lost them; and whatever was a crown to my head he has taken it from me,
and has laid all my honour in the dust." See the vanity of worldly
glory: it is what we may be soon stripped of; and, whatever strips us,
we must see and own God's hand in it and comply with his design. 2. Did
he look down upon his present troubles? He saw God giving them their
commission, and their orders to attack him. They are his troops, that
act by his direction, which encamp against me, v. 12. It did not so
much trouble him that his miseries came upon him in troops as that they
were God's troops, in whom it seemed as if God fought against him and
intended his destruction. God's troops encamped around his tabernacle,
as soldiers lay siege to a strong city, cutting off all provisions from
being brought into it and battering it continually; thus was Job's
tabernacle besieged. Time was when God's hosts encamped round him for
safety: Hast thou not made a hedge about him? Now, on the contrary,
they surrounded him, to his terror, and destroyed him on every side, v.
10. 3. Did he look forward for deliverance? He saw the hand of God
cutting off all hopes of that (v. 8): "He hath fenced up my way, that I
cannot pass. I have now no way left to help myself, either to extricate
myself out of my troubles or to ease myself under them. Would I make
any motion, take any steps towards deliverance? I find my way hedged
up; I cannot do what I would; nay, if I would please myself with the
prospect of a deliverance hereafter, I cannot do it; it is not only out
of my reach, but out of my sight: God hath set darkness in my paths,
and there is none to tell me how long," Ps. lxxiv. 9. He concludes (v.
10), "I am gone, quite lost and undone for this world; my hope hath he
removed like a tree cut down, or plucked up by the roots, which will
never grow again." Hope in this life is a perishing thing, but the hope
of good men, when it is cut off from this world, is but removed like a
tree, transplanted from this nursery to the garden of the Lord. We
shall have no reason to complain if God thus remove our hopes from the
sand to the rock, from things temporal to things eternal.
II. He complains of the unkindness of his relations and of all his old
acquaintance. In this also he owns the hand of God (v. 13): He has put
my brethren far from me, that is, "He has laid those afflictions upon
me which frighten them from me, and make them stand aloof from my
sores." As it was their sin God was not the author of it; it is Satan
that alienates men's minds from their brethren in affliction. But, as
it was Job's trouble, God ordered it for the completing of his trial.
As we must eye the hand of God in all the injuries we receive from our
enemies ("the Lord has bidden Shimei curse David"), so also in all the
slights and unkindnesses we receive from our friends, which will help
us to bear them the more patiently. Every creature is that to us (kind
or unkind, comfortable or uncomfortable) which God makes it to be. Yet
this does not excuse Job's relations and friends from the guilt of
horrid ingratitude and injustice to him, which he had reason to
complain of; few could have borne it so well as he did. He takes notice
of the unkindness, 1. Of his kindred and acquaintance, his neighbours,
and such as he had formerly been familiar with, who were bound by all
the laws of friendship and civility to concern themselves for him, to
visit him, to enquire after him, and to be ready to do him all the good
offices that lay in their power; yet these were estranged from him, v.
13. They took no more care about him than if he had been a stranger
whom they never knew. His kinsfolk, who claimed relation to him when he
was in prosperity, now failed him; they came short of their former
professions of friendship to him and his present expectations of
kindness from them. Even his familiar friends, whom he was mindful of,
had now forgotten him, had forgotten both his former friendliness to
them and his present miseries: they had heard of his troubles, and
designed him a visit; but truly they forgot it, so little affected were
they with it. Nay, his inward friends, the men of his secret, whom he
was most intimate with and laid in his bosom, not only forgot him, but
abhorred him, kept as far off from him as they could, because he was
poor and could not entertain them as he used to do, and because he was
sore and a loathsome spectacle. Those whom he loved, and who therefore
were worse than publicans if they did not love him now that he was in
distress, not only turned from him, but were turned against him, and
did all they could to make him odious, so to justify themselves in
being so strange to him, v. 19. So uncertain is the friendship of men;
but, if God be our friend, he will not fail us in a time of need. But
let none that pretend either to humanity or Christianity ever use their
friends as Job's friends used him: adversity is the proof of
friendship. 2. Of his domestics and family relations. Sometimes indeed
we find that, beyond our expectation, there is a friend that sticks
closer than a brother; but the master of a family ordinarily expects to
be attended on and taken care of by those of his family, even when,
through weakness of body or mind, he has become despicable to others.
But poor Job was misused by his own family, and some of his worst foes
were those of his own house. He mentions not his children; they were
all dead, and we may suppose that the unkindness of his surviving
relations made him lament the death of his children so much the more:
"If they had been alive," would he think, "I should have had comfort in
them." As for those that were now about him, (1.) His own servants
slighted him. His maids did not attend him in his illness, but counted
him for a stranger and an alien, v. 15. His other servants never heeded
him; if he called to them they would not come at his call, but
pretended that they did not hear him. If he asked them a question, they
would not vouchsafe to give him an answer, v. 16. Job had been a good
master to them, and did not despise their cause when they pleaded with
him (ch. xxxi. 13), and yet they were rude to him now, and despised his
cause when he pleaded with them. We must not think it strange if we
receive evil at the hand of those from whom we have deserved well.
Though he was now sickly, yet he was not cross with his servants, and
imperious, as is too common, but he entreated his servants with his
mouth, when he had authority to command; and yet they would not be
civil to him, neither kind nor just. Note, Those that are sick and in
sorrow are apt to take things ill, and be jealous of a slight, and to
lay to heart the least unkindness done to them: when Job was in
affliction even his servants' neglect of him troubled him. (2.) But,
one would think, when all forsook him, the wife of his bosom should
have been tender of him: no, because he would not curse God and die, as
she persuaded him, his breath was strange to her too; she did not care
for coming near him, nor took any notice of what he said, v. 17. Though
he spoke to her, not with the authority, but with the tenderness of a
husband, did not command, but entreated her by that conjugal love which
their children were the pledges of, yet she regarded him not. Some read
it, "Though I lamented, or bemoaned myself, for the children," that is,
"for the death of the children of my own body," an affliction in which
she was equally concerned with him. Now, it appeared, the devil spared
her to him, not only to be his tempter, but to be his tormentor. By
what she said to him at first, Curse God and die, it appeared that she
had little religion in her; and what can one expect that is kind and
good from those that have not the fear of God before their eyes and are
not governed by conscience? (3.) Even the little children who were born
in his house, the children of his own servants, who were his servants
by birth, despised him, and spoke against him (v. 18); though he arose
in civility to speak friendly to them, or with authority to check them,
they let him know that they neither feared him nor loved him.
III. He complains of the decay of his body; all the beauty and strength
of that were gone. When those about him slighted him, if he had been in
health, and at ease, he might have enjoyed himself. But he could take
as little pleasure in himself as others took in him (v. 20): My bone
cleaves now to my skin, as formerly it did to my flesh; it was this
that filled him with wrinkles (ch. xvi. 8); he was a perfect skeleton,
nothing but skin and bones. Nay, his skin too was almost gone, little
remained unbroken but the skin of his teeth, his gums and perhaps his
lips; all the rest was fetched off by his sore boils. See what little
reason we have to indulge the body, which, after all our care, may be
thus consumed by the diseases which it has in itself the seeds of.
IV. Upon all these accounts he recommends himself to the compassion of
his friends, and justly blames their harshness with him. From this
representation of his deplorable case, it was easy to infer, 1. That
they ought to pity him, v. 21. This he begs in the most moving melting
language that could be, enough (one would think) to break a heart of
stone: "Have pity upon me, have pity upon me, O you my friends! if you
will do nothing else for me, be sorry for me, and show some concern for
me; have pity upon me, for the hand of God hath touched me. My case is
sad indeed, for I have fallen into the hands of the living God, my
spirit is touched with the sense of his wrath, a calamity of all other
the most piteous." Note, It becomes friends to pity one another when
they are in trouble, and not to shut up the bowels of compassion. 2.
That, however, they ought not to persecute him; if they would not ease
his affliction by their pity, yet they must not be so barbarous as to
add to it by their censures and reproaches (v. 22): "Why do you
persecute me as God? Surely his rebukes are enough for one man to bear;
you need not add your wormwood and gall to the cup of affliction he
puts into my hand, it is bitter enough without that: God has a
sovereign power over me, and may do what he pleases with me; but do you
think that you may do so too?" No, we must aim to be like the Most Holy
and the Most Merciful, but not like the Most High and Most Mighty. God
gives not account of any of his matters, but we must give account of
ours. If they did delight in his calamity, let them be satisfied with
his flesh, which was wasted and gone, but let them not, as if that were
too little, wound his spirit, and ruin his good name. Great tenderness
is due to those that are in affliction, especially to those that are
troubled in mind.
Job's Confession of Faith; Happiness of the Redeemed. (b. c. 1520.)
23 Oh that my words were now written! oh that they were printed in a
book! 24 That they were graven with an iron pen and lead in the rock
for ever! 25 For I know that my redeemer liveth, and that he shall
stand at the latter day upon the earth: 26 And though after my skin
worms destroy this body, yet in my flesh shall I see God: 27 Whom I
shall see for myself, and mine eyes shall behold, and not another;
though my reins be consumed within me. 28 But ye should say, Why
persecute we him, seeing the root of the matter is found in me? 29 Be
ye afraid of the sword: for wrath bringeth the punishments of the
sword, that ye may know there is a judgment.
In all the conferences between Job and his friends we do not find any
more weighty and considerable lines than these; would one have expected
it? Here is much both of Christ and heaven in these verses: and he that
said such things as these declared plainly that he sought the better
country, that is, the heavenly; as the patriarchs of that age did, Heb.
xi. 14. We have here Job's creed, or confession of faith. His belief in
God the Father Almighty, the Maker of heaven and earth, and the
principles of natural religion, he had often professed: but here we
find him no stranger to revealed religion; though the revelation of the
promised Seed, and the promised inheritance, was then discerned only
like the dawning of the day, yet Job was taught of God to believe in a
living Redeemer, and to look for the resurrection of the dead and the
life of the world to come, for of these, doubtless, he must be
understood to speak. These were the things he comforted himself with
the expectation of, and not a deliverance from his trouble or a revival
of his happiness in this world, as some would understand him; for
besides that the expressions he here uses, of the Redeemer's standing
at the latter day upon the earth, of his seeing God, and seeing him for
himself, are wretchedly forced if they be understood of any temporal
deliverance, it is very plain that he had no expectation at all of his
return to a prosperous condition in this world. He had just now said
that his way was fenced up, (v. 8) and his hope removed like a tree, v.
10. Nay, and after this he expressed his despair of any comfort in this
life, ch. xxiii. 8, 9; xxx. 23. So that we must necessarily understand
him of the redemption of his soul from the power of the grave, and his
reception to glory, which is spoken of, Ps. xlix. 15. We have reason to
think that Job was just now under an extraordinary impulse of the
blessed Spirit, which raised him above himself, gave him light, and
gave him utterance, even to his own surprise. And some observe that,
after this, we do not find Job's discourses such passionate, peevish,
unbecoming, complaints of God and his providence as we have before met
with: this hope quieted his spirit, stilled the storm and, having here
cast anchor within the veil, his mind was kept steady from this time
forward. Let us observe,
I. To what intent Job makes this confession of his faith here. Never
did any thing come in more pertinently, or to better purpose. 1. Job
was now accused, and this was his appeal. His friends reproached him as
a hypocrite and contemned him as a wicked man; but he appeals to his
creed, to his faith, to his hope, and to his own conscience, which not
only acquitted him from reigning sin, but comforted him with the
expectation of a blessed resurrection. These are not the words of him
that has a devil. He appeals to the coming of the Redeemer, from this
wrangle at the bar to the judgment of the bench, even to him to whom
all judgment is committed, who he knew would right him. The
consideration of God's day coming will make it a very small thing with
us to be judged of man's judgment, 1 Cor. iv. 3, 4. How easily may we
bear the unjust calumnies and reproaches of men while we expect the
glorious appearance of our Redeemer, and his redeemed, at the last day,
and that there will then be a resurrection of names, as well as bodies!
2. Job was now afflicted, and this was his cordial; when he was pressed
above measure this kept him from fainting--he believed that he should
see the goodness of the Lord in the land of the living; not in this
world, for that is the land of the dying.
II. With what a solemn preface he introduces it, v. 23, 24. He breaks
off his complaints abruptly, to triumph his comforts, which he does,
not only for his own satisfaction, but for the edification of others.
Those now about him, he feared, would little regard what he said, and
so it proved, He therefore wished it might be recorded for the
generations to come. O that my words were now written, the words I am
now about to say! As if he had said, "I own I have spoken many
unadvised words, which I could wish might be forgotten, for they will
neither do me credit nor do others good. But I am now going to speak
deliberately, and that which I desire may be published to all the world
and preserved for the generations to come, in perpetuam rei
memoriam--for an abiding memorial, and therefore that it may be written
plainly and printed, or drawn out in large and legible characters, so
that he that runs may read it; and that it may not be left in loose
papers, but put into a book; or, if that should perish, that it may be
engraven like an inscription upon a monument, with an iron pen in lead,
or in the stone; let the engraver use all his art to make it a durable
appeal to posterity." That which Job here somewhat passionately wished
for God graciously granted him. His words are written; they are printed
in God's book; so that, wherever that book is read, there shall this be
told for a memorial concerning Job. He believed, therefore he spoke.
III. What his confession itself is; what are the words which he would
have to be written; we here have them written, v. 25-27. Let us observe
them.
1. He believes the glory of the Redeemer and his own interest in him
(v. 25): I know that my Redeemer liveth, that he is in being and is my
life, and that he shall stand at last, or stand the last, or at the
latter day, upon (or above) the earth. He shall be raised up, or, He
shall be, at the latter day, (that is, in the fulness of time: the
gospel day is called the last time because that is the last
dispensation) upon the earth: so it points at his incarnation; or, He
shall be lifted up from the earth (so it points at his crucifixion), or
raised up out of the earth (so it is applicable to his resurrection),
or, as we commonly understand it, At the end of time he shall appear
over the earth, for he shall come in the clouds, and every eye shall
see him, so close shall he come to this earth. He shall stand upon the
dust (so the word is), upon all his enemies, which shall be put a dust
under his feet; and he shall tread upon them and triumph over them.
Observe here, (1.) That there is a Redeemer provided for fallen man,
and Jesus Christ is that Redeemer. The word is Goël which is used for
the next of kin, to whom, by the law of Moses, the right of redeeming a
mortgaged estate did belong, Lev. xxv. 25. Our heavenly inheritance was
mortgaged by sin; we are ourselves utterly unable to redeem it; Christ
is near of kin to us, the next kinsman that is able to redeem; he has
paid our debt, satisfied God's justice for sin, and so has taken off
the mortgage and made a new settlement of the inheritance. Our persons
also want a Redeemer; we are sold for sin, and sold under sin; our Lord
Jesus has wrought out a redemption for us, and proclaims redemption for
us, and proclaims redemption to us, and so he is truly the Redeemer.
(2.) He is a living Redeemer. As we are made by a living God, so we are
saved by a living Redeemer, who is both almighty and eternal, and is
therefore able to save to the uttermost. Of him it is witnessed that he
liveth, Heb. vii. 8; Rev. i. 18. We are dying, but he liveth, and hath
assured us that because he lives we shall live also, John xiv. 19. (3.)
There are those that through grace have an interest in this Redeemer,
and can, upon good grounds, call him theirs. When Job had lost all his
wealth and all his friends, yet he was not separated from Christ, nor
cut off from his relation to him: "Still he is my Redeemer." That next
kinsman adhered to him when all his other kindred forsook him, and he
had the comfort of it. (4.) Our interest in the Redeemer is a thing
that may be known; and, where it is known, it may be triumphed in, as
sufficient to balance all our griefs: I know (observe with what an air
of assurance he speaks it, as one confident of this very thing), I know
that my Redeemer lives. His friends have often charged him with
ignorance or vain knowledge; but he knows enough, and knows to good
purpose, who knows Christ to be his Redeemer. (5.) There will be a
latter day, a last day, a day when time shall be no more, Rev. x. 6.
That is a day we are concerned to think of every day. (6.) Our Redeemer
will at that day stand upon the earth, or over the earth, to summon the
dead out of their graves, and determine them to an unchangeable state;
for to him all judgment is committed. He shall stand, at the last, on
the dust to which this earth will be reduced by the conflagration.
2. He believes the happiness of the redeemed, and his own title to that
happiness, that, at Christ's second coming, believers shall be raised
up in glory and so made perfectly blessed in the vision and fruition of
God; and this he believes with application to himself. (1.) He counts
upon the corrupting of his body in the grave, and speaks of it with a
holy carelessness and unconcernedness: Though, after my skin (which is
already wasted and gone, none of it remaining but the skin of my teeth,
v. 20) they destroy (those that are appointed to destroy it, the grave
and the worms in it of which he had spoken, ch. xvii. 14) this body.
The word body is added: "Though they destroy this, this skeleton, this
shadow (ch. xvii. 7), this that I lay my hand upon," or (pointing
perhaps to his weak and withered limbs) "this that you see, call it
what you will; I expect that shortly it will be a feast for the worms."
Christ's body saw not corruption, but ours must. And Job mentions this,
that the glory of the resurrection he believed and hoped for might
shine the more brightly. Note, It is good for us often to think, not
only of the approaching death of our bodies, but of their destruction
and dissolution in the grave; yet let not that discourage our hope of
their resurrection, for the same power that made man's body at first,
out of common dust, can raise it out of its own dust. This body which
we now take such care about, and make such provision for, will in a
little time be destroyed. Even my reins (says Job) shall be consumed
within me (v. 27); the innermost part of the body, which perhaps
putrefies first. (2.) He comforts himself with the hopes of happiness
on the other side death and the grave: After I shall awake (so the
margin reads it), though this body be destroyed, yet out of my flesh
shall I see God. [1.] Soul and body shall come together again. That
body which must be destroyed in the grave shall be raised again, a
glorious body: Yet in my flesh I shall see God. The separate soul has
eyes wherewith to see God, eyes of the mind; but Job speaks of seeing
him with eyes of flesh, in my flesh, with my eyes; the same body that
died shall rise again, a true body, but a glorified body, fit for the
employments and entertainments of that world, and therefore a spiritual
body, 1 Cor. xv. 44. Let us therefore glorify God with our bodies
because there is such a glory designed for them. [2.] Job and God shall
come together again: In my flesh shall I see God, that is, the
glorified Redeemer, who is God. I shall see God in my flesh (so some
read it), the Son of God clothed with a body which will be visible even
to eyes of flesh. Though the body, in the grave, seem despicable and
miserable, yet it shall be dignified and made happy in the vision of
God. Job now complained that he could not get a sight of God (ch.
xxiii. 8, 9), but hoped to see him shortly, never more to lose the
sight of him, and that sight of him will be the more welcome after the
present darkness and distance. Note, It is the blessedness of the
blessed that they shall see God, shall see him as he is, see him face
to face, and no longer through a glass darkly. See with what pleasure
holy Job enlarges upon this (v. 27): "Whom I shall see for myself,"
that is, "see and enjoy, see to my own unspeakable comfort and
satisfaction. I shall see him as mine, as mine with an appropriating
sight," Rev. xxi. 3. God himself shall be with them and be their God;
they shall be like him, for they shall see him as he is, that is seeing
for themselves, 1 John iii. 2. My eyes shall behold him, and not
another. First, "He, and not another for him, shall be seen, not a type
or figure of him, but he himself." Glorified saints are perfectly sure
that they are not imposed upon; it is no deceptio visus--illusion of
the senses. Secondly, "I, and not another for me, shall see him. Though
my flesh and body be consumed, yet I shall not need a proxy; I shall
see him with my own eyes." This was what Job hoped for, and what he
earnestly desired, which, some think, is the meaning of the last
clause: My reins are spent in my bosom, that is, "all my desires are
summed up and concluded in this; this will crown and complete them all;
let me have this, and I shall have nothing more to desire; it is
enough; it is all." With this the prayers of David, the son of Jesse,
are ended.
IV. The application of this to his friends. His creed spoke comfort to
himself, but warning and terror to those that set themselves against
him.
1. It was a word of caution to them not to proceed and persist in their
unkind usage of him, v. 28. He had reproved them for what they had
said, and now tells them what they should say for the reducing of
themselves and one another to a better temper. "Why persecute we him
thus? Why do we grieve him and vex him, by censuring and condemning
him, seeing the root of the matter, or the root of the word, is found
in him?" Let this direct us, (1.) In our care concerning ourselves. We
are all concerned to see to it that the root of the matter be found in
us. A living, quickening, commanding, principle of grace in the heart,
is the root of the matter, as necessary to our religion as the root to
the tree, to which it owes both its fixedness and its fruitfulness.
Love to God and our brethren, faith in Christ, hatred of sin--these are
the root of the matter; other things are but leaves in comparison with
these. Serious godliness is the one thing needful. (2.) In our conduct
towards our brethren. We are to believe that many have the root of the
matter in them who are not in every thing of our mind--who have their
follies, and weaknesses, and mistakes--and to conclude that it is at
our peril if we persecute any such. Woe be to him that offends one of
those little ones! God will resent and revenge it. Job and his friends
differed in some notions concerning the methods of Providence, but they
agreed in the root of the matter, the belief of another world, and
therefore should not persecute one another for these differences.
2. It was a word of terror to them. Christ's second coming will be very
dreadful to those that are found smiting their fellow servants (Matt.
xxiv. 49), and therefore (v. 29), "Be you afraid of the sword, the
flaming sword of God's justice, which turns every way; fear, lest you
make yourselves obnoxious to it." Good men need to be frightened from
sin by the terrors of the Almighty, particularly from the sin of rashly
judging their brethren, Matt. vii. 1; Jam. iii. 1. Those that are
peevish and passionate with their brethren, censorious of them and
malicious towards them, should know, not only that their wrath,
whatever it pretends, works not the righteousness of God, but that,
(1.) They may expect to smart for it in this world: It brings the
punishments of the sword. Wrath leads to such crimes as expose men to
the sword of the magistrate. God himself often takes vengeance for it,
and those that showed no mercy shall find no mercy. (2.) If they repent
not, that will be an earnest of worse. By these you may know there is a
judgment, not only a present government, but a future judgment, in
which hard speeches must be accounted for.
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J O B
CHAP. XX.
One would have thought that such an excellent confession of faith as
Job made, in the close of the foregoing chapter, would satisfy his
friends, or at least mollify them; but they do not seem to have taken
any notice of it, and therefore Zophar here takes his turn, enters the
lists with Job, and attacks him with as much vehemence as before. I.
His preface is short, but hot, ver. 2, 3. II. His discourse is long,
and all upon one subject, the very same that Bildad was large upon (ch.
xviii.), the certain misery of wicked people and the ruin that awaits
them. 1. He asserts, in general, that the prosperity of a wicked person
is short, and his ruin sure, ver. 4-9. 2. He proves the misery of his
condition by many instances--that he should have a diseased body, a
troubled conscience, a ruined estate, a beggared family, an infamous
name and that he himself should perish under the weight of divine
wrath: all this is most curiously described here in lofty expressions
and lively similitudes; and it often proves true in this world, and
always in another, without repentance, ver. 10-29. But the great
mistake was, and (as bishop Patrick expresses it) all the flaw in his
discourse (which was common to him with the rest), that he imagined God
never varied from this method, and therefore Job was, without doubt, a
very bad man, though it did not appear that he was, any other way than
by his infelicity.
Second Address of Zophar; Destruction of the Wicked. (b. c. 1520.)
1 Then answered Zophar the Naamathite, and said, 2 Therefore do my
thoughts cause me to answer, and for this I make haste. 3 I have
heard the check of my reproach, and the spirit of my understanding
causeth me to answer. 4 Knowest thou not this of old, since man was
placed upon earth, 5 That the triumphing of the wicked is short, and
the joy of the hypocrite but for a moment? 6 Though his excellency
mount up to the heavens, and his head reach unto the clouds; 7 Yet he
shall perish for ever like his own dung: they which have seen him shall
say, Where is he? 8 He shall fly away as a dream, and shall not be
found: yea, he shall be chased away as a vision of the night. 9 The
eye also which saw him shall see him no more; neither shall his place
any more behold him.
Here, I. Zophar begins very passionately, and seems to be in a great
heat at what Job had said. Being resolved to condemn Job for a bad man,
he was much displeased that he talked so like a good man, and, as it
should seem, broke in upon him, and began abruptly (v. 2): Therefore do
my thoughts cause me to answer. He takes no notice of what Job had said
to move their pity, or to evidence his own integrity, but fastens upon
the reproof he gave them in the close of his discourse, counts that a
reproach, and thinks himself therefore obliged to answer, because Job
had bidden them be afraid of the sword, that he might not seem to be
frightened by his menaces. The best counsel is too often ill taken from
an antagonist, and therefore usually may be well spared. Zophar seemed
more in haste to speak than became a wise man; but he excuses his haste
with two things:--1. That Job had given him strong provocation (v. 3):
"I have heard the check of my reproach, and cannot bear to hear it any
longer." Job's friends, I doubt, had spirits too high to deal with a
man in his low condition; and high spirits are impatient of
contradiction, and think themselves affronted if all about them do not
say as they say; they cannot bear a check but they call it the check of
their reproach, and then they are bound in honour to return it, if not
to draw upon him that gave it. 2. That his own heart gave him a strong
instigation. His thoughts caused him to answer (v. 2), for out of the
abundance of the heart the mouth speaks; but he fathers the instigation
(v. 3) upon the spirit of his understanding: that indeed should cause
us to answer; we should rightly apprehend a thing and duly consider it
before we speak of it; but whether it did so here or no is a question.
Men often mistake the dictates of their passion for the dictates of
their reason, and therefore think they do well to be angry.
II. Zophar proceeds very plainly to show the ruin and destruction of
wicked people, insinuating that because Job was destroyed and ruined he
was certainly a wicked man and a hypocrite. Observe,
1. How this doctrine is introduced, v. 4, where he appeals, (1.) To
Job's own knowledge and conviction: "Knowest thou not this? Canst thou
be ignorant of a truth so plain? Or canst thou doubt of a truth which
has been confirmed by the suffrages of all mankind?" Those know little
who do not know that the wages of sin is death. (2.) To the experience
of all ages. It was known of old, since man was placed upon the earth;
that is, ever since man was made he has had this truth written in his
heart, that the sin of sinners will be their ruin; and ever since there
were instances of wickedness (which there were soon after man was
placed on the earth) there were instances of the punishments of it,
witness the exclusions of Adam and Cain. When sin entered into the
world death entered with it: all the world knows that evil pursues
sinners, whom vengeance suffers not to live (Acts xxviii. 4), and
subscribes to that (Isa. iii. 11), Woe to the wicked; it shall be ill
with him, sooner or later.
2. How it is laid down (v. 5): The triumphing of the wicked is short,
and the joy of the hypocrite but for a moment. Observe, (1.) He asserts
the misery, not only of those who are openly wicked and profane, but of
hypocrites, who secretly practice wickedness under a show and
profession of religion, because such a wicked man he looked upon Job to
be; and it is true that a form of godliness, if it be made use of for a
cloak of maliciousness, does but make bad worse. Dissembled piety is
double iniquity, and the ruin that attends it will be accordingly. The
hottest place in hell will be the portion of hypocrites, as our Saviour
intimates, Matt. xxiv. 51. (2.) He grants that wicked men may for a
time prosper, may be secure and easy, and very merry. You may see them
in triumph and joy, triumphing and rejoicing in their wealth and power,
their grandeur and success, triumphing and rejoicing over their poor
honest neighbours whom they vex and oppress: they feel no evil, they
fear none. Job's friends were loth to own, at first, that wicked people
might prosper at all (ch. iv. 9), until Job proved it plainly (ch. ix.
24, xii. 6), and now Zophar yields it; but, (3.) He lays it down for a
certain truth that they will not prosper long. Their joy is but for a
moment, and will quickly end in endless sorrow. Though he be ever so
great, and rich, and jovial, the hypocrite will be humbled, and
mortified, and made miserable.
3. How it is illustrated, v. 6-9. (1.) He supposes his prosperity to be
very high, as high as you can imagine, v. 6. It is not his wisdom and
virtue, but his worldly wealth or greatness, that he accounts his
excellency, and values himself upon. We will suppose that to mount up
to the heavens, and, since his spirit always rises with his condition,
you may suppose that with it his head reaches to the clouds. He is
every way advanced; the world has done the utmost it can for him. He
looks down upon all about him with disdain, while they look up to him
with admiration, envy, or fear. We will suppose him to bid fair for a
universal monarchy. And, though he cannot but have made himself many
enemies before he arrived to this pitch of prosperity, yet he thinks
himself as much out of the reach of their darts as if he were in the
clouds. (2.) He is confident that his ruin will accordingly be very
great, and his fall the more dreadful for his having risen so high: He
shall perish for ever, v. 7. His pride and security were the certain
presages of his misery. This will certainly be true of all impenitent
sinners in the other world; they shall be undone, for ever undone. But
Zophar means his ruin in this world; and indeed sometimes notorious
sinners are remarkably cut off by present judgments; they have reason
enough to fear what Zophar here threatens even the triumphant sinner
with. [1.] A shameful destruction: He shall perish like his own dung or
dunghill, so loathsome is he to God and all good men, and so willing
will the world be to part with him, Ps. cxix. 119; Isa. lxvi. 24. [2.]
A surprising destruction. He will be brought into desolation in a
moment (Ps. lxxiii. 19), so that those about him, that saw him but just
now, will ask, "Where is he? Could he that made so great a figure
vanish and expire so suddenly?" [3.] A swift destruction, v. 8. He
shall fly away upon the wings of his own terrors, and be chased away by
the just imprecations of all about him, who would gladly get rid of
him. [4.] An utter destruction. It will be total; he shall go away like
a dream, or vision of the night, which was a mere phantasm, and,
whatever in it pleased the fancy, it is quite gone, and nothing of it
remains but what serves us to laugh at the folly of. It will be final
(v. 9): The eye that saw him, and was ready to adore him, shall see him
no more, and the place he filled shall no more behold him, having given
him an eternal farewell when he went to his own place, as Judas, Acts
i. 25.
Misery of the Wicked. (b. c. 1520.)
10 His children shall seek to please the poor, and his hands shall
restore their goods. 11 His bones are full of the sin of his youth,
which shall lie down with him in the dust. 12 Though wickedness be
sweet in his mouth, though he hide it under his tongue; 13 Though he
spare it, and forsake it not; but keep it still within his mouth: 14
Yet his meat in his bowels is turned, it is the gall of asps within
him. 15 He hath swallowed down riches, and he shall vomit them up
again: God shall cast them out of his belly. 16 He shall suck the
poison of asps: the viper's tongue shall slay him. 17 He shall not
see the rivers, the floods, the brooks of honey and butter. 18 That
which he laboured for shall he restore, and shall not swallow it down:
according to his substance shall the restitution be, and he shall not
rejoice therein. 19 Because he hath oppressed and hath forsaken the
poor; because he hath violently taken away a house which he builded
not; 20 Surely he shall not feel quietness in his belly, he shall not
save of that which he desired. 21 There shall none of his meat be
left; therefore shall no man look for his goods. 22 In the fulness of
his sufficiency he shall be in straits: every hand of the wicked shall
come upon him.
The instances here given of the miserable condition of the wicked man
in this world are expressed with great fulness and fluency of language,
and the same thing returned to again and repeated in other words. Let
us therefore reduce the particulars to their proper heads, and observe,
I. What his wickedness is for which he is punished.
1. The lusts of the flesh, here called the sins of his youth (v. 11);
for those are the sins which, at that age, people are most tempted to.
The forbidden pleasures of sense are said to be sweet in his mouth (v.
12); he indulges himself in all the gratifications of the carnal
appetite, and takes an inordinate complacency in them, as yielding the
most agreeable delights. That is the satisfaction which he hides under
his tongue, and rolls there, as the most dainty delicate thing that can
be. He keeps it still within his mouth (v. 13); let him have that, and
he desires no more; he will never part with that for the spiritual and
divine pleasures of religion, which he has no relish or nor affection
for. His keeping it still in his mouth denotes his obstinately
persisting in his sin (he spares it when he should kill and mortify it,
and forsakes it not, but holds it fast, and goes on frowardly in it),
and also his re-acting of his sin by revolving it and remembering it
with pleasure, as that adulterous woman (Ezek. xxiii. 19) who
multiplied her whoredoms by calling to remembrance the days of her
youth; so does this wicked man here. Or his hiding it and keeping it
under his tongue denotes his industrious concealment of his beloved
lust. Being a hypocrite, his haunts of sin are secret, that he may save
the credit of his profession; but he who knows what is in the heart
knows what is under the tongue too, and will discover it shortly.
2. The love of the world and the wealth of it. It is in worldly wealth
that he places his happiness, and therefore he sets his heart upon it.
See here, (1.) How greedy he is of it (v. 15): He has swallowed down
riches as eagerly as ever a hungry man swallowed down meat; and is
still crying, "Give, give." It is that which he desired (v. 20); it
was, in his eye, the best gift, and that which he coveted earnestly.
(2.) What pains he takes for it: It is that which he laboured for (v.
18), not by honest diligence in a lawful calling, but by an unwearied
prosecution of all ways and methods, per fas, per nefas--right or
wrong, to be rich. We must labour, not to be rich (Prov. xxiii. 4), but
to be charitable, that we may have to give (Eph. iv. 28), not to spend.
(3.) What great things he promises himself from it, intimated in the
rivers, the floods, the brooks of honey and butter (v. 17); his being
disappointed of them supposes that he had flattered himself with the
hopes of them: he expected rivers of sensual delights.
3. Violence and oppression, and injustice in his poor neighbours, v.
19. This was the sin of the giants of the old world, and a sin that, as
much as any, brings God's judgments upon nations and families. It is
charged upon this wicked man, (1.) That he has forsaken the poor, taken
no care of them, shown no kindness to them, nor made any provision for
them. At first perhaps, for a pretence, he gave alms like the
Pharisees, to gain a reputation; but, when he had served his turn by
this practice, he left it off, and forsook the poor, whom before he
seemed to be concerned for. Those who do good, but not from a good
principle, though they may abound in it, will not abide in it. (2.)
That he has oppressed them, crushed them, taken all advantages against
them to do them a mischief. To enrich himself, he has robbed the
spital, and made the poor poorer. (3.) That he has violently taken away
their houses, which he had no right to, as Ahab took Naboth's vineyard,
not by secret fraud, by forgery, perjury, or some trick in law, but
avowedly, and by open violence.
II. What his punishment is for this wickedness.
1. He shall be disappointed in his expectations, and shall not find
that satisfaction in his worldly wealth which he vainly promised
himself (v. 17): He shall never see the rivers, the floods, the brooks
of honey and butter, with which he hoped to glut himself. The world is
not that to those who love it, and court it, and admire it, which they
fancy it will be. The enjoyment sinks far below the raised expectation.
2. He shall be diseased and distempered in his body; and how little
comfort a man has in riches if he has not health! Sickness and pain,
especially it they be in extremity, embitter all his enjoyments. This
wicked man has all the delights of sense wound up to the height of
pleasurableness; but what real happiness can he enjoy when his bones
are full of the sins of his youth (v. 11), that is, of the effects of
those sins? By his drunkenness and gluttony, his uncleanness and
wantonness, when he was young, he contracted those diseases which are
painful to him long after, and perhaps make his life very miserable,
and, as Solomon speaks, consume his flesh and his body, Prov. v. 11.
Perhaps he was given to fight when he was young, and then made nothing
of a cut or a bruise in a fray; but he feels it in his bones long
after. But can he get no ease, no relief? No, he is likely to carry his
pains and diseases with him to the grave, or rather they are likely to
carry him thither, and so the sins of his youth shall lie down with him
in the dust; the very putrefying of his body in the grave is to him the
effect of sin (ch. xxiv. 19), so that his iniquity is upon his bones
there, Ezek. xxxii. 27. The sin of sinners follows them to the other
side death.
3. He shall be disquieted and troubled in his mind: Surely he shall not
feel quietness in his belly, v. 20. He has not that ease in his own
mind that people think he has, but is in continual agitation. The
ill-gotten wealth which he has swallowed down makes him sick, and, like
undigested meat, is always upbraiding him. Let none expect to enjoy
that comfortably which they have gotten unjustly. The unquietness of
his mind arises, (1.) From his conscience looking back, and filling him
with the fear of the wrath of God against him for his wickedness. Even
that wickedness which was sweet in the commission, and was rolled under
the tongue as a delicate morsel, becomes bitter in the reflection, and,
when it is reviewed, fills him with horror and vexation. In his bowels
it is turned (v. 14) like John's book, in his mouth as sweet as honey,
but, when he had eaten it, his belly was bitter, Rev. x. 10. Such a
thing is sin; it is turned into the gall of asps, than which nothing is
more bitter, the poison of asps (v. 16), than which nothing more fatal,
and so it will be to him; what he sucked so sweetly, and with so much
pleasure, will prove to him the poison of asps; so will all unlawful
gains be. The fawning tongue will prove the viper's tongue. All the
charming graces that are thought to be in sin will, when conscience is
awakened, turn into so many raging furies. (2.) From his cares, looking
forward, v. 22. In the fulness of his sufficiency, when he thinks
himself most happy, and most sure of the continuance of his happiness,
he shall be in straits, that is, he shall think himself so, through the
anxieties and perplexities of his own mind, as that rich man who, when
his ground brought forth plentifully, cried out, What shall I do? Luke
xii. 17.
4. He shall be dispossessed of his estate; that shall sink and dwindle
away to nothing, so that he shall not rejoice therein, v. 18. He shall
not only never rejoice truly, but not long rejoice at all. (1.) What he
has unjustly swallowed he shall be compelled to disgorge (v. 15): He
swallowed down riches, and then thought himself sure of them, and that
they were as much his own as the meat he had eaten; but he was
deceived: he shall vomit them up again; his own conscience perhaps may
make him so uneasy in the keeping of what he has gotten that, for the
quiet of his own mind, he shall make restitution, and that not with the
pleasure of a virtue, but the pain of a vomit, and with the utmost
reluctancy. Or, if he do not himself refund what he has violently taken
away, God will, by his providence, force him to it, and bring it about,
one way or other, that ill-gotten goods shall return to the right
owners: God shall cast them out of his belly, while yet the love of the
sin is not cast out of his heart. So loud shall the clamours of the
poor, whom he has impoverished, be against him, that he shall be forced
to send his children to them to soothe them and beg their pardon (v.
10): His children shall seek to please the poor, while his own hands
shall restore them their goods with shame (v. 18): That which he
laboured for, by all the arts of oppression, shall he restore, and
shall not so swallow it down as to digest it; it shall not stay with
him, but according to his shame shall the restitution be; having gotten
a great deal unjustly, he shall restore a great deal, so that when
every one has his own he will have but little left for himself. To be
made to restore what was unjustly gotten, by the sanctifying grace of
God, as Zaccheus was, is a great mercy; he voluntarily and cheerfully
restored four-fold, and yet had a great deal left to give to the poor,
Luke xix. 8. But to be forced to restore, as Judas was, merely by the
horrors of a despairing conscience, has none of that benefit and
comfort attending it, for he threw down the pieces of silver and went
and hanged himself. (2.) He shall be stripped of all he has and become
a beggar. He that spoiled others shall himself be spoiled (Isa. xxxiii.
1); for every hand of the wicked shall be upon him. The innocent, whom
he has wronged, sit down by their loss, saying, as David, Wickedness
proceedeth from the wicked, but my hand shall not be upon him, 1 Sam.
xxiv. 13. But though they have forgiven him, though they will make no
reprisals, divine justice will, and often makes the wicked to avenge
the quarrel of the righteous, and squeezes and crushes one bad man by
the hand of another upon him. Thus, when he is plucked on all sides, he
shall not save of that which he desired (v. 20), not only he shall not
save it all, but he shall save nothing of it. There shall none of his
meat (which he coveted so much, and fed upon with so much pleasure) be
left, v. 21. All his neighbours and relations shall look upon him to be
in such bad circumstances that, when he is dead, no man shall look for
his goods, none of his kindred shall expect to be a penny the better
for him, nor be willing to take out letters of administration for what
he leaves behind him. In all this Zophar reflects upon Job, who had
lost all and was reduced to the last extremity.
23 When he is about to fill his belly, God shall cast the fury of his
wrath upon him, and shall rain it upon him while he is eating. 24 He
shall flee from the iron weapon, and the bow of steel shall strike him
through. 25 It is drawn, and cometh out of the body; yea, the
glittering sword cometh out of his gall: terrors are upon him. 26 All
darkness shall be hid in his secret places: a fire not blown shall
consume him; it shall go ill with him that is left in his tabernacle.
27 The heaven shall reveal his iniquity; and the earth shall rise up
against him. 28 The increase of his house shall depart, and his goods
shall flow away in the day of his wrath. 29 This is the portion of a
wicked man from God, and the heritage appointed unto him by God.
Zophar, having described the many embarrassments and vexations which
commonly attend the wicked practices of oppressors and cruel men, here
comes to show their utter ruin at last.
I. Their ruin will take its rise from God's wrath and vengeance, v. 23.
The hand of the wicked was upon him (v. 22), every hand of the wicked.
His hand was against every one, and therefore every man's hand will be
against him. Yet, in grappling with these, he might go near to make his
part good; but his heart cannot endure, nor his hands be strong, when
God shall deal with him (Ezek. xxii. 14), when God shall cast the fury
of his wrath upon him and rain it upon him. Every word here speaks
terror. It is not only the justice of God that is engaged against him,
but his wrath, the deep resentment of provocations given to himself; it
is the fury of his wrath, incensed to the highest degree; it is cast
upon him with force and fierceness; it is rained upon him in abundance;
it comes on his head like the fire and brimstone upon Sodom, to which
the psalmist also refers, Ps. xi. 6. On the wicked God shall rain fire
and brimstone. There is no fence against this, but in Christ, who is
the only covert from the storm and tempest, Isa. xxxii. 2. This wrath
shall be cast upon him when he is about to fill his belly, just going
to glut himself with what he has gotten and promising himself abundant
satisfaction in it. Then, when he is eating, shall this tempest
surprise him, when he is secure and easy, and in apprehension of no
danger; as the ruin of the old world and Sodom came when they were in
the depth of their security and the height of their sensuality, as
Christ observes, Luke xvii. 26, &c. Perhaps Zophar here reflects on the
death of Job's children when they were eating and drinking.
II. Their ruin will be inevitable, and there will be no possibility of
escaping it (v. 24): He shall flee from the iron weapon. Flight argues
guilt. He will not humble himself under the judgments of God, nor seek
means to make his peace with him. All his care is to escape the
vengeance that pursues him, but in vain: if he escape the sword, yet
the bow of steel shall strike him through. God has weapons of all
sorts; he has both whet his sword and bent his bow (Ps. vii. 12, 13);
he can deal with his enemies cominus vel eminus--at hand or afar off.
He has a sword for those that think to fight it out with him by their
strength, and a bow for those that think to avoid him by their craft.
See Isa. xxiv. 17, 18; Jer. xlviii. 43, 44. He that is marked for ruin,
though he may escape one judgment, will find another ready for him.
III. It will be a total terrible ruin. When the dart that has struck
him through (for when God shoots he is sure to hit his mark, when he
strikes he strikes home) comes to be drawn out of his body, when the
glittering sword (the lightning, so the word is), the flaming sword,
the sword that is bathed in heaven (Isa. xxxiv. 5), comes out of his
gall, O what terrors are upon him! How strong are the convulsions, how
violent are the dying agonies! How terrible are the arrests of death to
a wicked man!
IV. Sometimes it is a ruin that comes upon him insensibly, v. 26. 1.
The darkness he is wrapped up in is a hidden darkness: it is all
darkness, utter darkness, without the least mixture of light, and it is
hid in his secret place, whither he has retreated and where he hopes to
shelter himself; he never retires into his own conscience but he finds
himself in the dark and utterly at a loss. 2. The fire he is consumed
by is a fire not blown, kindled without noise, a consumption which
every body sees the effect of, but nobody sees the cause of. It is
plain that the gourd is withered, but the worm at the root, that causes
it to wither, is out of sight. He is wasted by a soft gentle
fire--surely, but very slowly. When the fuel is very combustible, the
fire needs no blowing, and that is his case; he is ripe for ruin. The
proud, and those that do wickedly, shall be stubble, Mal. iv. 1. An
unquenchable fire shall consume him (so some read it), and that is
certainly true of hell-fire.
V. It is a ruin, not only to himself, but to his family: It shall go
ill with him that is left in his tabernacle, for the curse shall reach
him, and he shall be cut off perhaps by the same grievous disease.
There is an entail of wrath upon the family, which will destroy both
his heirs and his inheritance, v. 28. 1. His posterity will be rooted
out: The increase of his house shall depart, shall either be cut off by
untimely deaths or forced to run their country. Numerous and growing
families, if wicked and vile, are soon reduced, dispersed, and
extirpated, by the judgments of God. 2. His estate will be sunk. His
goods shall flow away from his family as fast as ever they flowed into
it, when the day of God's wrath comes, for which, all the while his
estate was in the getting by fraud and oppression, he was treasuring up
wrath.
VI. It is a ruin which will manifestly appear to be just and righteous,
and what he has brought upon himself by his own wickedness; for (v. 27)
the heaven shall reveal his iniquity, that is, the God of heaven, who
sees all the secret wickedness of the wicked, will, by some means or
other, let all the world know what a base man he has been, that they
may own the justice of God in all that is brought upon him. The earth
also shall rise up against him, both to discover his wickedness and to
avenge it. The earth shall disclose her blood, Isa. xxvi. 21. The earth
will rise up against him (as the stomach rises against that which is
loathsome), and will no longer keep him. The heaven reveals his
iniquity, and therefore will not receive him. Whither then must he go
but to hell? If the God of heaven and earth be his enemy, neither
heaven nor earth will show him any kindness, but all the hosts of both
are and will be at war with him.
VII. Zophar concludes like an orator (v. 29): This is the portion of a
wicked man from God; it is allotted him, it is designed him, as his
portion. He will have it at last, as a child has his portion, and he
will have it for a perpetuity; it is what he must abide by: This is the
heritage of his decree from God; it is the settled rule of his
judgment, and fair warning is given of it. O wicked man! thou shalt
surely die, Ezek. xxxiii. 8. Though impenitent sinners do not always
fall under such temporal judgments as are here described (therein
Zophar was mistaken), yet the wrath of God abides upon them, and they
are made miserable by spiritual judgments, which are much worse, their
consciences being either, on the one hand, a terror to them, and then
they are in continual amazement, or, on the other hand, seared and
silenced, and then they are given up to a reprobate sense and bound
over to eternal ruin. Never was any doctrine better explained, or worse
applied, than this by Zophar, who intended by all this to prove Job a
hypocrite. Let us receive the good explication, and make a better
application, for warning to ourselves to stand in awe and not to sin.
__________________________________________________________________
J O B
CHAP. XXI.
This is Job's reply to Zophar's discourse, in which he complains less
of his own miseries than he had done in his former discourses (finding
that his friends were not moved by his complaints to pity him in the
least), and comes closer to the general question that was in dispute
between him and them, Whether outward prosperity, and the continuance
of it, were a mark of the true church and the true members of it, so
that the ruin of a man's prosperity is sufficient to prove him a
hypocrite, though no other evidence appear against him: this they
asserted, but Job denied. I. His preface here is designed for the
moving of their affections, that he might gain their attention, ver.
1-6. II. His discourse is designed for the convincing of their
judgments and the rectifying of their mistakes. He owns that God does
sometimes hang up a wicked man as it were in chains, in terrorem--as a
terror to others, by some visible remarkable judgment in this life, but
denies that he always does so; nay, he maintains that commonly he does
otherwise, suffering even the worst of sinners to live all their days
in prosperity and to go out of the world without any visible mark of
his wrath upon them. 1. He describes the great prosperity of wicked
people, ver. 7-13. 2. He shows their great impiety, in which they are
hardened by their prosperity, ver. 14-16. 3. He foretels their ruin at
length, but after a long reprieve, ver. 17-21. 4. He observes a very
great variety in the ways of God's providence towards men, even towards
bad men, ver. 22-26. 5. He overthrows the ground of their severe
censures of him, by showing that the destruction of the wicked is
reserved for the other world, and that they often escape to the last in
this world (v. 27, to the end), and in this Job was clearly in the
right.
The Reply of Job to Zophar. (b. c. 1520.)
1 But Job answered and said, 2 Hear diligently my speech, and let
this be your consolations. 3 Suffer me that I may speak; and after
that I have spoken, mock on. 4 As for me, is my complaint to man? and
if it were so, why should not my spirit be troubled? 5 Mark me, and
be astonished, and lay your hand upon your mouth. 6 Even when I
remember I am afraid, and trembling taketh hold on my flesh.
Job here recommends himself, both his case and his discourse, both what
he suffered and what he said, to the compassionate consideration of his
friends. 1. That which he entreats of them is very fair, that they
would suffer him to speak (v. 3) and not break in upon him, as Zophar
had done, in the midst of his discourse. Losers, of all men, may have
leave to speak; and, if those that are accused and censured are not
allowed to speak for themselves, they are wronged without remedy, and
have no way to come at their right. He entreats that they would hear
diligently his speech (v. 2) as those that were willing to understand
him, and, if they were under a mistake, to have it rectified; and that
they would mark him (v. 5), for we may as well not hear as not heed and
observe what we hear. 2. That which he urges for this is very
reasonable. (1.) They came to comfort him. "No," says he, "let this be
your consolations (v. 2); if you have no other comforts to administer
to me, yet deny me not this; be so kind, so just, as to give me a
patient hearing, and that shall pass for your consolations of me." Nay,
they could not know how to comfort him if they would not give him leave
to open his case and tell his own story. Or, "It will be a consolation
to yourselves, in reflection, to have dealt tenderly with your
afflicted friend, and not harshly." (2.) He would hear them speak when
it came to their turn. "After I have spoken you may go on with what you
have to say, and I will not hinder you, no, though you go on to mock
me." Those that engage in controversy must reckon upon having hard
words given them, and resolve to bear reproach patiently; for,
generally, those that mock will mock on, whatever is said to them. (3.)
He hoped to convince them. "If you will but give me a fair hearing,
mock on if you can, but I believe I shall say that which will change
your note and make you pity me rather than mock me." (4.) They were not
his judges (v. 4): "Is my complaint to man? No, if it were I see it
would be to little purpose to complain. But my complaint is to God, and
to him do I appeal. Let him be Judge between you and me. Before him we
stand upon even terms, and therefore I have the privilege of being
heard as well as you. If my complaint were to men, my spirit would be
troubled, for they would not regard me, nor rightly understand me; but
my complaint is to God, who will suffer me to speak, though you will
not." It would be sad if God should deal as unkindly with us as our
friends sometimes do. (5.) There was that in his case which was very
surprising and astonishing, and therefore both needed and deserved
their most serious consideration. It was not a common case, but a very
extraordinary one. [1.] He himself was amazed at it, at the troubles
God had laid upon him and the censures of his friends concerning him
(v. 6): "When I remember that terrible day in which I was on a sudden
stripped of all my comforts, that day in which I was stricken with sore
boils,--when I remember all the hard speeches with which you have
grieved me,--I confess I am afraid, and trembling takes hold of my
flesh, especially when I compare this with the prosperous condition of
many wicked people, and the applauses of their neighbours, with which
they pass through the world." Note, The providences of God, in the
government of the world, are sometimes very astonishing even to wise
and good men, and bring them to their wits' end. [2.] He would have
them wonder at it (v. 5): "Mark me, and be astonished. Instead of
expounding my troubles, you should awfully adore the unsearchable
mysteries of Providence in afflicting one thus of whom you know no
evil; you should therefore lay your hand upon your mouth, silently wait
the issue, and judge nothing before the time. God's way is in the sea,
and his path in the great waters. When we cannot account for what he
does, in suffering the wicked to prosper and the godly to be afflicted,
nor fathom the depth of those proceedings, it becomes us to sit down
and admire them. Upright men shall be astonished at this, ch. xvii. 8.
Be you so."
Prosperity of the Wicked; Abuse of Earthly Prosperity. (b. c. 1520.)
7 Wherefore do the wicked live, become old, yea, are mighty in power?
8 Their seed is established in their sight with them, and their
offspring before their eyes. 9 Their houses are safe from fear,
neither is the rod of God upon them. 10 Their bull gendereth, and
faileth not; their cow calveth, and casteth not her calf. 11 They
send forth their little ones like a flock, and their children dance.
12 They take the timbrel and harp, and rejoice at the sound of the
organ. 13 They spend their days in wealth, and in a moment go down to
the grave. 14 Therefore they say unto God, Depart from us; for we
desire not the knowledge of thy ways. 15 What is the Almighty, that
we should serve him? and what profit should we have, if we pray unto
him? 16 Lo, their good is not in their hand: the counsel of the
wicked is far from me.
All Job's three friends, in their last discourses, had been very
copious in describing the miserable condition of a wicked man in this
world. "It is true," says Job, "remarkable judgments are sometimes
brought upon notorious sinners, but not always; for we have many
instances of the great and long prosperity of those that are openly and
avowedly wicked; though they are hardened in their wickedness by their
prosperity, yet they are still suffered to prosper."
I. He here describes their prosperity in the height, and breadth, and
length of it. "If this be true, as you say, pray tell me wherefore do
the wicked live?" v. 7.
1. The matter of fact is taken for granted, for we see instances of it
every day. (1.) They live, and are not suddenly cut off by the strokes
of divine vengeance. Those yet speak who have set their mouths against
the heavens. Those yet act who have stretched out their hands against
God. Not only they live (that is, they are reprieved), but they live in
prosperity, 1 Sam. xxv. 6. Nay, (2.) They become old; they have the
honour, satisfaction, and advantage of living long, long enough to
raise their families and estates. We read of a sinner a hundred years
old, Isa. lxv. 20. But this is not all. (3.) They are mighty in power,
are preferred to places of authority and trust, and not only make a
great figure, but bear a great sway. Vivit imo, et in senatum venit--He
not only lives, but appears in the senate. Now wherefore is it so?
Note, It is worth while to enquire into the reasons of the outward
prosperity of wicked people. It is not because God has forsaken the
earth, because he does not see, or does not hate, or cannot punish
their wickedness; but it is because the measure of their iniquities is
not full. This is the day of God's patience, and, in some way or other,
he makes use of them and their prosperity to serve his own counsels,
while it ripens them for ruin; but the chief reason is because he will
make it to appear there is another world which is the world of
retribution, and not this.
2. The prosperity of the wicked is here described to be,
(1.) Complete and consummate. [1.] They are multiplied, and their
family is built up, and they have the satisfaction of seeing it (v. 8):
Their seed is established in their sight. This is put first, as that
which gives both a pleasant enjoyment and a pleasing prospect. [2.]
They are easy and quiet, v. 9. Whereas Zophar had spoken of their
continual frights and terrors, Job says, Their houses are safe both
from danger and from the fear of it (v. 9), and so far are they from
the killing wounds of God's sword or arrows that they do not feel the
smart of so much as the rod of God upon them. [3.] They are rich and
thrive in their estates. Of this he gives only one instance, v. 10.
Their cattle increase, and they meet with no disappointment in them;
not so much as a cow casts her calf, and then their much must needs
grow more. This is promised, Exod. xxiii. 26; Deut. vii. 14. [4.] They
are merry and live a jovial life (v. 11, 12): They send forth their
little ones abroad among their neighbours, like a flock, in great
numbers, to sport themselves. They have their balls and music-meetings,
at which their children dance; and dancing is fittest for children, who
know not better how to spend their time and whose innocency guards them
against the mischiefs that commonly attend it. Though the parents are
not so very youthful and frolicsome as to dance themselves, yet they
take the timbrel and harp; they pipe, and their children dance after
their pipe, and they know no grief to put their instruments out of tune
or to withhold their hearts from any joy. Some observe that this is an
instance of their vanity, as well as of their prosperity. Here is none
of that care taken of their children which Abraham took of his, to
teach them the way of the Lord, Gen. xviii. 19. Their children do not
pray, or say their catechism, but dance, and sing, and rejoice at the
sound of the organ. Sensual pleasures are all the delights of carnal
people, and as men are themselves so they breed their children.
(2.) Continuing and constant (v. 13): They spend their days, all their
days, in wealth, and never know what it is to want--in mirth, and never
know what sadness means; and at last, without any previous alarms to
frighten them, without any anguish or agony, in a moment they go down
to the grave, and there are no bands in their death. If there were not
another life after this, it were most desirable to die by the quickest
shortest strokes of death. Since we must go down to the grave, if that
were the furthest of our journey, we should wish to go down in a
moment, to swallow the bitter pill, and not chew it.
II. He shows how they abuse their prosperity and are confirmed and
hardened by it in their impiety, v. 14, 15.
1. Their gold and silver serve to steel them, to make them more
insolent, and more impudent, in their wickedness. Now he mentions this
either, (1.) To increase the difficulty. It is strange that any wicked
people should prosper thus, but especially that those should prosper
who have arrived at such a pitch of wickedness as openly to bid
defiance to God himself, and tell him to his face that they care not
for him; nay, and that their prosperity should be continued, though
they bear up themselves upon that, in their opposition to God; with
that weapon they fight against him, and yet are not disarmed. Or, (2.)
To lessen the difficulty. God suffers them to prosper; but let us not
wonder at it, for the prosperity of fools destroys them, by hardening
them in sin, Prov. i. 32; Ps. lxxiii. 7-9.
2. See how light these prospering sinners make of God and religion, as
if because they have so much of this world they had no need to look
after another.
(1.) See how ill affected they are to God and religion; they abandon
them, and cast off the thoughts of them. [1.] They dread the presence
of God; they say unto him, "Depart from us; let us never be troubled
with the apprehension of our being under God's eye nor be restrained by
the fear of him." Or they bid him depart as one they do not need, nor
have any occasion to make use of. The world is the portion they have
chosen, and take up with, and think themselves happy in; while they
have that they can live without God. Justly will God say Depart (Matt.
xxv. 41) to those who have bidden him depart; and justly does he now
take them at their word. [2.] They dread the knowledge of God, and of
his will, and of their duty to him: We desire not the knowledge of thy
ways. Those that are resolved not to walk in God's ways desire not to
know them, because their knowledge will be a continual reproach to
their disobedience, John iii. 19.
(2.) See how they argue against God and religion (v. 15): What is the
Almighty? Strange that ever creatures should speak so insolently, that
ever reasonable creatures should speak so absurdly and unreasonably.
The two great bonds by which we are drawn and held to religion are
those of duty and interest; now they here endeavour to break both these
bonds asunder. [1.] They will not believe it is their duty to be
religious: What is the Almighty, that we should serve him? Like Pharaoh
(Exod. v. 2), Who is the Lord, that I should obey his voice? Observe,
First, How slightly they speak of God: What is the Almighty? As if he
were a mere name, a mere cipher, or one they have nothing to do with
and that has nothing to do with them. Secondly, How hardly they speak
of religion. They call it a service, and mean a hard service. Is it not
enough, they think, to keep up a fair correspondence with the Almighty,
but they must serve him, which they look upon as a task and drudgery.
Thirdly, How highly they speak of themselves: "That we should serve
him; we who are rich and mighty in power, shall we be subject and
accountable to him? No, we are lords," Jer. ii. 31. [2.] They will not
believe it is their interest to be religious: What profit shall we have
if we pray unto him? All the world are for what they can get, and
therefore wisdom's merchandise is neglected, because they think there
is nothing to be got by it. It is vain to serve God, Mal. iii. 13, 14.
Praying will not pay debts nor portion children; nay, perhaps serious
godliness may hinder a man's preferment and expose him to losses; and
what then? Is nothing to be called gain but the wealth and honour of
this world? If we obtain the favour of God, and spiritual and eternal
blessings, we have no reason to complain of losing by our religion.
But, if we have not profit by prayer, it is our own fault (Isa. lviii.
3, 4), it is because we ask amiss, Jam. iv. 3. Religion itself is not a
vain thing; if it be so to us, we may thank ourselves for resting in
the outside of it, Jam. i. 26.
III. He shows their folly herein, and utterly disclaims all concurrence
with them (v. 19): Lo, their good is not in their hand, that is, they
did not get it without God, and therefore they are very ungrateful to
slight him thus. It was not their might, nor the power of their hand,
that got them this wealth, and therefore they ought to remember God who
gave it them. Nor can they keep it without God, and therefore they are
very unwise to lose their interest in him and bid him to depart from
them. Some give this sense of it: "Their good is in their barns and
their bags, hoarded up there; it is not in their hand, to do good to
others with it; and then what good does it do them?" "Therefore," says
Job, "the counsel of the wicked is far from me. Far be it from me that
I should be of their mind, say as they say, do as they do, and take my
measures from them. Their posterity approve their sayings, though their
way be their folly ( Ps. xlix. 13); but I know better things than to
walk in their counsel."
Certain Punishments of the Wicked; Divine Sovereignty. (b. c. 1520.)
17 How oft is the candle of the wicked put out! and how oft cometh
their destruction upon them! God distributeth sorrows in his anger.
18 They are as stubble before the wind, and as chaff that the storm
carrieth away. 19 God layeth up his iniquity for his children: he
rewardeth him, and he shall know it. 20 His eyes shall see his
destruction, and he shall drink of the wrath of the Almighty. 21 For
what pleasure hath he in his house after him, when the number of his
months is cut off in the midst? 22 Shall any teach God knowledge?
seeing he judgeth those that are high. 23 One dieth in his full
strength, being wholly at ease and quiet. 24 His breasts are full of
milk, and his bones are moistened with marrow. 25 And another dieth
in the bitterness of his soul, and never eateth with pleasure. 26
They shall lie down alike in the dust, and the worms shall cover them.
Job had largely described the prosperity of wicked people; now, in
these verses,
I. He opposes this to what his friends had maintained concerning their
certain ruin in this life. "Tell me how often do you see the candle of
the wicked put out? Do you not as often see it burnt down to the
socket, until it goes out of itself? v. 17. How often do you see their
destruction come upon them, or God distributing sorrows in his anger
among them? Do you not as often see their mirth and prosperity
continuing to the last?" Perhaps there are as many instances of
notorious sinners ending their days in pomp as ending them in misery,
which observation is sufficient to invalidate their arguments against
Job and to show that no certain judgment can be made of men's character
by their outward condition.
II. He reconciles this to the holiness and justice of God. Though
wicked people prosper thus all their days, yet we are not therefore to
think that God will let their wickedness always go unpunished. No, 1.
Even while they prosper thus they are as stubble and chaff before the
stormy wind, v. 18. They are light and worthless, and of no account
either with God or with wise and good men. They are fitted to
destruction, and continually lie exposed to it, and in the height of
their pomp and power there is but a step between them and ruin. 2.
Though they spend all their days in wealth God is laying up their
iniquity for their children (v. 19), and he will visit it upon their
posterity when they are gone. The oppressor lays up his goods for his
children, to make them gentlemen, but God lays up his iniquity for
them, to make them beggars. He keeps an exact account of the fathers'
sins, seals them up among his treasures (Deut. xxxii. 34), and will
justly punish the children, while the riches, to which the curse
cleaves, are found as assets in their hands. 3. Though they prosper in
this world, yet they shall be reckoned with in another world. God
rewards him according to his deeds at last (v. 19), though the sentence
passed against his evil works be not executed speedily. Perhaps he may
not now be made to fear the wrath to come, but he may flatter himself
with hopes that he shall have peace though he go on; but he shall be
made to feel it in the day of the revelation of the righteous judgment
of God. He shall know it (v. 20): His eyes shall see his destruction
which he would not be persuaded to believe. They will not see, but they
shall see, Isa. xxvi. 11. The eyes that have been wilfully shut against
the grace of God shall be opened to see his destruction. He shall drink
of the wrath of the Almighty; that shall be the portion of his cup.
Compare Ps. xi. 6 with Rev. xiv. 10. The misery of damned sinners is
here set forth in a few words, but very terrible ones. They lie under
the wrath of an Almighty God, who, in their destruction, both shows his
wrath and makes known his power; and, if this will be his condition in
the other world, what good will his prosperity in this world do him?
What pleasure has he in his house after him? v. 21. Our Saviour has let
us know how little pleasure the rich man in hell had in his house after
him, when the remembrance of the good things he had received in his
life-time would not cool his tongue, but added much to his misery, as
did also the sorrow he was in lest his five brethren, whom he left in
his house after him, should follow him to that place of torment, Luke
xvi. 25-28. So little will the gain of the world profit him that has
lost his soul.
III. He resolves this difference which Providence makes between one
wicked man and another into the wisdom and sovereignty of God (v. 22):
Shall any pretend to teach God knowledge? Dare we arraign God's
proceedings or blame his conduct? Shall we take upon us to tell God how
he should govern the world, what sinner he should spare and whom he
should punish? He has both authority and ability to judge those that
are high. Angels in heaven, princes and magistrates on earth, are
accountable to God, and must receive their doom from him. He manages
them, and makes what use he pleases of them. Shall he then be
accountable to us, or receive advice from us? He is the Judge of all
the earth, and therefore no doubt he will do right (Gen. xviii. 25,
Rom. iii. 6), and those proceedings of his providence which seem to
contradict one another he can make, not only mutually to agree, but
jointly to serve his own purposes. The little difference there is
between one wicked man's dying so in pain and misery, when both will at
last meet in hell, he illustrates by the little difference there is
between one man's dying suddenly and another's dying slowly, when they
will both meet shortly in the grave. So vast is the disproportion
between time and eternity that, if hell be the lot of every sinner at
last, it makes little difference if one goes singing thither and
another sighing. See,
1. How various the circumstances of people's dying are. There is one
way into the world, we say, but many out; yet, as some are born by
quick and easy labour, others by that which is hard and lingering, so
dying is to some much more terrible than to others; and, since the
death of the body is the birth of the soul into another world,
death-bed agonies may not unfitly be compared to child-bed throes.
Observe the difference. (1.) One dies suddenly, in his full strength,
not weakened by age or sickness (v. 23), being wholly at ease and
quiet, under no apprehension at all of the approach of death, nor in
any fear of it; but, on the contrary, because his breasts are full of
milk and his bones moistened with marrow (v. 24), that is, he is
healthful and vigorous, and of a good constitution (like a milch cow
that is fat and in good liking), he counts upon nothing but to live
many years in mirth and pleasure. Thus fair does he bid for life, and
yet he is cut off in a moment by the stroke of death. Note, It is a
common thing for persons to be taken away by death when they are in
their full strength, in the highest degree of health, when they least
expect death, and think themselves best armed against it, and are ready
not only to set death at a distance, but to set it at defiance. Let us
therefore never be secure; for we have known many well and dead in the
same week, the same day, the same hour, nay, perhaps, the same minute.
Let us therefore be always ready. (2.) Another dies slowly, and with a
great deal of previous pain and misery (v. 25), in the betterness of
his soul, such as poor Job was himself now in, and never eats with
pleasure, has no appetite to his food nor any relish of it, through
sickness, or age, or sorrow of mind. What great reason have those to be
thankful that are in health and always eat with pleasure! And what
little reason have those to complain who sometimes do not eat thus,
when they hear of many that never do!
2. How undiscernible this difference is in the grave. As rich and poor,
so healthful and unhealthful, meet there (v. 26): They shall lie down
alike in the dust, and the worms shall cover them, and feed sweetly on
them. Thus, if one wicked man die in a palace and another in a dungeon,
they will meet in the congregation of the dead and damned, and the worm
that dies not, and the fire that is not quenched, will be the same to
them, which makes those differences inconsiderable and not worth
perplexing ourselves about.
Punishment of the Wicked. (b. c. 1520.)
27 Behold, I know your thoughts, and the devices which ye wrongfully
imagine against me. 28 For ye say, Where is the house of the prince?
and where are the dwelling places of the wicked? 29 Have ye not asked
them that go by the way? and do ye not know their tokens, 30 That the
wicked is reserved to the day of destruction? they shall be brought
forth to the day of wrath. 31 Who shall declare his way to his face?
and who shall repay him what he hath done? 32 Yet shall he be brought
to the grave, and shall remain in the tomb. 33 The clods of the
valley shall be sweet unto him, and every man shall draw after him, as
there are innumerable before him. 34 How then comfort ye me in vain,
seeing in your answers there remaineth falsehood?
In these verses,
I. Job opposes the opinion of his friends, which he saw they still
adhered to, that the wicked are sure to fall into such visible and
remarkable ruin as Job had now fallen into, and none but the wicked,
upon which principle they condemned Job as a wicked man. "I know your
thoughts," says Job (v. 27); "I know you will not agree with me; for
your judgments are tinctured and biassed by your piques and prejudices
against me, and the devices which you wrongfully imagine against my
comfort and honour: and how can such men be convinced?" Job's friends
were ready to say, in answer to his discourse concerning the prosperity
of the wicked, "Where is the house of the prince? v. 28. Where is Job's
house, or the house of his eldest son, in which his children were
feasting? Enquire into the circumstances of Job's house and family, and
then ask, Where are the dwelling-places of the wicked? and compare them
together, and you will soon see that Job's house is in the same
predicament with the houses of tyrants and oppressors, and may
therefore conclude that doubtless he was such a one."
II. He lays down his own judgment to the contrary, and, for proof of
it, appeals to the sentiments and observations of all mankind. So
confident is he that he is in the right that he is willing to refer the
cause to the next man that comes by (v. 29): "Have you not asked those
that go by the way--any indifferent person, any that will answer you? I
say not, as Eliphaz (ch. v. 1), to which of the saints, but to which of
the children of men will you turn? Turn to which you will, and you will
find them all of my mind, that the punishment of sinners is designed
more for the other world than for this, according to the prophecy of
Enoch, the seventh from Adam, Jude 14. Do you not know the tokens of
this truth, which all that have made any observations upon the
providences of God concerning mankind in this world can furnish you
with?" Now,
1. What is it that Job here asserts? Two things:--(1.) That impenitent
sinners will certainly be punished in the other world, and, usually,
their punishment is put off until then. (2.) That therefore we are not
to think it strange if they prosper greatly in this world and fall
under no visible token of God's wrath. Therefore they are spared now,
because they are to be punished then; therefore the workers of iniquity
flourish, that they may be destroyed for ever, Ps. xcii. 7. The sinner
is here supposed, [1.] To live in a great deal of power, so as to be
not only the terror of the mighty in the land of the living (Ezek.
xxxii. 27), but the terror of the wise and good too, whom he keeps in
such awe that none dares declare his way to his face, v. 31. None will
take the liberty to reprove him, to tell him of the wickedness of his
way, and what will be in the end thereof; so that he sins securely, and
is not made to know either shame or fear. The prosperity of fools
destroys them, by setting them (in their own conceit) above reproofs,
by which they might be brought to that repentance which alone will
prevent their ruin. Those are marked for destruction that are let alone
in sin, Hos. iv. 17. And, if none dares declare his way to his face,
much less dare any repay him what he has done and make him refund what
he has obtained by injustice. He is one of those great flies which
break through the cobwebs of the law, that hold only the little ones.
This emboldens sinners in their sinful ways that they can brow-beat
justice and make it afraid to meddle with them. But there is a day
coming when those shall be told of their faults who now would not bear
to hear of them, those shall have their sins set in order before them,
and their way declared to their face, to their everlasting confusion,
who would not have it done here, to their conviction, and those who
would not repay the wrongs they had done shall have them repaid to
them. [2.] To die, and be buried in a great deal of pomp and
magnificence, v. 32, 33. There is no remedy; he must die; that is the
lot of all men; but every thing you can think of shall be done to take
off the reproach of death. First, He shall have a splendid funeral--a
poor thing for any man to be proud of the prospect of; yet with some it
passes for a mighty thing. Well, he shall be brought to the grave in
state, surrounded with all the honours of the heralds' office and all
the respect his friends can then pay to his remains. The rich man died,
and was buried, but no mention is made of the poor man's burial, Luke
xvi. 22. Secondly, He shall have a stately monument erected over him.
He shall remain in the tomb with a Hic jacet--Here lies, over him, and
a large encomium. Perhaps it is meant of the embalming of his body to
preserve it, which was a piece of honour anciently done by the
Egyptians to their great men. He shall watch in the tomb (so the word
is), shall abide solitary and quiet there, as a watchman in his tower.
Thirdly, The clods of the valley shall be sweet to him; there shall be
as much done as can be with rich odours to take off the noisomeness of
the grave, as by lamps to set aside the darkness of it, which perhaps
was referred to in the foregoing phrase of watching in the tomb. But it
is all a jest; what is the light, or what the perfume, to a man that is
dead? Fourthly, It shall be alleged, for the lessening of the disgrace
of death, that it is the common lot: He has only yielded to fate, and
every man shall draw after him, as there are innumerable before him.
Note, Death is the way of all the earth: when we are to cross that
darksome valley we must consider, 1. That there are innumerable before
us; it is a tracked road, which may help to take off the terror of it.
To die is ire ad plures--to go to the great majority. 2. That every man
shall draw after us. As there is a plain track before, so there is a
long train behind; we are neither the first nor the last that pass
through that dark entry. Every one must go in his own order, the order
appointed of God.
2. From all this Job infers the impertinency of their discourses, v.
34. (1.) Their foundation is rotten, and they went upon a wrong
hypothesis: "In your answers there remains falsehood; what you have
said stands not only unproved but disproved, and lies under such an
imputation of falsehood as you cannot clear it from." (2.) Their
building was therefore weak and tottering: "You comfort me in vain. All
you have said gives me no relief; you tell me that I shall prosper
again if I turn to God, but you go upon this presumption, that piety
shall certainly be crowned with prosperity, which is false; and
therefore how can your inference from it yield me any comfort?" Note,
Where there is not truth there is little comfort to be expected.
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J O B
CHAP. XXII.
Eliphaz here leads on a third attack upon poor Job, in which Bildad
followed him, but Zophar drew back, and quitted the field. It was one
of the unhappinesses of Job, as it is of many an honest man, to be
misunderstood by his friends. He had spoken of the prosperity of wicked
men in this world as a mystery of Providence, but they took it for a
reflection upon Providence, as countenancing their wickedness; and they
reproached him accordingly. In this chapter, I. Eliphaz checks him for
his complaints of God, and of his dealings with him, as if he thought
God had done him wrong, ver. 2-4. II. He charges him with many high
crimes and misdemeanours, for which he supposes God was now punishing
him. 1. Oppression and injustice, ver. 5-11. 2. Atheism and infidelity,
ver. 12-14. III. He compares his case to that of the old world, ver.
15-20. IV. He gives him very good counsel, assuring him that, if he
would take it, God would return in mercy to him and he should return to
his former prosperity, ver. 21-30.
Third Address of Eliphaz. (b. c. 1520.)
1 Then Eliphaz the Temanite answered and said, 2 Can a man be
profitable unto God, as he that is wise may be profitable unto himself?
3 Is it any pleasure to the Almighty, that thou art righteous? or is
it gain to him, that thou makest thy ways perfect? 4 Will he reprove
thee for fear of thee? will he enter with thee into judgment?
Eliphaz here insinuates that, because Job complained so much of his
afflictions, he thought God was unjust in afflicting him; but it was a
strained innuendo. Job was far from thinking so. What Eliphaz says here
is therefore unjustly applied to Job, but in itself it is very true and
good,
I. That when God does us good it is not because he is indebted to us;
if he were, there might be some colour to say, when he afflicts us, "He
does not deal fairly with us." But whoever pretends that he has by any
meritorious action made God his debtor, let him prove this debt, and he
shall be sure not to lose it, Rom. xi. 35. Who has given to him, and it
shall be recompensed to him again? But Eliphaz here shows that the
righteousness and perfection of the best man in the world are no real
benefit or advantage to God, and therefore cannot be thought to merit
any thing from him. 1. Man's piety is no profit to God, no gain, v. 1,
2. If we could by any thing merit from God, it would be by our piety,
our being righteous, and making our way perfect. If that will not
merit, surely nothing else will. If a man cannot make God his debtor by
his godliness, and honesty, and obedience to his laws, much less can he
by his wit, and learning, and worldly policy. Now Eliphaz here asks
whether any man can possibly be profitable to God. It is certain that
he cannot. By no means. He that is wise may be profitable to himself.
Note, Our wisdom and piety are that by which we ourselves are, and are
likely to be, great gainers. Wisdom is profitable to direct, Eccl. x.
10. Godliness is profitable to all things, 1 Tim. iv. 8. If thou be
wise, thou shalt be wise for thyself, Prov. ix. 12. The gains of
religion are infinitely greater than the losses of it, and so it will
appear when they are balanced. But can a man be thus profitable to God?
No, for such is the perfection of God that he cannot receive any
benefit or advantage by men; what can be added to that which is
infinite? And such is the weakness and imperfection of man that he
cannot offer any benefit or advantage to God. Can the light of a candle
be profitable to the sun or the drop of the bucket to the ocean? He
that is wise is profitable to himself, for his own direction and
defence, his own credit and comfort; he can with his wisdom entertain
himself and enrich himself; but can he so be profitable to God? No; God
needs not us nor our services. We are undone, for ever undone, without
him; but he is happy, for ever happy, without us. Is it any gain to
him, any real addition to his glory or wealth, if we make our way
perfect? Suppose it were absolutely perfect, yet what is God the
better? Much less when it is so far short of being perfect. 2. It is no
pleasure to him. God has indeed expressed himself in his word well
pleased with the righteous; his countenance beholds them and his
delight is in them and their prayers; but all that adds nothing to the
infinite satisfaction and complacency which the Eternal Mind has in
itself. God can enjoy himself without us, though we could have but
little enjoyment of ourselves without our friends. This magnifies his
condescension, in that, though our services be no real profit or
pleasure to him, yet he invites, encourages, and accepts them.
II. That when God restrains or rebukes us it is not because he is in
danger from us or jealous of us (v. 4): "Will he reprove thee for fear
of thee, and take thee down from thy prosperity lest thou shouldst grow
too great for him, as princes sometimes have thought it a piece of
policy to curb the growing greatness of a subject, lest he should
become formidable?" Satan indeed suggested to our first parents that
God forbade them the tree of knowledge for fear of them, lest they
should be as gods, and so become rivals with him; but it was a base
insinuation. God rebukes the good because he loves them, but he never
rebukes the great because he fears them. He does not enter into
judgment with men, that is, pick a quarrel with them and seek occasion
against them, through fear lest they should eclipse his honour or
endanger his interest. Magistrates punish offenders for fear of them.
Pharaoh oppressed Israel because he feared them. It was for fear that
Herod slew the children of Bethlehem and that the Jews persecuted
Christ and his apostles. But God does not, as they did, pervert justice
for fear of any. See ch. xxxv. 5-8.
Job Accused of Various Crimes. (b. c. 1520.)
5 Is not thy wickedness great? and thine iniquities infinite? 6 For
thou hast taken a pledge from thy brother for nought, and stripped the
naked of their clothing. 7 Thou hast not given water to the weary to
drink, and thou hast withholden bread from the hungry. 8 But as for
the mighty man, he had the earth; and the honourable man dwelt in it.
9 Thou hast sent widows away empty, and the arms of the fatherless have
been broken. 10 Therefore snares are round about thee, and sudden
fear troubleth thee; 11 Or darkness, that thou canst not see; and
abundance of waters cover thee. 12 Is not God in the height of
heaven? and behold the height of the stars, how high they are! 13 And
thou sayest, How doth God know? can he judge through the dark cloud?
14 Thick clouds are a covering to him, that he seeth not; and he
walketh in the circuit of heaven.
Eliphaz and his companions had condemned Job, in general, as a wicked
man and a hypocrite; but none of them had descended to particulars, nor
drawn up any articles of impeachment against him, until Eliphaz did so
here, where he positively and expressly charges him with many high
crimes and misdemeanours, which, if he had really been guilty of them,
might well have justified them in their harsh censures of him. "Come,"
says Eliphaz, "we have been too long beating about the bush, too tender
of Job and afraid of grieving him, which has but confirmed him in his
self-justification. It is high time to deal plainly with him. We have
condemned him by parables, but that does not answer the end; he is not
prevailed with to condemn himself. We must therefore plainly tell him,
Thou art the man, the tyrant, the oppressor, the atheist, we have been
speaking of all this while. Is not thy wickedness great? Certainly it
is, or else thy troubles would not be so great. I appeal to thyself,
and thy own conscience; are not thy iniquities infinite, both in number
and heinousness?" Strictly taken, nothing is infinite but God; but he
means this, that his sins were more than could be counted and more
heinous than could be conceived. Sin, being committed against Infinite
Majesty, has in it a kind of infinite malignity. But when Eliphaz
charges Job thus highly, and ventures to descend to particulars too,
laying to his charge that which he knew not, we may take occasion
hence, 1. To be angry at those who unjustly censure and condemn their
brethren. For aught I know, Eliphaz, in accusing Job falsely, as he
does here, was guilty of as great a sin and as great a wrong to Job as
the Sabeans and Chaldeans that robbed him; for a man's good name is
more precious and valuable than his wealth. It is against all the laws
of justice, charity, and friendship, either to raise or receive
calumnies, jealousies, and evil surmises, concerning others; and it is
the more base and disingenuous if we thus vex those that are in
distress and add to their affliction. Eliphaz could produce no
instances of Job's guilt in any of the particulars that follow here,
but seems resolved to calumniate boldly, and throw all the reproach he
could on Job, not doubting but that some would cleave to him. 2. To
pity those who are thus censured and condemned. Innocency itself will
be no security against a false and foul tongue. Job, whom God himself
praised as the best man in the world, is here represented by one of his
friends, and he a wise and good man too, as one of the greatest
villains in nature. Let us not think it strange if at any time we be
thus blackened, but learn how to pass by evil report as well as good,
and commit our cause, as Job did his, to him that judgeth righteously.
Let us see the particular articles of this charge.
I. He charged him with oppression and injustice, that, when he was in
prosperity, he not only did no good with his wealth and power, but did
a great deal of hurt with them. This was utterly false, as appears by
the account Job gives of himself (ch. xxix. 12, &c.) and the character
God gave of him, ch. i. And yet,
1. Eliphaz branches out this charge into divers particulars, with as
much assurance as if he could call witnesses to prove upon oath every
article of it. He tells him, (1.) That he had been cruel and unmerciful
to the poor. As a magistrate he ought to have protected them and seen
them provided for; but Eliphaz suspects that he never did them any
kindness, but all the mischief his power enabled him to do,--that, for
an inconsiderable debt, he demanded, and carried away by violence, a
pawn of great value, even from his brother, whose honesty and
sufficiency he could not but know (v. 6), Thou hast taken a pledge from
thy brother for nought, or, as the LXX. reads it, Thou hast taken thy
brethren for pledges, and that for nought, imprisoned them, enslaved
them, because they had nothing to pay,--that he had taken the very
clothes of his insolvent tenants and debtors, so that he had stripped
them naked, and left them so (the law of Moses forbade this, Exod.
xxii. 26, Deut. xxiv. 13),-- he had not been charitable to the poor,
no, not to poor travellers, and poor widows: "Thou hast not given so
much as a cup of cold water (which would have cost thee nothing) to the
weary to drink, when he begged for it (v. 7) and was ready to perish
for want of it, nay, thou hast withholden bread from the hungry in
their extremity, hast not only not given it, but hast forbidden the
giving of it, which is withholding good from those to whom it is really
due, Prov. iii. 27. Poor widows, who while their husbands were living
troubled nobody, but now were forced to seek relief, thou hast sent
away empty from thy doors with a sad heart, v. 9. Those who came to
thee for justice, thou didst send away unheard, unhelped; nay, though
they came to thee full, thou didst squeeze them, and send them away
empty; and, worst of all, the arms of the fatherless have been broken;
those that could help themselves but little thou hast quite disabled to
help themselves." This which is the blackest part of the charge, is but
insinuated: The arms of the fatherless have been broken. He does not
say, "Thou has broken them," but he would have it understood so, and if
they be broken, and those who have power do not relieve them, they are
chargeable with it. "They have been broken by those under thee, and
thou hast connived at it, which brings thee under the guilt." (2.) That
he had been partial to the rich and great (v. 8): "As for the mighty
man, if he was guilty of any crime, he was never questioned for it: he
had the earth; he dwelt in it. If he brought an action ever so
unjustly, or if an action were ever so justly brought against him, yet
he was sure to carry his cause in thy courts. The poor were not fed at
thy door, while the rich were feasted at thy table." Contrary to this
is Christ's rule for hospitality (Luke xiv. 12-14); and Solomon says,
He that gives to the rich shall come to poverty.
2. He attributes all his present troubles to these supposed sins (v.
10, 11): "Those that are guilty of such practices as these commonly
bring themselves into just such a condition as thou art now in; and
therefore we conclude thou hast been thus guilty." (1.) "The providence
of God usually crosses and embarrasses such; and snares are,
accordingly, round about thee, so that, which way soever thou steppest
or lookest, thou findest thyself in distress; and others are as hard
upon thee as thou hast been upon the poor." (2.) "Their consciences may
be expected to terrify and accuse them. No sin makes a louder cry there
than unmercifulness; and, accordingly, sudden fear troubles thee; and,
though thou wilt not own it, it is guilt of this kind that creates thee
all this terror." Zophar had insinuated this, ch. xx. 19, 20. (3.)
"They are brought to their wits' end, so amazed and bewildered that
they know not what to do, and that also is thy case; for thou art in
darkness that thou canst not see wherefore God contends with thee nor
what is the best course for thee to take, for abundance of waters cover
thee," that is, "thou art in a mist, in the midst of dark waters, in
the thick clouds of the sky." Note, Those that have not shown mercy may
justly be denied the comfortable hope that they shall find mercy; and
then what can they expect but snares, and darkness, and continual fear?
II. He charged him with atheism, infidelity, and gross impiety, and
thought this was at the bottom of his injustice and oppressiveness: he
that did not fear God did not regard man. He would have it thought that
Job was an Epicurean, who did indeed own the being of God, but denied
his providence, and fancied that he confined himself to the
entertainments of the upper world and never concerned himself in the
inhabitants and affairs of this.
1. Eliphaz referred to an important truth, which he thought, if Job had
duly considered it, would have prevented him from being so passionate
in his complaints and bold in justifying himself (v. 12): Is not God in
the height of heaven? Yes, no doubt he is. No heaven so high but God is
there; and in the highest heavens, the heavens of the blessed, the
residence of his glory, he is present in a special manner. There he is
pleased to manifest himself in a way peculiar to the upper world, and
thence he is pleased to manifest himself in a way suited to this lower
world. There is his throne; there is his court: he is called the
Heavens, Dan. iv. 26. Thus Eliphaz proves that a man cannot be
profitable to God (v. 2), that he ought not to contend with God (it is
his folly if he does), and that we ought always to address ourselves to
God with very great reverence; for when we behold the height of the
stars, how high they are, we should, at the same time, also consider
the transcendent majesty of God, who is above the stars, and how high
he is.
2. He charged it upon Job that he made a bad use of this doctrine,
which he might have made so good a use of, v. 13. "This is holding the
truth in unrighteousness, fighting against religion with its own
weapons, and turning its own artillery upon itself: thou art willing to
own that God is in the height of heaven but thence thou inferrest, How
doth God know?" Bad men expel the fear of God out of their hearts by
banishing the eye of God out of the world (Ezek. viii. 12), and care
not what they do if they can but persuade themselves that God does not
know. Eliphaz suspected that Job had such a notion of God as this,
that, because he is in the height of heaven, (1.) It is therefore
impossible for him to see and hear what is done at so great a distance
as this earth, especially since there is a dark cloud (v. 13), many
thick clouds (v. 14), that come between him and us, and are a covering
to him, so that he cannot see, much less can he judge of, the affairs
of this lower world; as if God had eyes of flesh, ch. x. 4. The
interposing firmament is to him as transparent crystal, Ezek. i. 22.
Distance of place creates no difficulty to him who fills immensity, any
more than distance of time to him who is eternal. Or, (2.) That it is
therefore below him, and a diminution to his glory, to take cognizance
of this inferior part of the creation: He walks in the circuit of
heaven, and has enough to do to enjoy himself and his own perfections
and glory in that bright and quiet world; why should he trouble himself
about us? This is gross absurdity, as well as gross impiety, which
Eliphaz here fathers upon Job; for it supposes that the administration
of government is a burden and disparagement to the supreme governor and
that the acts of justice and mercy are a toil to a mind infinitely
wise, holy, and good. If the sun, a creature, and inanimate, can with
his light and influence reach this earth, and every part of it (Ps.
xix. 6), even from that vast height of the visible heavens in which he
is, and in the circuit of which he walks, and that through many a thick
and dark cloud, shall we question it concerning the Creator?
Judgments Executed on the Wicked. (b. c. 1520.)
15 Hast thou marked the old way which wicked men have trodden? 16
Which were cut down out of time, whose foundation was overflown with a
flood: 17 Which said unto God, Depart from us: and what can the
Almighty do for them? 18 Yet he filled their houses with good things:
but the counsel of the wicked is far from me. 19 The righteous see
it, and are glad: and the innocent laugh them to scorn. 20 Whereas
our substance is not cut down, but the remnant of them the fire
consumeth.
Eliphaz, having endeavoured to convict Job, by setting his sins (as he
thought) in order before him, here endeavours to awaken him to a sight
and sense of his misery and danger by reason of sin; and this he does
by comparing his case with that of the sinners of the old world; as if
he had said, "Thy condition is bad now, but, unless thou repent, it
will be worse, as theirs was--theirs who were overflown with a flood,
as the old world (v. 16), and theirs the remnant of whom the fire
consumed" (v. 20), namely, the Sodomites, who, in comparison of the old
world, were but a remnant. And these two instances of the wrath of God
against sin and sinners are more than once put together, for warning to
a careless world, as by our Saviour (Luke xvii. 26, &c.) and the
apostle, 2 Pet. ii. 5, 6. Eliphaz would have Job to mark the old way
which wicked men have trodden (v. 15) and see what came of it, what the
end of their way was. Note, There is an old way which wicked men have
trodden. Religion had but newly entered when sin immediately followed
it. But though it is an old way, a broad way, a tracked way, it is a
dangerous way and it leads to destruction; and it is good for us to
mark it, that we may not dare to walk in it. Eliphaz here puts Job in
mind of it, perhaps in opposition to what he had said of the prosperity
of the wicked; as if he had said, "Thou canst find out here and there a
single instance, it may be, of a wicked man ending his days in peace;
but what is that to those two great instances of the final perdition of
ungodly men--the drowning of the whole world and the burning of Sodom?"
destructions by wholesale, in which he thinks Job may, as in a glass,
see his own face. Observe, 1. The ruin of those sinners (v. 16): They
were cut down out of time; that is, they were cut off in the midst of
their days, when, as man's time then went, many of them might, in the
course of nature, have lived some hundreds of years longer, which made
their immature extirpation the more grievous. They were cut down out of
time, to be hurried into eternity. And their foundation, the earth on
which they built themselves and all their hopes, was overflown with a
flood, the flood which was brought in upon the world of the ungodly, 2
Pet. ii. 5. Note, Those who build upon the sand choose a foundation
which will be overflown when the rains descend and the floods come
(Matt. vii. 27), and then their building must needs fall and they
perish in the ruins of it, and repent of their folly when it is too
late. 2. The sin of those sinners, which brought that ruin (v. 17):
They said unto God, Depart from us. Job had spoken of some who said so
and yet prospered, ch. xxi. 14. "But these did not (says Eliphaz); they
found to their cost what it was to set God at defiance. Those who were
resolved to lay the reins on the neck of their appetites and passions
began with this; they said unto God, Depart; they abandoned all
religion, hated the thoughts of it, and desired to live without God in
the world; they shunned his word, and silenced conscience, his deputy.
And what can the Almighty do for them?" Some make this to denote the
justness of their punishment. They said to God, Depart from us; and
then what could the Almighty do with them but cut them off? Those who
will not submit to God's golden sceptre must expect to be broken to
pieces with his iron rod. Others make it to denote the injustice of
their sin: But what hath the Almighty done against them? What iniquity
have they found in him, or wherein has he wearied them? Mic. vi. 3;
Jer. ii. 5. Others make it to denote the reason of their sin: They say
unto God, Depart, asking what the Almighty can do to them. "What has he
done to oblige us? What can he do in a way of wrath to make us
miserable, or in a way of favour to make us happy?" As they argue,
Zeph. i. 12. The Lord will not do good, neither will he do evil.
Eliphaz shows the absurdity of this in one word, and that is, calling
God the Almighty; for, if he be so, what cannot he do? But it is not
strange if those cast off all religion who neither dread God's wrath
nor desire his favour. 3. The aggravation of this sin: Yet he had
filled their houses with good things, v. 18. Both those of the old
world and those of Sodom had great plenty of all the delights of sense;
for they ate, they drank, they bought, they sold, &c. (Luke xvii. 27),
so that they had no reason to ask what the Almighty could do for them,
for they lived upon his bounty, no reason to bid him depart from them
who had been so kind to them. Many have their houses full of goods but
their hearts empty of grace, and thereby are marked for ruin. 4. The
protestation which Eliphaz makes against the principles and practices
of those wicked people: But the counsel of the wicked is far from me.
Job had said so (ch. xxi. 16) and Eliphaz will not be behind him. If
they cannot agree in their own principles concerning God, yet they
agree in renouncing the principles of those that live without God in
the world. Note, Those that differ from each other in some matters of
religion, and are engaged in disputes about them, yet ought unanimously
and vigorously to appear against atheism and irreligion, and to take
care that their disputes do not hinder either their vigour or unanimity
in that common cause of God, that righteous cause. 5. The pleasure and
satisfaction which the righteous shall have in this. (1.) In seeing the
wicked destroyed, v. 19. They shall see it, that is, observe it, and
take notice of it (Hos. xiv. 9); and they shall be glad, not to see
their fellow-creatures miserable, or any secular turn of their own
served, or point gained, but to see God glorified, the word of God
fulfilled, the power of oppressors broken, and thereby the oppressed
relieved--to see sin shamed, atheists and infidels confounded, and fair
warning given to all others to shun such wicked courses. Nay, they
shall laugh them to scorn, that is, they justly might do it, they shall
do it, as God does it, in a holy manner, Ps. ii. 4; Prov. i. 26. They
shall take occasion thence to expose the folly of sinners and show how
ridiculous their principles are, though they call themselves wits. Lo,
this is the man that made not God his strength; and see what comes of
it, Ps. lii. 7. Some understand this of righteous Noah and his family,
who beheld the destruction of the old world and rejoiced in it, as he
had grieved for their impiety. Lot, who saw the ruin of Sodom, had the
same reason to rejoice, 2 Pet. ii. 7, 8. (2.) In seeing themselves
distinguished (v. 20): "Whereas our substance is not cut down, as
theirs was, and as thine is; we continue to prosper, which is a sign
that we are the favourites of Heaven, and in the right." The same rule
that served him to condemn Job by served him to magnify himself and his
companions by. His substance is cut down; therefore he is a wicked man;
ours is not; therefore we are righteous. But it is a deceitful rule to
judge by; for none knows love or hatred by all that is before him. If
others be consumed, and we be not, instead of censuring them and
lifting up ourselves, as Eliphaz does here, we ought to be thankful to
God and take it for a warning to ourselves to prepare for similar
calamities.
The Good Counsel of Eliphaz; Encouragements to Return to God. (b. c. 1520.)
21 Acquaint now thyself with him, and be at peace: thereby good shall
come unto thee. 22 Receive, I pray thee, the law from his mouth, and
lay up his words in thine heart. 23 If thou return to the Almighty,
thou shalt be built up, thou shalt put away iniquity far from thy
tabernacles. 24 Then shalt thou lay up gold as dust, and the gold of
Ophir as the stones of the brooks. 25 Yea, the Almighty shall be thy
defence, and thou shalt have plenty of silver. 26 For then shalt thou
have thy delight in the Almighty, and shalt lift up thy face unto God.
27 Thou shalt make thy prayer unto him, and he shall hear thee, and
thou shalt pay thy vows. 28 Thou shalt also decree a thing, and it
shall be established unto thee: and the light shall shine upon thy
ways. 29 When men are cast down, then thou shalt say, There is
lifting up; and he shall save the humble person. 30 He shall deliver
the island of the innocent: and it is delivered by the pureness of
thine hands.
Methinks I can almost forgive Eliphaz his hard censures of Job, which
we had in the beginning of the chapter, though they were very unjust
and unkind, for this good counsel and encouragement which he gives him
in these verses with which he closes his discourse, and than which
nothing could be better said, nor more to the purpose. Though he
thought him a bad man, yet he saw reason to have hopes concerning him,
that, for all this, he would be both pious and prosperous. But it is
strange that out of the same mouth, and almost in the same breath, both
sweet waters and bitter should proceed. Good men, though they may
perhaps be put into a heat, yet sometimes will talk themselves into a
better temper, and, it may be, sooner than another could talk them into
it. Eliphaz had laid before Job the miserable condition of a wicked
man, that he might frighten him into repentance. Here, on the other
hand, he shows him the happiness which those may be sure of that do
repent, that he might allure and encourage him to it. Ministers must
try both ways in dealing with people, must speak to them from Mount
Sinai by the terrors of the law, and from Mount Sion by the comforts of
the gospel, must set before them both life and death, good and evil,
the blessing and the curse. Now here observe,
I. The good counsel which Eliphaz gives to Job; and good counsel it is
to us all, though, as to Job, it was built upon a false supposition
that he was a wicked man and now a stranger and enemy to God. 1.
Acquaint now thyself with God. Acquiesce in God; so some. It is our
duty at all times, especially when we are in affliction, to accommodate
ourselves to, and quiet ourselves in, all the disposals of the divine
Providence. Join thyself to him (so some); fall in with his interests,
and act no longer in opposition to him. Our translators render it well,
"Acquaint thyself with him; be not such a stranger to him as thou hast
made thyself by casting off the fear of him and restraining prayer
before him." It is the duty and interest of every one of us to acquaint
himself with God. We must get the knowledge of him, fix our affections
on him, join ourselves to him in a covenant of friendship, and then set
up, and keep up, a constant correspondence with him in the ways he has
appointed. It is our honour that we are made capable of this
acquaintance, our misery that by sin we have lost it, our privilege
that through Christ we are invited to return to it; and it will be our
unspeakable happiness to contract and cultivate this acquaintance. 2.
"Be at peace, at peace with thyself, not fretful, uneasy, and in
confusion; let not thy heart be troubled, but be quiet and calm, and
well composed. Be at peace with thy God; be reconciled to him. Do not
carry on this unholy war. Thou complainest that God is thy enemy; be
thou his friend." It is the great concern of every one of us to make
our peace with God, and it is necessary in order to our comfortable
acquaintance with him; for how can two walk together except they be
agreed? Amos iii. 3. This we must do quickly, now, before it be too
late. Agree with thy adversary while thou art in the way. This we are
earnestly urged to do. Some read it, "Acquaint thyself, I pray thee,
with him, and be at peace." God himself beseeches us; ministers, in
Christ's stead, pray us to be reconciled. Can we gainsay such
entreaties? 3. Receive the law from his mouth, v. 22. "Having made thy
peace with God, submit to his government, and resolve to be ruled by
him, that thou mayest keep thyself in his love." We receive our being
and maintenance from God. From him we hope to receive our bliss, and
from him we must receive law. Lord, what wilt thou have me to do? Acts
ix. 6. Which way soever we receive the intimations of his will we must
have our eye to him; whether he speaks by scripture, ministers,
conscience, or Providence, we must take the word as from his mouth and
bow our souls to it. Though, in Job's time, we do not know that there
was any written word, yet there was a revelation of God's will to be
received. Eliphaz looked upon Job as a wicked man, and was pressing him
to repent and reform. Herein consists the conversion of a sinner--his
receiving the law from God's mouth and no longer from the world and the
flesh. Eliphaz, being now in contest with Job, appeals to the word of
God for the ending of the controversy. "Receive that, and be determined
by it." To the law and to the testimony. 4. Lay up his word in thy
heart. It is not enough to receive it, but we must retain it, Prov.
iii. 18. We must lay it up as a thing of great value, that it may be
safe; and we must lay it up in our hearts, as a thing of great use,
that it may be ready to us when there is occasion and we may neither
lose it wholly nor be at a loss for it in a time of need. 5. Return to
the Almighty, v. 23. "Do not only turn from sin, but turn to God and
thy duty. Do not only turn towards the Almighty in some good
inclinations and good beginnings, but return to him; return home to
him, quite to him, so as to reach to the Almighty, by a universal
reformation, an effectual thorough change of thy heart and life, and a
firm resolution to cleave to him;" so Mr. Poole. 6. Put away iniquity
far from thy tabernacle. This was the advice Zophar gave him, ch. xi.
14. "Let not wickedness dwell in thy tabernacle. Put iniquity far off,
the further the better, not only from thy heart and hand, but from thy
house. Thou must not only not be wicked thyself, but must reprove and
restrain sin in those that are under thy charge." Note, Family
reformation is needful reformation; we and our house must serve the
Lord.
II. The good encouragement which Eliphaz gives Job, that he shall be
very happy, if he will but take this good counsel. In general, "Thereby
good shall come unto thee (v. 21); the good that has now departed from
thee, all the good thy heart can desire, temporal, spiritual, eternal
good, shall come to thee. God shall come to thee, into covenant and
communion with thee; and he brings all good with him, all good in him.
Thou art now ruined and brought down, but, if thou return to God, thou
shalt be built up again, and thy present ruins shall be repaired. Thy
family shall be built up in children, thy estate in wealth, and thy
soul in holiness and comfort." The promises which Eliphaz here
encourages Job with are reducible to three heads:--
1. That his estate should prosper, and temporal blessings should be
bestowed abundantly on him; for godliness has the promise of the life
that now is. It is promised,
(1.) That he shall be very rich (v. 24): "Thou shalt lay up gold as
dust, in such great abundance, and shalt have plenty of silver (v. 25),
whereas now thou art poor and stripped of all." Job had been rich.
Eliphaz suspected he got his riches by fraud and oppression, and
therefore they were taken from him: but if he would return to God and
his duty, [1.] He should have more wealth than ever he had, not only
thousands of sheep and oxen, the wealth of farmers, but thousands of
gold and silver, the wealth of princes, ch. iii. 15. Abundantly more
riches, true riches, are to be got by the service of God than by the
service of the world. [2.] He should have it more sure to him: "Thou
shalt lay it up in good hands, and hold that which is got by thy piety
by a surer tenure than that which thou didst get by thy iniquity." Thou
shalt have silver of strength (for so the word is), which, being
honestly got, will wear well--silver like steel. [3.] He should, by the
grace of God, be kept from setting his heart so much upon it as Eliphaz
thought he had done; and then wealth is a blessing indeed when we are
not ensnared with the love of it. Thou shalt lay up gold; but how? Not
as thy treasure and portion, but as dust, and as the stones of the
brooks. So little shalt thou value it or expect from it that thou shalt
lay it at thy feet (Acts iv. 35), not in thy bosom.
(2.) That yet he shall be very safe. Whereas men's riches usually
expose them to danger, and he had owned that in his prosperity he was
not in safety (ch. iii. 26), now he might be secure; for the Almighty
shall be thy defender; nay, he shall be thy defence, v. 25. He shall be
thy gold; so it is in the margin, and it is the same word that is used
(v. 24) for gold, but it signifies also a strong-hold, because money is
a defence, Eccl. vii. 12. Worldlings make gold their god, saints make
God their gold; and those that are enriched with his favour and grace
may truly be said to have abundance of the best gold, and best laid up.
We read it, "He shall be thy defence against the incursions of
neighbouring spoilers: thy wealth shall not then lie exposed as it did
to Sabeans and Chaldeans," which, some think, is the meaning of that,
Thou shalt put away iniquity far from thy tabernacle, taking it as a
promise. "The iniquity or wrong designed against thee shall be put off
and shall not reach thee." Note, Those must needs be safe that have
Omnipotence itself for their defence, Ps. xci. 1-3.
2. That his soul should prosper, and he should be enriched with
spiritual blessings, which are the best blessings.
(1.) That he should live a life of complacency in God (v. 26): "For
then shalt thou have thy delight in the Almighty; and thus the Almighty
comes to be thy gold by thy delighting in him, as worldly people
delight in their money. He shall be thy wealth, thy defence, thy
dignity; for he shall be thy delight." The way to have our heart's
desire is to make God our heart's delight, Ps. xxxvii. 4. If God give
us himself to be our joy, he will deny us nothing that is good for us.
"Now, God is a terror to thee; he is so by thy own confession (ch. vi.
4; xvi. 9; xix. 11); but, if thou wilt return to him, then, and not
till then, he will be thy delight; and it shall be as much a pleasure
to thee to think of him as ever it was a pain." No delight is
comparable to the delight which gracious souls have in the Almighty;
and those that acquaint themselves with him, and submit themselves
entirely to him, shall find his favour to be, not only their strength,
but their song.
(2.) That he should have a humble holy confidence towards God, such as
those are said to have whose hearts condemn them not, 1 John iii. 21.
"Then shalt thou lift up thy face to God with boldness, and not be
afraid, as thou now art, to draw near to him. Thy countenance is now
fallen, and thou lookest dejected; but, when thou hast made thy peace
with God, thou shalt blush no more, tremble no more, and hang thy head
no more, as thou dost now, but shalt cheerfully, and with a gracious
assurance, show thyself to him, pray before him, and expect blessings
from him."
(3.) That he should maintain a constant communion with God, "The
correspondence, once settled, shall be kept up to thy unspeakable
satisfaction. Letters shall be both statedly and occasionally
interchanged between thee and heaven," v. 27. [1.] "Thou shalt by
prayer send letters to God: Thou shalt make thy prayer" (the word is,
Thou shalt multiply thy prayers) "unto him, and he will not think thy
letters troublesome, though many and long. The oftener we come to the
throne of grace the more welcome. Under all thy burdens, in all thy
wants, cares, and fears, thou shalt send to heaven for guidance and
strength, wisdom, and comfort, and good success." [2.] "He shall, by
his providence and grace, answer those letters, and give thee what thou
askest of him, either in kind or kindness: He shall hear thee, and make
it to appear he does so by what he does for thee and in thee." [3.]
"Then thou shalt by thy praises reply to the gracious answers which he
sent thee: Thou shalt pay thy vows, and that shall be acceptable to him
and fetch in further mercy." Note, When God performs that which in our
distress we prayed for we must make conscience of performing that which
we then promised, else we do not deal honestly. If we promised nothing
else we promised to be thankful, and that is enough, for it includes
all, Ps. cxvi. 14.
(4.) That he should have inward satisfaction in the management of all
his outward affairs (v. 28): "Thou shalt decree a thing and it shall be
established unto thee," that is, "Thou shalt frame all thy projects and
purposes with so much wisdom, and grace, and resignation to the will of
God, that the issue of them shall be to thy heart's content, just as
thou wouldst have it to be. Thou shalt commit thy works unto the Lord
by faith and prayer, and then thy thoughts shall be established; thou
shalt be easy and pleased, whatever occurs, Prov. xvi. 3. This the
grace of God shall work in thee; nay, sometimes the providence of God
shall give thee the very thing thou didst desire and pray for, and give
it thee in thy own way, and manner, and time. Be it unto thee even as
thou wilt." When at any time an affair succeeds just according to the
scheme we laid, and our measures are in nothing broken, nor are we put
upon new counsels, then we must own the performance of this promise,
Thou shalt decree a thing and it shall be established unto thee.
"Whereas now thou complainest of darkness round about thee, then the
light shall shine on thy ways;" that is, "God shall guide and direct
thee, and then it will follow, of course, that he shall prosper and
succeed thee in all thy undertakings. God's wisdom shall be thy guide,
his favour thy comfort, and thy ways shall be so under both those
lights that thou shalt have a comfortable enjoyment of what is present
and a comfortable prospect of what is future," Ps. xc. 17.
(5.) That even in times of common calamity and danger he should have
abundance of joy and hope (v. 29): "When men are cast down round about
thee, cast down in their affairs, cast down in their spirits, sinking,
desponding, and ready to despair, then shalt thou say, There is lifting
up. Thou shalt find that in thyself which will not only bear thee up
under thy troubles, and keep thee from fainting, but lift thee up above
thy troubles and enable thee to rejoice evermore." When men's hearts
fail them for fear, then shall Christ's disciples lift up their heads
for joy, Luke xxi. 26-28. Thus are they made to ride upon the high
places of the earth (Isa. lviii. 14), and that which will lift them up
is the belief of this, that God will save the humble person. Those that
humble themselves shall be exalted, not only in honour, but in comfort.
3. That he should be a blessing to his country and an instrument of
good to many (v. 30): God shall, in answer to thy prayers, deliver the
island of the innocent, and have a regard therein to the pureness of
thy hands, which is necessary to the acceptableness of our prayers, 1
Tim. ii. 8. But, because we may suppose the innocent not to need
deliverance (it was guilty Sodom that wanted the benefit of Abraham's
intercession), I incline to the marginal reading, The innocent shall
deliver the island, by their advice (Eccl. ix. 14, 15) and by their
prayers and their interest in heaven, Acts xxvii. 24. Or, He shall
deliver those that are not innocent, and they are delivered by the
pureness of thy hands; as it may be read, and most probably. Note, A
good man is a public good. Sinners fare the better for saints, whether
they are aware of it or no. If Eliphaz intended hereby (as some think
he did) to insinuate that Job's prayers were not prevailing, nor his
hands pure (for then he would have relieved others, much more himself),
he was afterwards made to see his error, when it appeared that Job had
a better interest in heaven than he had; for he and his three friends,
who in this matter were not innocent, were delivered by the pureness of
Job's hands, ch. xlii. 8.
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J O B
CHAP. XXIII.
This chapter begins Job's reply to Eliphaz. In this reply he takes no
notice of his friends, either because he saw it was to no purpose or
because he liked the good counsel Eliphaz gave him in the close of his
discourse so well that he would make no answer to the peevish
reflections he began with; but he appeals to God, begs to have his
cause heard, and doubts not but to make it good, having the testimony
of his own conscience concerning his integrity. Here seems to be a
struggle between flesh and spirit, fear and faith, throughout this
chapter. I. He complains of his calamitous condition, and especially of
God's withdrawings from him, so that he could not get his appeal heard
(ver. 2-5), nor discern the meaning of God's dealings with him (ver. 8,
9), nor gain any hope of relief, ver. 13, 14. This made deep
impressions of trouble and terror upon him, ver. 15-17. But, II. In the
midst of these complaints he comforts himself with the assurance of
God's clemency (ver. 6, 7), and his own integrity, which God himself
was a witness to, ver. 10-12. Thus was the light of his day like that
spoken of, Zech. xiv. 6, 7, neither perfectly clear nor perfectly dark,
but "at evening time it was light."
The Reply of Job to Eliphaz; Job Appeals from Man to God. (b. c. 1520.)
1 Then Job answered and said, 2 Even to day is my complaint bitter:
my stroke is heavier than my groaning. 3 Oh that I knew where I might
find him! that I might come even to his seat! 4 I would order my
cause before him, and fill my mouth with arguments. 5 I would know
the words which he would answer me, and understand what he would say
unto me. 6 Will he plead against me with his great power? No; but he
would put strength in me. 7 There the righteous might dispute with
him; so should I be delivered for ever from my judge.
Job is confident that he has wrong done him by his friends, and
therefore, ill as he is, he will not give up the cause, nor let them
have the last word. Here,
I. He justifies his own resentments of his trouble (v. 2): Even to day,
I own, my complaint is bitter; for the affliction, the cause of the
complaint, is so. There are wormwood and gall in the affliction and
misery; my soul has them still in remembrance and is embittered by
them, Lam. iii. 19, 20. Even to day is my complaint counted rebellion
(so some read it); his friends construed the innocent expressions of
his grief into reflections upon God and his providence, and called them
rebellion. "But," says he, "I do not complain more than there is cause;
for my stroke is heavier than my groaning. Even today, after all you
have said to convince and comfort me, still the pains of my body and
the wounds of my spirit are such that I have reason enough for my
complaints, if they were more bitter than they are." We wrong God if
our groaning be heavier than our stroke, like froward children, who,
when they cry for nothing, have justly something given them to cry for;
but we do not wrong ourselves though our stroke be heavier than our
groaning, for little said is soon amended.
II. He appeals from the censures of his friends to the just judgment of
God; and this he thought was an evidence for him that he was not a
hypocrite, for then he durst not have made such an appeal as this. St
Paul comforted himself in this, that he that judged him was the Lord,
and therefore he valued not man's judgment (1 Cor. iv. 3, 4), but he
was willing to wait till the appointed day of decision came; whereas
Job is impatient, and passionately wishes to have the judgment-day
anticipated, and to have his cause tried quickly, as it were, by a
special commission. The apostle found it necessary to press it much
upon suffering Christians patiently to expect the Judge's coming, Jam.
v. 7-9.
1. He is so sure of the equity of God's tribunal that he longs to
appear before it (v. 3): O that I knew where I might find him! This may
properly express the pious breathings of a soul convinced that it has
by sin lost God and is undone for ever if it recover not its interest
in his favour. "O that I knew how I might recover his favour! How I
might come into his covenant and communion with him!" Mic. vi. 6, 7. It
is the cry of a poor deserted soul. "Saw you him whom my soul loveth? O
that I knew where I might find him! O that he who has laid open the way
to himself would direct me into it and lead me in it!" But Job here
seems to complain too boldly that his friends wronged him and he knew
not which way to apply himself to God to have justice done him, else he
would go even to his seat, to demand it. A patient waiting for death
and judgment is our wisdom and duty, and, if we duly consider things,
that cannot be without a holy fear and trembling; but a passionate
wishing for death or judgment, without any such fear and trembling, is
our sin and folly, and ill becomes us. Do we know what death and
judgment are, and are we so very ready for them, that we need not time
to get readier? Woe to those that thus, in a heat, desire the day of
the Lord, Amos v. 18.
2. He is so sure of the goodness of his own cause that he longs to be
opening it at God's bar (v. 4): "I would order my cause before him, and
set it in a true light. I would produce the evidences of my sincerity
in a proper method, and would fill my mouth with arguments to prove
it." We may apply this to the duty of prayer, in which we have boldness
to enter into the holiest and to come even to the footstool of the
throne of grace. We have not only liberty of access, but liberty of
speech. We have leave, (1.) To be particular in our requests, to order
our cause before God, to speak the whole matter, to lay before him all
our grievances, in what method we think most proper; we durst not be so
free with earthly princes as a humble holy soul may be with God. (2.)
To be importunate in our requests. We are allowed, not only to pray,
but to plead, not only to ask, but to argue; nay, to fill our mouths
with arguments, not to move God (he is perfectly apprized of the merits
of the cause without our showing), but to move ourselves, to excite our
fervency and encourage our faith in prayer.
3. He is so sure of a sentence in favour of him that he even longed to
hear it (v. 5): "I would know the words which he would answer me," that
is, "I would gladly hear what God will say to this matter in dispute
between you and me, and will entirely acquiesce in his judgment." This
becomes us, in all controversies; let the word of God determine them;
let us know what he answers, and understand what he says. Job knew well
enough what his friends would answer him; they would condemn him, and
run him down. "But" (says he) "I would fain know what God would answer
me; for I am sure his judgment is according to truth, which theirs is
not. I cannot understand them; they talk so little to the purpose. But
what he says I should understand and therefore be fully satisfied in."
III. He comforts himself with the hope that God would deal favourably
with him in this matter, v. 6, 7. Note, It is of great use to us, in
every thing wherein we have to do with God, to keep up good thoughts of
him. He believes, 1. That God would not overpower him, that he would
not deal with him either by absolute sovereignty or in strict justice,
not with a high hand, nor with a strong hand: Will he plead against me
with his great power? No. Job's friends pleaded against him with all
the power they had; but will God do so? No; his power is all just and
holy, whatever men's is. Against those that are obstinate in their
unbelief and impenitency God will plead with his great power; their
destruction will come from the glory of his power. But with his own
people, that love him and trust in him, he will deal in tender
compassion. 2. That, on the contrary, he would empower him to plead his
own cause before God: "He would put strength in me, to support me and
bear me up, in maintaining my integrity." Note, The same power that is
engaged against proud sinners is engaged for humble saints, who prevail
with God by strength derived from him, as Jacob did, Hos. xii. 3. See
Ps. lxviii. 35. 3. That the issue would certainly be comfortable, v. 7.
There, in the court of heaven, when the final sentence is to be given,
the righteous might dispute with him and come off in his righteousness.
Now, even the upright are often chastened of the Lord, and they cannot
dispute against it; integrity itself is no fence either against
calamity or calumny; but in that day they shall not be condemned with
the world, though God may afflict by prerogative. Then you shall
discern between the righteous and the wicked (Mal. iii. 18), so vast
will be the difference between them in their everlasting state; whereas
now we can scarcely distinguish them, so little is the difference
between them as to their outward condition, for all things come alike
to all. Then, when the final doom is given, "I shall be delivered for
ever from my Judge," that is, "I shall be saved from the unjust
censures of my friends and from that divine sentence which is now so
much a terror to me." Those that are delivered up to God as their owner
and ruler shall be for ever delivered from him as their judge and
avenger; and there is no flying from his justice but by flying to his
mercy.
Mystery of Providence. (b. c. 1520.)
8 Behold, I go forward, but he is not there; and backward, but I cannot
perceive him: 9 On the left hand, where he doth work, but I cannot
behold him: he hideth himself on the right hand, that I cannot see him:
10 But he knoweth the way that I take: when he hath tried me, I shall
come forth as gold. 11 My foot hath held his steps, his way have I
kept, and not declined. 12 Neither have I gone back from the
commandment of his lips; I have esteemed the words of his mouth more
than my necessary food.
Here, I. Job complains that he cannot understand the meaning of God's
providences concerning him, but is quite at a loss about them (v. 8,
9): I go forward, but he is not there, &c. Eliphaz had bid him acquaint
himself with God. "So I would, with all my heart," says Job, "If I knew
how to get acquainted with him." He had himself a great desire to
appear before God, and get a hearing of his case, but the Judge was not
to be found. Look which way he would, he could see no sign of God's
appearing for him to clear up his innocency. Job, no doubt, believed
that God is every where present; but three things he seems to complain
of here:--1. That he could not fix his thoughts, nor form any clear
judgment of things in his own mind. His mind was so hurried and
discomposed with his troubles that he was like a man in a fright, or at
his wits' end, who runs this way and that way, but, being in confusion,
brings nothing to a head. By reason of the disorder and tumult his
spirit was in he could not fasten upon that which he knew to be in God,
and which, if he could but have mixed faith with it and dwelt upon it
in his thoughts, would have been a support to him. It is the common
complaint of those who are sick or melancholy that, when they would
think of that which is good, they can make nothing of it. 2. That he
could not find out the cause of his troubles, nor the sin which
provoked God to contend with him. He took a view of his whole
conversation, turned to every side of it, and could not perceive
wherein he had sinned more than others, for which he should thus be
punished more than others; nor could he discern what other end God
should aim at in afflicting him thus. 3. That he could not foresee what
would be in the end hereof, whether God would deliver him at all, nor,
if he did, when or which way. He saw not his signs, nor was there any
to tell him how long; as the church complains, Ps. lxxiv. 9. He was
quite at a loss to know what God designed to do with him; and, whatever
conjecture he advanced, still something or other appeared against it.
II. He satisfies himself with this, that God himself was a witness to
his integrity, and therefore did not doubt but the issue would be good.
1. After Job had almost lost himself in the labyrinth of the divine
counsels, how contentedly does he sit down, at length, with this
thought: "Though I know not the way that he takes (for his way is in
the sea and his path in the great waters, his thoughts and ways are
infinitely above ours and it would be presumption in us to pretend to
judge of them), yet he knows the way that I take," v. 10. That is, (1.)
He is acquainted with it. His friends judged of that which they did not
know, and therefore charged him with that which he was never guilty of;
but God, who knew every step he had taken, would not do so, Ps. cxxxix.
3. Note, It is a great comfort to those who mean honestly that God
understands their meaning, though men do not, cannot, or will not. (2.)
He approves of it: "He knows that, however I may sometimes have taken a
false step, yet I have still taken a good way, have chosen the way of
truth, and therefore he knows it," that is, he accepts it, and is well
pleased with it, as he is said to know the way of the righteous, Ps. i.
6. This comforted the prophet, Jer. xii. 3. Thou hast tried my heart
towards thee. From this Job infers, When he hath tried me I shall come
forth as gold. Those that keep the way of the Lord may comfort
themselves, when they are in affliction, with these three things:--[1.]
That they are but tried. It is not intended for their hurt, but for
their honour and benefit; it is the trial of their faith, 1 Pet. i. 7.
[2.] That, when they are sufficiently tried, they shall come forth out
of the furnace, and not be left to consume in it as dross or reprobate
silver. The trial will have an end. God will not contend for ever. [3.]
That they shall come forth as gold, pure in itself and precious to the
refiner. They shall come forth as gold approved and improved, found to
be good and made to be better. Afflictions are to us as we are; those
that go gold into the furnace will come out no worse.
2. Now that which encouraged Job to hope that his present troubles
would thus end well was the testimony of his conscience for him, that
he had lived a good life in the fear of God.
(1.) That God's way was the way he walked in (v. 11): "My foot hath
held his steps," that is, "held to them, adhered closely to them; the
steps he takes. I have endeavoured to conform myself to his example."
Good people are followers of God. Or, "I have accommodated myself to
his providence, and endeavoured to answer all the intentions of that,
to follow Providence step by step." Or, "His steps are the steps he has
appointed me to take; the way of religion and serious godliness--that
way I have kept, and have not declined from it, not only not turned
back from it by a total apostasy, but not turned aside out of it by any
wilful transgression." His holding God's steps, and keeping his way,
intimate that the tempter had used all his arts by fraud and force to
draw him aside; but, with care and resolution, he had by the grace of
God hitherto persevered, and those that will do so must hold and keep,
hold with resolution and keep with watchfulness.
(2.) That God's word was the rule he walked by, v. 12. He governed
himself by the commandment of God's lips, and would not go back from
that, but go forward according to it. Whatever difficulties we may meet
with in the way of God's commandments, though they lead us through a
wilderness, yet we must never think of going back, but must press on
towards the mark. Job kept closely to the law of God in his
conversation, for both his judgment and his affection led him to it: I
have esteemed the words of his mouth more than my necessary food; that
is, he looked upon it as his necessary food; he could as well have
lived without his daily bread as without the word of God. I have laid
it up (so the word is), as those that lay up provision for a siege, or
as Joseph laid up corn before the famine. Eliphaz had told him to lay
up God's words in his heart, ch. xxii. 22. "I do," says he, "and always
did, that I might not sin against him, and that, like the good
householder, I might bring forth for the good of others." Note, The
word of God is to our souls what our necessary food is to our bodies;
it sustains the spiritual life and strengthens us for the actions of
life; it is that which we cannot subsist without, and which nothing
else can make up the want of: and we ought therefore so to esteem it,
to take pains for it, hunger after it, feed upon it with delight, and
nourish our souls with it; and this will be our rejoicing in the day of
evil, as it was Job's here.
Job's Comfort in His Integrity. (b. c. 1520.)
13 But he is in one mind, and who can turn him? and what his soul
desireth, even that he doeth. 14 For he performeth the thing that is
appointed for me: and many such things are with him. 15 Therefore am
I troubled at his presence: when I consider, I am afraid of him. 16
For God maketh my heart soft, and the Almighty troubleth me: 17
Because I was not cut off before the darkness, neither hath he covered
the darkness from my face.
Some make Job to complain here that God dealt unjustly and unfairly
with him in proceeding to punish him without the least relenting or
relaxation, though he had such incontestable evidences to produce of
his innocency. I am loth to think holy Job would charge the holy God
with iniquity; but his complaint is indeed bitter and peevish, and he
reasons himself into a sort of patience per force, which he cannot do
without reflecting upon God as dealing hardly with him, but he must
bear it because he cannot help it; the worst he says is that God deals
unaccountably with him.
I. He lays down good truths, and truths which were capable of a good
improvement, v. 13, 14. 1. That God's counsels are immutable: He is in
one mind, and who can turn him? He is one (so some read it) or in one;
he has no counsellors by whose interest he might be prevailed with to
alter his purpose: he is one with himself, and never alters his mind,
never alters his measures. Prayer has prevailed to change God's way and
his providence, but never was his will or purpose changed; for known
unto God are all his works. 2. That his power is irresistible: What his
soul desires or designs even that he does, and nothing can stand in his
way or put him upon new counsels. Men desire many things which they may
not do, or cannot do, or dare not do. But God has an incontestable
sovereignty; his will is so perfectly pure and right that it is highly
fit he should pursue all its determinations. And he has an
uncontrollable power. None can stay his hand. Whatever the Lord pleased
that did he (Ps. cxxxv. 6), and always will, for it is always best. 3.
That all he does is according to the counsel of his will (v. 14): He
performs the thing that is appointed for me. Whatever happens to us, it
is God that performs it (Ps. lvii. 2), and an admirable performance the
whole will appear to be when the mystery of God shall be finished. He
performs all that, and that only, which was appointed, and in the
appointed time and method. This may silence us, for what is appointed
cannot be altered. But to consider that, when God was appointing us to
eternal life and glory as our end, he was appointing to this condition,
this affliction, whatever it is, in our way, this may do more than
silence us, it may satisfy us that it is all for the best; though what
he does we know not now, yet we shall know hereafter. 4. That all he
does is according to the custom of his providence: Many such things are
with him, that is, He does many things in the course of his providence
which we can give no account of, but must resolve into his absolute
sovereignty. Whatever trouble we are in others have been in the like.
Our case is not singular; the same afflictions are accomplished in our
brethren, 1 Pet. v. 9. Are we sick or sore, impoverished and stripped?
Are our children removed by death or our friends unkind? This is what
God has appointed for us, and many such things are with him. Shall the
earth be forsaken for us?
II. He makes but a bad use of these good truths. Had he duly considered
them, he might have said, "Therefore am I easy and pleased, and well
reconciled to the way of my God concerning me; therefore will I rejoice
in hope that my troubles will issue well at last." But he said,
Therefore am I troubled at his presence, v. 15. Those are indeed of
troubled spirits who are troubled at the presence of God, as the
psalmist, who remembered God and was troubled, Ps. lxxvii. 3. See what
confusion poor Job was now in, for he contradicted himself: just now he
was troubled for God's absence (v. 8, 9); now he is troubled at his
presence. When I consider, I am afraid of him. What he now felt made
him fear worse. There is indeed that which, if we consider it, will
show that we have cause to be afraid of God--his infinite justice and
purity, compared with our own sinfulness and vileness; but if, withal,
we consider his grace in a Redeemer, and our compliance with that
grace, our fears will vanish and we shall see cause to hope in him. See
what impressions were made upon him by the wounds of his spirit. 1. He
was very fearful (v. 16): The Almighty troubled him, and so made his
heart soft, that is, utterly unable to bear any thing, and afraid of
every thing that stirred. There is a gracious softness, like that of
Josiah, whose heart was tender, and trembled at the word of God; but
this is meant of a grievous softness which apprehends every thing that
is present to be pressing and every thing future to be threatening. 2.
He was very fretful, peevish indeed, for he quarrels with God, (1.)
Because he did not die before his troubles, that he might never have
seen them (Because I was not cut off before the darkness, v. 17), and
yet if, in the height of his prosperity, he had received a summons to
the grave, he would have thought it hard. This may help to reconcile us
to death, whenever it comes, that we do not know what evil we may be
taken away from. But when trouble comes it is folly to wish we had not
lived to see it and it is better to make the best of it. (2.) Because
he was left to live so long in his troubles, and the darkness was not
covered from his face by his being hidden in the grave. We should bear
the darkness better than thus if we would but remember that to the
upright there sometimes arises a marvellous light in the darkness;
however, there is reserved for them a more marvellous light after it.
__________________________________________________________________
J O B
CHAP. XXIV.
Job having by his complaints in the foregoing chapter given vent to his
passion, and thereby gained some ease, breaks them off abruptly, and
now applies himself to a further discussion of the doctrinal
controversy between him and his friends concerning the prosperity of
wicked people. That many live at ease who yet are ungodly and profane,
and despise all the exercises of devotion, he had shown, ch. xxi. Now
here he goes further, and shows that many who are mischievous to
mankind, and live in open defiance to all the laws of justice and
common honesty, yet thrive and succeed in their unrighteous practices;
and we do not see them reckoned with in this world. What he had said
before (ch. xii. 6), "The tabernacles of robbers prosper," he here
enlarges upon. He lays down his general proposition (ver. 1), that the
punishment of wicked people is not so visible and apparent as his
friends supposed, and then proves it by an induction of particulars. I.
Those that openly do wrong to their poor neighbours are not reckoned
with, nor the injured righted (ver. 2-12), though the former are very
barbarous, ver. 21, 22. II. Those that secretly practise mischief often
go undiscovered and unpunished, ver. 13-17. III. That God punished such
by secret judgments and reserves them for future judgments (ver. 18-20,
and 23-25), so that, upon the whole matter, we cannot say that all who
are in trouble are wicked; for it is certain that all who are in
prosperity are not righteous.
Outward Prosperity of the Wicked. (b. c. 1520.)
1 Why, seeing times are not hidden from the Almighty, do they that know
him not see his days? 2 Some remove the landmarks; they violently
take away flocks, and feed thereof. 3 They drive away the ass of the
fatherless, they take the widow's ox for a pledge. 4 They turn the
needy out of the way: the poor of the earth hide themselves together.
5 Behold, as wild asses in the desert, go they forth to their work;
rising betimes for a prey: the wilderness yieldeth food for them and
for their children. 6 They reap every one his corn in the field: and
they gather the vintage of the wicked. 7 They cause the naked to
lodge without clothing, that they have no covering in the cold. 8
They are wet with the showers of the mountains, and embrace the rock
for want of a shelter. 9 They pluck the fatherless from the breast,
and take a pledge of the poor. 10 They cause him to go naked without
clothing, and they take away the sheaf from the hungry; 11 Which make
oil within their walls, and tread their winepresses, and suffer thirst.
12 Men groan from out of the city, and the soul of the wounded crieth
out: yet God layeth not folly to them.
Job's friends had been very positive in it that they should soon see
the fall of wicked people, how much soever they might prosper for a
while. By no means, says Job; though times are not hidden from the
Almighty, yet those that know him do not presently see his day, v. 1.
1. He takes it for granted that times are not hidden from the Almighty;
past times are not hidden from his judgment (Eccl. iii. 15), present
times are not hidden from his providence (Matt. x. 29), future times
are not hidden from his prescience, Acts xv. 18. God governs the world,
and therefore we may be sure he takes cognizance of it. Bad times are
not hidden from him, though the bad men that make the times bad say one
to another, He has forsaken the earth, Ps. xciv. 6, 7. Every man's
times are in his hand, and under his eye, and therefore it is in his
power to make the times of wicked men in this world miserable. He
foresees the time of every man's death, and therefore, if wicked men
die before they are punished for their wickedness, we cannot say, "They
escaped him by surprise;" he foresaw it, nay, he ordered it. Before Job
will enquire into the reasons of the prosperity of wicked men he
asserts God's omniscience, as one prophet, in a similar case, asserts
his righteousness (Jer. xii. 1), another his holiness (Hab. i. 13),
another his goodness to his own people, Ps. lxxiii. 1. General truths
must be held fast, though we may find it difficult to reconcile them to
particular events. 2. He yet asserts that those who know him (that is,
wise and good people who are acquainted with him, and with whom his
secret is) do not see his day,--the day of his judging for them; this
was the thing he complained of in his own case (ch. xxiii. 8), that he
could not see God appearing on his behalf to plead his cause,--the day
of his judging against open and notorious sinners, that is called his
day, Ps. xxxvii. 13. We believe that day will come, but we do not see
it, because it is future, and its presages are secret. 3. Though this
is a mystery of Providence, yet there is a reason for it, and we shall
shortly know why the judgment is deferred; even the wisest, and those
who know God best, do not yet see it. God will exercise their faith and
patience, and excite their prayers for the coming of his kingdom, for
which they are to cry day and night to him, Luke xviii. 7.
For the proof of this, that wicked people prosper, Job specifies two
sorts of unrighteous ones, whom all the world saw thriving in their
iniquity:--
I. Tyrants, and those that do wrong under pretence of law and
authority. It is a melancholy sight which has often been seen under the
sun, wickedness in the place of judgment (Eccl. iii. 16), the
unregarded tears of the oppressed, while on the side of the oppressors
there was power (Eccl. iv. 1), the violent perverting of justice and
judgment, Eccl. v. 8. 1. They disseize their neighbours of their real
estates, which came to them by descent from their ancestors. They
remove the land-marks, under pretence that they were misplaced (v. 2),
and so they encroach upon their neighbours' rights and think they
effectually secure that to their posterity which they have got
wrongfully, by making that to be an evidence for them which should have
been an evidence for the rightful owner. This was forbidden by the law
of Moses (Deut. xix. 14), under a curse, Deut. xxvii. 17. Forging or
destroying deeds is now a crime equivalent to this. 2. They dispossess
them of their personal estates, under colour of justice. They violently
take away flocks, pretending they are forfeited, and feed thereof; as
the rich man took the poor man's ewe lamb, 2 Sam. xii. 4. If a poor
fatherless child has but an ass of his own to get a little money with,
they find some colour or other to take it away, because the owner is
not able to contest with them. It is all one if a widow has but an ox
for what little husbandry she has; under pretence of distraining for
some small debt, or arrears of rent, this ox shall be taken for a
pledge, though perhaps it is the widow's all. God has taken it among
the titles of his honour to be a Father of the fatherless and a judge
of the widows; and therefore those will not be reckoned his friends
that do not to their utmost protect and help them; but those he will
certainly reckon with as his enemies that vex and oppress them. 3. They
take all occasions to offer personal abuses to them, v. 4. They will
mislead them if they can when they meet them on the high-way, so that
the poor and needy are forced to hide themselves from them, having no
other way to secure themselves from them. They love in their hearts to
banter people, and to make fools of them, and do them a mischief if
they can, especially to triumph over poor people, whom they turn out of
the way of getting relief, threaten to punish them as vagabonds, and so
force them to abscond, and laugh at them when they have done. Some
understand those barbarous actions (v. 9, 10) to be done by those
oppressors that pretend law for what they do: They pluck the fatherless
from the breast; that is, having made poor infants fatherless, they
make them motherless too; having taken away the father's life, they
break the mother's heart, and so starve the children and leave them to
perish. Pharaoh and Herod plucked children from the breast to the
sword; and we read of children brought forth to the murderers, Hos. ix.
13. Those are inhuman murderers indeed that can with so much pleasure
suck innocent blood. They take a pledge of the poor, and so they rob
the spital; nay, they take the poor themselves for a pledge (as some
read it), and probably it was under this pretence that they plucked the
fatherless from the breast, distraining them for slaves, as Neh. v. 5.
Cruelty to the poor is great wickedness and cries aloud for vengeance.
Those who show no mercy to such as lie at their mercy shall themselves
have judgment without mercy. Another instance of their barbarous
treatment of those they have advantage against is that they take from
them even their necessary food and raiment; they squeeze them so with
their extortion that they cause them to go naked without clothing (v.
10) and so catch their death. And if a poor hungry family has gleaned a
sheaf of corn, to make a little cake of, that they may eat it and die,
even that they take away from them, being well pleased to see them
perish for want, while they themselves are fed to the full. 4. They are
very oppressive to the labourers they employ in their service. They not
only give them no wages, though the labourer is worthy of his hire (and
this is a crying sin, Jam. v. 4), but they will not so much as give
them meat and drink: Those that carry their sheaves are hungry; so some
read it (v. 10), and it agrees with v. 11, that those who make oil
within their walls, and with a great deal of toil labour at the
wine-presses, yet suffer thirst, which was worse than muzzling the
mouth of the ox that treads out the corn. Those masters forget that
they have a Master in heaven who will not allow the necessary supports
of life to their servants and labourers, not caring whether they can
live by their labour or no. 5. It is not only among the poor country
people, but in the cities also, that we see the tears of the oppressed
(v. 12): Men groan from out of the city, where the rich merchants and
traders are as cruel with their poor debtors as the landlords in the
country are with their poor tenants. In cities such cruel actions as
these are more observed than in obscure corners of the country and the
wronged have easier access to justice to right themselves; and yet the
oppressors there fear neither the restraints of the law nor the just
censures of their neighbours, but the oppressed groan and cry out like
wounded men, and can no more ease and help themselves, for the
oppressors are inexorable and deaf to their groans.
II. He speaks of robbers, and those that do wrong by downright force,
as the bands of the Sabeans and Chaldeans, which had lately plundered
him. He does not mention them particularly, lest he should seem partial
to his own cause, and to judge of men (as we are apt to do) by what
they are to us; but among the Arabians, the children of the east (Job's
country), there were those that lived by spoil and rapine, making
incursions upon their neighbours, and robbing travellers. See how they
are described here, and what mischief they do, v. 5-8. 1. Their
character is that they are as wild asses in the desert, untamed,
untractable, unreasonable, Ishmael's character (Gen. xvi. 12), fierce
and furious, and under no restraint of law or government, Jer. ii. 23,
24. They choose the deserts for their dwelling, that they may be
lawless and unsociable, and that they may have opportunity of doing the
more mischief. The desert is indeed the fittest place for such wild
people, ch. xxxix. 6. But no desert can set men out of the reach of
God's eye and hand. 2. Their trade is to steal, and to make a prey of
all about them. They have chosen it as their trade; it is their work,
because there is more to be got by it, and it is got more easily, than
by an honest calling. They follow it as their trade; they follow it
closely; they go forth to it as their work, as man goes forth to his
labour, Ps. civ. 23. They are diligent and take pains at it: They rise
betimes for a prey. If a traveller be out early, they will be out as
soon to rob him. They live by it as a man lives by his trade: The
wilderness (not the grounds there but the roads there) yieldeth food
for them and for their children; they maintain themselves and their
families by robbing on the high-way, and bless themselves in it without
any remorse of compassion or conscience, and with as much security as
if it were honestly got; as Ephraim, Hos. xii. 7, 8. 3. See the
mischief they do to the country. They not only rob travellers, but they
make incursions upon their neighbours, and reap every one his corn in
the field (v. 6), that is, they enter upon other people's ground, cut
their corn, and carry it away as freely as if it were their own. Even
the wicked gather the vintage, and it is their wickedness; or, as we
read it, They gather the vintage of the wicked, and so one wicked man
is made a scourge to another. What the wicked got by extortion (which
is their way of stealing) these robbers get from them in their way of
stealing; thus oftentimes are the spoilers spoiled, Isa. xxxiii. 1. 4.
The misery of those that fall into their hands (v. 7, 8): They cause
the naked, whom they have stripped, not leaving them the clothes to
their backs, to lodge, in the cold nights, without clothing, so that
they are wet with the showers of the mountains, and, for want of a
better shelter, embrace the rock, and are glad of a cave or den in it
to preserve them from the injuries of the weather. Eliphaz had charged
Job with such inhumanity as this, concluding that Providence would not
thus have stripped him if he had not first stripped the naked of their
clothing, ch. xxii. 6. Job here tells him there were those that were
really guilty of those crimes with which he was unjustly charged and
yet prospered and had success in their villanies, the curse they laid
themselves under working invisibly; and Job thinks it more just to
argue as he did, from an open notorious course of wickedness inferring
a secret and future punishment, than to argue as Eliphaz did, who from
nothing but present trouble inferred a course of past secret iniquity.
The impunity of these oppressors and spoilers is expressed in one word
(v. 12): Yet God layeth not folly to them, that is, he does not
immediately prosecute them with his judgments for these crimes, nor
make them examples, and so evince their folly to all the world. He that
gets riches, and not by right, at his end shall be a fool, Jer. xvii.
11. But while he prospers he passes for a wise man, and God lays not
folly to him until he saith, Thou fool, this night thy soul shall be
required of thee, Luke xii. 20.
Present Impunity of Transgressors. (b. c. 1520.)
13 They are of those that rebel against the light; they know not the
ways thereof, nor abide in the paths thereof. 14 The murderer rising
with the light killeth the poor and needy, and in the night is as a
thief. 15 The eye also of the adulterer waiteth for the twilight,
saying, No eye shall see me: and disguiseth his face. 16 In the dark
they dig through houses, which they had marked for themselves in the
daytime: they know not the light. 17 For the morning is to them even
as the shadow of death: if one know them, they are in the terrors of
the shadow of death.
These verses describe another sort of sinners who therefore go
unpunished, because they go undiscovered. They rebel against the light,
v. 13. Some understand it figuratively: they sin against the light of
nature, the light of God's law, and that of their own consciences; they
profess to know God, but they rebel against the knowledge they have of
him, and will not be guided and governed, commanded and controlled, by
it. Others understand it literally: they have the day-light and choose
the night as the most advantageous season for their wickedness. Sinful
works are therefore called works of darkness, because he that does evil
hates the light (John iii. 20), knows not the ways thereof, that is,
keeps out of the way of it, or, if he happen to be seen, abides not
where he thinks he is known. So that he here describes the worst of
sinners,--those that sin wilfully, and against the convictions of their
own consciences, whereby they add rebellion to their sin,--those that
sin deliberately, and with a great deal of plot and contrivance, using
a thousand arts to conceal their villanies, fondly imagining that, if
they can but hide them from the eye of men, they are safe, but
forgetting that there is no darkness or shadow of death in which the
workers of iniquity can hide themselves from God's eye, ch. xxxiv. 22.
In this paragraph Job specifies three sorts of sinners that shun the
light:--1. Murderers, v. 14. They rise with the light, as soon as ever
the day breaks, to kill the poor travellers that are up early and
abroad about their business, going to market with a little money or
goods; and though it is so little that they are really to be called
poor and needy, who with much ado get a sorry livelihood by their
marketings, yet, to get it, the murderer will both take his neighbour's
life and venture his own, will rather play at such small game than not
play at all; nay, he kills for killing sake, thirsting more for blood
than for booty. See what care and pains wicked men take to compass
their wicked designs, and let the sight shame us out of our negligence
and slothfulness in doing good.
Ut jugulent homines, surgunt de nocte latrones,
Tuque ut te serves non expergisceris?--
Rogues nightly rise to murder men for pelf;
Will you not rouse you to preserve yourself?
2. Adulterers. The eyes that are full of adultery (2 Pet. ii. 14), the
unclean and wanton eyes, wait for the twilight, v. 15. The eye of the
adulteress did so, Prov. vii. 9. Adultery hides its head for shame. The
sinners themselves, even the most impudent, do what they can to hide
their sin: si non caste, tamen caute--if not chastely, yet cautiously;
and after all the wretched endeavours of the factors for hell to take
away the reproach of it, it is and ever will be a shame even to speak
of those things which are done of them in secret, Eph. v. 12. It hides
its head also for fear, knowing that jealousy is the rage of a husband,
who will not spare in the day of vengeance, Prov. vi. 24, 25. See what
pains those take that make provision for the flesh to fulfil the lusts
of it, pains to compass, and then to conceal, that provision which,
after all, will be death and hell at last. Less pains would serve to
mortify and crucify the flesh, which would be life and heaven at last.
Let the sinner change his heart, and then he needs not disguise his
face, but may lift it up without spot. 3. House-breakers, v. 16. These
mark houses in the day-time, mark the avenues of a house, and on which
side they can most easily force their entrance, and then, in the night,
dig through them, either to kill, or steal, or commit adultery. The
night favours the assault, and makes the defence the more difficult;
for the good man of the house knows not what hour the thief will come
and therefore is asleep (Luke xii. 39) and he and his lie exposed. For
this reason our law makes burglary, which is the breaking and entering
of a dwelling-house in the night time with a felonious intent, to be
felony without benefit of clergy.
And, lastly, Job observes (and perhaps observes it as part of the
present, though secret, punishment of such sinners as these) that they
are in a continual terror for fear of being discovered (v. 17): The
morning is to them even as the shadow of death. The light of the day,
which is welcome to honest people, is a terror to bad people. They
curse the sun, not as the Moors, because it scorches them, but because
it discovers them. If one know them, their consciences fly in their
faces, and they are ready to become their own accusers; for they are in
the terrors of the shadow of death. Shame came in with sin, and
everlasting shame is at the end of it. See the misery of sinners--they
are exposed to continual frights; and yet see their folly--they are
afraid of coming under the eye of men, but have no dread of God's eye,
which is always upon them: they are not afraid of doing that which yet
they are so terribly afraid of being known to do.
Ultimate Ruin of the Wicked. (b. c. 1520.)
18 He is swift as the waters; their portion is cursed in the earth: he
beholdeth not the way of the vineyards. 19 Drought and heat consume
the snow waters: so doth the grave those which have sinned. 20 The
womb shall forget him; the worm shall feed sweetly on him; he shall be
no more remembered; and wickedness shall be broken as a tree. 21 He
evil entreateth the barren that beareth not: and doeth not good to the
widow. 22 He draweth also the mighty with his power: he riseth up,
and no man is sure of life. 23 Though it be given him to be in
safety, whereon he resteth; yet his eyes are upon their ways. 24 They
are exalted for a little while, but are gone and brought low; they are
taken out of the way as all other, and cut off as the tops of the ears
of corn. 25 And if it be not so now, who will make me a liar, and
make my speech nothing worth?
Job here, in the conclusion of his discourse,
I. Gives some further instances of the wickedness of these cruel bloody
men. 1. Some are pirates and robbers at sea. To this many learned
interpreters apply those difficult expressions (v. 18), He is swift
upon the waters. Privateers choose those ships that are the best
sailors. In these swift ships they cruise from one channel to another,
to pick up prizes; and this brings them in so much wealth that their
portion is cursed in the earth, and they behold not the way of the
vineyards, that is (as bishop Patrick explains it), they despise the
employment of those who till the ground and plant vineyards as poor and
unprofitable. But others make this a further description of the conduct
of those sinners that are afraid of the light: if they be discovered,
they get away as fast as they can, and choose to lurk, not in the
vineyards, for fear of being discovered, but in some cursed portion, a
lonely and desolate place, which nobody looks after. 2. Some are
abusive to those that are in trouble, and add affliction to the
afflicted. Barrenness was looked upon as a great reproach, and those
that fall under that affliction they upbraid with it, as Peninnah did
Hannah, on purpose to vex them and make them to fret, which is a
barbarous thing. This is evil entreating the barren that beareth not
(v. 21), or those that are childless, and so want the arrows others
have in their quiver, which enable them to deal with their enemy in the
gate, Ps. cxxvii. 5. They take that advantage against and are
oppressive to them. As the fatherless, so the childless, are in some
degree helpless. For the same reason it is a cruel thing to hurt the
widow, to whom we ought to do good; and not doing good, when it is in
our power, is doing hurt. 3. There are those who, by inuring themselves
to cruelty, come at last to be so exceedingly boisterous that they are
the terror of the mighty in the land of the living (v. 22): "He draws
the mighty into a snare with his power; even the greatest are not able
to stand before him when he is in his mad fits: he rises up in his
passion, and lays about him with so much fury that no man is sure of
his life; nor can he at the same time be sure of his own, for his hand
is against every man and every man's hand against him," Gen. xvi. 12.
One would wonder how any man can take pleasure in making all about him
afraid of him, yet there are those that do.
II. He shows that these daring sinners prosper, and are at ease for a
while, nay, and often end their days in peace, as Ishmael, who, though
he was a man of such a character as is here given, yet both lived and
died in the presence of all his brethren, as we are told, Gen. xvi. 12;
xxv. 18: Of these sinners here it is said, 1. That it is given them to
be in safety, v. 23. They seem to be under the special protection of
the divine Providence; and one would wonder how they escape with life
through so many dangers as they run themselves into. 2. That they rest
upon this, that is, they rely upon this as sufficient to warrant all
their violences. Because sentence against their evil works is not
executed speedily they think that there is no great evil in them, and
that God is not displeased with them, nor will ever call them to an
account. Their prosperity is their security. 3. That they are exalted
for a while. They seem to be the favourites of heaven, and value
themselves as making the best figure on earth. They are set up in
honour, set up (as they think) out of the reach of danger, and lifted
up in the pride of their own spirits. 4. That, at length, they are
carried out of the world very silently and gently, and without any
remarkable disgrace or terror. "They go down to the grave as easily as
snow-water sinks into the dry ground when it is melted by the sun;" so
bishop Patrick explains v. 19. To the same purport he paraphrases v.
20, The womb shall forget him, &c. "God sets no such mark of his
displeasure upon him but that his mother may soon forget him. The hand
of justice does not hang him on a gibbet for the birds to feed on; but
he is carried to his grave like other men, to be the sweet food of
worms. There he lies quietly, and neither he nor his wickedness is any
more remembered than a tree which is broken to shivers." And v. 24,
They are taken out of the way as all others, that is, "they are shut up
in their graves like all other men; nay, they die as easily (without
those tedious pains which some endure) as an ear of corn is cropped
with your hand." Compare this with Solomon's observation (Eccl. viii.
10), I saw the wicked buried, who had come and gone from the place of
the holy, and they were forgotten.
III. He foresees their fall however, and that their death, though they
die in ease and honour, will be their ruin. God's eyes are upon their
ways, v. 23. Though he keep silence, and seem to connive at them, yet
he takes notice, and keeps account of all their wickedness, and will
make it to appear shortly that their most secret sins, which they
thought no eye should see (v. 15), were under his eye and will be
called over again. Here is no mention of the punishment of these
sinners in the other world, but it is intimated in the particular
notice taken of the consequences of their death. 1. The consumption of
the body in the grave, though common to all, yet to them is in the
nature of a punishment for their sin. The grave shall consume those
that have sinned; that land of darkness will be the lot of those that
love darkness rather than light. The bodies they pampered shall be a
feast for worms, which shall feed as sweetly on them as ever they fed
on the pleasures and gains of their sins. 2. Though they thought to
make themselves a great name by their wealth, and power, and mighty
achievements, yet their memorial perished with them, Ps. ix. 6. He that
made himself so much talked of shall, when he is dead, be no more
remembered with honour; his name shall rot, Prov. x. 7. Those that
durst not give him his due character while he lived shall not spare him
when he is dead; so that the womb that bore him, his own mother, shall
forget him, that is, shall avoid making mention of him, and shall think
that the greatest kindness she can do him, since no good can be said of
him. That honour which is got by sin will soon turn into shame. 3. The
wickedness they thought to establish in their families shall be broken
as a tree; all their wicked projects shall be blasted, and all their
wicked hopes dashed and buried with them. 4. Their pride shall be
brought down and laid in the dust (v. 24); and, in mercy to the world,
they shall be taken out of the way, and all their power and prosperity
shall be cut off. You may seek them, and they shall not be found. Job
owns that wicked people will be miserable at last, miserable on the
other side death, but utterly denies what his friends asserted, that
ordinarily they are miserable in this life.
IV. He concludes with a bold challenge to all that were present to
disprove what he had said if they could (v. 25): "If it be not so now,
as I have declared, and if it do not thence follow that I am unjustly
condemned and censured, let those that can undertake to prove that my
discourse is either, 1. False in itself, and then they prove me a liar;
or, 2. Foreign, and nothing to the purpose, and then they prove my
speech frivolous and nothing worth." That indeed which is false is
nothing worth; where there is not truth, how can there be goodness? But
those that speak the words of truth and soberness need not fear having
what they say brought to the test, but can cheerfully submit it to a
fair examination, as Job does here.
__________________________________________________________________
J O B
CHAP. XXV.
Bildad here makes a very short reply to Job's last discourse, as one
that began to be tired of the cause. He drops the main question
concerning the prosperity of wicked men, as being unable to answer the
proofs Job had produced in the foregoing chapter: but, because he
thought Job had made too bold with the divine majesty in his appeals to
the divine tribunal (ch. xxiii.), he in a few words shows the infinite
distance there is between God and man, teaching us, I. To think highly
and honourably of God, ver. 2, 3, 5. II. To think meanly of ourselves,
ver. 4, 6. These, however misapplied to Job, are two good lessons for
us all to learn.
God Exalted and Man Abased. (b. c. 1520.)
1 Then answered Bildad the Shuhite, and said, 2 Dominion and fear are
with him, he maketh peace in his high places. 3 Is there any number
of his armies? and upon whom doth not his light arise? 4 How then can
man be justified with God? or how can he be clean that is born of a
woman? 5 Behold even to the moon, and it shineth not; yea, the stars
are not pure in his sight. 6 How much less man, that is a worm? and
the son of man, which is a worm?
Bildad is to be commended here for two things:--1. For speaking no more
on the subject about which Job and he differed. Perhaps he began to
think Job was in the right, and then it was justice to say no more
concerning it, as one that contended for truth, not for victory, and
therefore, for the finding of truth, would be content to lose the
victory; or, if he still thought himself in the right, yet he knew when
he had said enough, and would not wrangle endlessly for the last word.
Perhaps indeed one reason why he and the rest of them let fall this
debate was because they perceived that Job and they did not differ so
much in opinion as they thought: they owned that wicked people might
prosper a while, and Job owned they would be destroyed at last; how
little then was the difference! If disputants would understand one
another better, perhaps they would find themselves nearer one another
than they imagined. 2. For speaking so well on the matter about which
Job and he were agreed. If we would all get our hearts filled with
awful thoughts of God and humble thoughts of ourselves, we should not
be so apt as we are to fall out about matters of doubtful disputation,
which are trifling or intricate.
Two ways Bildad takes here to exalt God and abase man:--
I. He shows how glorious God is, and thence infers how guilty and
impure man is before him, v. 2-4. Let us see then,
1. What great things are here said of God, designed to possess Job with
a reverence of him, and to check his reflections upon him and upon his
dealings with him: (1.) God is the sovereign Lord of all, and with him
is terrible majesty. Dominion and fear are with him, v. 2. He that gave
being has an incontestable authority to give laws, and can enforce the
laws he gives. He that made all has a right to dispose of all according
to his own will, with an absolute sovereignty. Whatever he will do he
does, and may do; and none can say unto him, What doest thou? or Why
doest thou so? Dan. iv. 35. His having dominion (or being
Dominus--Lord) bespeaks him both owner and ruler of all the creatures.
They are all his, and they are all under his direction and at his
disposal. Hence it follows that he is to be feared (that is, reverenced
and obeyed), that he is feared by all that know him (the seraphim cover
their faces before him), and that, first or last, all will be made to
fear him. Men's dominion is often despicable, often despised, but God
is always terrible. (2.) The glorious inhabitants of the upper world
are all perfectly observant of him and entirely acquiesce in his will:
He maketh peace in his high places. He enjoys himself in a perfect
tranquillity. The holy angels never quarrel with him, nor with one
another, but entirely acquiesce in his will, and unanimously execute it
without murmuring or disputing. Thus the will of God is done in heaven;
and thus we pray that it may be done by us and others on earth. The
sun, moon, and stars, keep their courses, and never clash with one
another: nay, even in this lower region, which is often disturbed with
storms and tempests, yet when God pleases he commands peace, by making
the storm a calm, Ps. cvii. 29; lxv. 7. Observe, The high places are
his high places; for the heaven, even the heavens, are the Lord's (Ps.
cxv. 16) in a peculiar manner. Peace is God's work; where it is made it
is he that makes it, Isa. lvii. 19. In heaven there is perfect peace;
for there is perfect holiness, and there is God, who is love. (3.) He
is a God of irresistible power: Is there any number of his armies? v.
3. The greatness and power of princes are judged of by their armies.
God is not only himself almighty, but he has numberless numbers of
armies at his beck and disposal,--standing armies that are never
disbanded,--regular troops, and well disciplined, that are never to
seek, never at a loss, that never mutiny,--veteran troops, that have
been long in his service,--victorious troops, that never failed of
success nor were ever foiled. All the creatures are his hosts, angels
especially. He is Lord of all, Lord of hosts. He has numberless armies,
and yet makes peace. He could make war upon us, but is willing to be at
peace with us; and even the heavenly hosts were sent to proclaim peace
on earth and good will towards men, Luke ii. 14. (4.) His providence
extends itself to all: Upon whom does not his light arise? The light of
the sun is communicated to all parts of the world, and, take the year
round, to all equally. See Ps. xix. 6. That is a faint resemblance of
the universal cognizance and care God takes of the whole creation,
Matt. v. 45. All are under the light of his knowledge and are naked and
open before him. All partake of the light of his goodness: it seems
especially to be meant of that. He is good to all; the earth is full of
his goodness. He is Deus optimus--God, the best of beings, as well as
maximus--the greatest: he has power to destroy; but his pleasure is to
show mercy. All the creatures live upon his bounty.
2. What low things are here said of man, and very truly and justly (v.
4): How then can man be justified with God? Or how can he be clean? Man
is not only mean, but vile, not only earthly, but filthy; he cannot be
justified, he cannot be clean, (1.) In comparison with God. Man's
righteousness and holiness, at the best, are nothing to God's, Ps.
lxxxix. 6. (2.) In debate with God. He that will quarrel with the word
and providence of God must unavoidably go by the worst. God will be
justified, and then man will be condemned, Ps. li. 4; Rom. iii. 4.
There is no error in God's judgment, and therefore there lies no
exception against it, nor appeal from it. (3.) In the sight of God. If
God is so great and glorious, how can man, who is guilty and impure,
appear before him? Note, [1.] Man, by reason of his actual
transgressions, is obnoxious to God's justice and cannot in himself be
justified before him: he can neither plead Not guilty, nor plead any
merit of his own to balance or extenuate his guilt. The scripture has
concluded all under sin. [2.] Man, by reason of his original
corruption, as he is born of a woman, is odious to God's holiness, and
cannot be clean in his sight. God sees his impurity, and it is certain
that by it he is rendered utterly unfit for communion and fellowship
with God in grace here and for the vision and fruition of him in glory
hereafter. We have need therefore to be born again of water and of the
Holy Ghost, and to be bathed again and again in the blood of Christ,
that fountain opened.
II. He shows how dark and defective even the heavenly bodies are in the
sight of God, and in comparison with him, and thence infers how little,
and mean, and worthless, man is. 1. The lights of heaven, though
beauteous creatures, are before God as clods of earth (v. 5): Behold
even to the moon, walking in brightness, and the stars, those glorious
lamps of heaven, which the heathen were so charmed with the lustre of
that they worshipped them--yet, in God's sight, in comparison with him,
they shine not, they are not pure; they have no glory, by reason of the
glory which excelleth, as a candle, though it burn, yet does not shine
when it is set in the clear light of the sun. The glory of God, shining
in his providences, eclipses the glory of the brightest creatures, Isa.
xxiv. 23. The moon shall be confounded, and the sun ashamed, when the
Lord of hosts shall reign in Mount Sion. The heavenly bodies are often
clouded; we plainly see spots in the moon, and, with the help of
glasses, may sometimes discern spots upon the sun too: but God sees
spots in them that we do not see. How durst Job then so confidently
appeal to God, who would discover that amiss in him which he was not
aware of in himself? 2. The children of men, though noble creatures,
are before God but as worms of the earth (v. 6): How much less does man
shine in honour, how much less is he pure in righteousness that is a
worm, and the son of man, whoever he be, that is a worm!--a vermin (so
some), not only mean and despicable, but noxious and detestable; a mite
(so others), the smallest animal, which cannot be discerned with the
naked eye, but through a magnifying glass. Such a thing is man. (1.) So
mean, and little, and inconsiderable, in comparison with God and with
the holy angels: so worthless and despicable, having his original in
corruption, and hastening to corruption. What little reason has man to
be proud, and what great reason to be humble! (2.) So weak and
impotent, and so easily crushed, and therefore a very unequal match for
Almighty God. Shall man be such a fool as to contend with his Maker,
who can tread him to pieces more easily than we can a worm? (3.) So
sordid and filthy. Man is not pure for he is a worm, hatched in
putrefaction, and therefore odious to God. Let us therefore wonder at
God's condescension in taking such worms as we are into covenant and
communion with himself, especially at the condescension of the Son of
God, in emptying himself so far as to say, I am a worm, and no man, Ps.
xxii. 6.
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J O B
CHAP. XXVI.
This is Job's short reply to Bildad's short discourse, in which he is
so far from contradicting him that he confirms what he had said, and
out-does him in magnifying God and setting forth his power, to show
what reason he had still to say, as he did (ch. xiii. 2), "What you
know, the same do I know also." I. He shows that Bildad's discourse was
foreign to the matter he was discoursing of--though very true and good,
yet not to the purpose, ver. 2-4. II. That it was needless to the
person he was discoursing with; for he knew it, and believed it, and
could speak of it as well as he and better, and could add to the proofs
which he had produced of God's power and greatness, which he does in
the rest of his discourse (ver. 5-13), concluding that, when they had
both said what they could, all came short of the merit of the subject
and it was still far from being exhausted, ver. 14.
Job's Reproof of Bildad. (b. c. 1520.)
1 But Job answered and said, 2 How hast thou helped him that is
without power? how savest thou the arm that hath no strength? 3 How
hast thou counselled him that hath no wisdom? and how hast thou
plentifully declared the thing as it is? 4 To whom hast thou uttered
words? and whose spirit came from thee?
One would not have thought that Job, when he was in so much pain and
misery, could banter his friend as he does here and make himself merry
with the impertinency of his discourse. Bildad thought that he had made
a fine speech, that the matter was so weighty, and the language so
fine, that he had gained the reputation both of an oracle and of an
orator; but Job peevishly enough shows that his performance was not so
valuable as he thought it and ridicules him for it. He shows,
I. That there was no great matter to be found in it (v. 3): How hast
thou plentifully declared the thing as it is? This is spoken
ironically, upbraiding Bildad with the good conceit he himself had of
what he had said. 1. He thought he had spoken very clearly, had
declared the thing as it is. He was very fond (as we are all apt to be)
of his own notions, and thought they only were right, and true, and
intelligible, and all other notions of the thing were false, mistaken,
and confused; whereas, when we speak of the glory of God, we cannot
declare the thing as it is, for we see it through a glass darkly, or
but by reflection, and shall not see him as he is till we come to
heaven. Here we cannot order our speech concerning him, ch. xxxvii. 19.
2. He thought he had spoken very fully, though in few words, that he
had plentifully declared it, and, alas! it was but poorly and scantily
that he declared it, in comparison with the vast compass and
copiousness of the subject.
II. That there was no great use to be made of it. Cui bono--What good
hast thou done by all that thou hast said? How hast thou, with all this
mighty flourish, helped him that is without power? v. 2. How hast thou,
with thy grave dictates, counselled him that has no wisdom? v. 3. Job
would convince him, 1. That he had done God no service by it, nor made
him in the least beholden to him. It is indeed our duty, and will be
our honour, to speak on God's behalf; but we must not think that he
needs our service, or is indebted to us for it, nor will he accept it
if it come from a spirit of contention and contradiction, and not from
a sincere regard to God's glory. 2. That he had done his cause no
service by it. He thought his friends were mightily beholden to him for
helping them, at a dead lift, to make their part good against Job, when
they were quite at a loss, and had no strength, no wisdom. Even weak
disputants, when warm, are apt to think truth more beholden to them
than it really is. 3. That he had done him no service by it. He
pretended to convince, instruct, and comfort, Job; but, alas! what he
had said was so little to the purpose that it would not avail to
rectify any mistakes, nor to assist him either in bearing his
afflictions or in getting good by them: "To whom has thou uttered
words? v. 4. Was it to me that thou didst direct thy discourse? And
dost thou take me for such a child as to need these instructions? Or
dost thou think them proper for one in my condition?" Every thing that
is true and good is not suitable and seasonable. To one that was
humbled, and broken, and grieved in spirit, as Job was, he ought to
have preached of the grace and mercy of God, rather than of his
greatness and majesty, to have laid before him the consolations rather
than the terrors of the Almighty. Christ knows how to speak what is
proper for the weary (Isa. l. 4), and his ministers should learn
rightly to divide the word of truth, and not make those sad whom God
would not have made sad, as Bildad did; and therefore Job asks him,
Whose spirit came from thee? that is, "What troubled soul would ever be
revived, and relieved, and brought to itself, by such discourses as
these?" Thus are we often disappointed in our expectations from our
friends who should comfort us, but the Comforter, who is the Holy
Ghost, never mistakes in his operations nor misses of his end.
The Wisdom and Power of God. (b. c. 1520.)
5 Dead things are formed from under the waters, and the inhabitants
thereof. 6 Hell is naked before him, and destruction hath no
covering. 7 He stretcheth out the north over the empty place, and
hangeth the earth upon nothing. 8 He bindeth up the waters in his
thick clouds; and the cloud is not rent under them. 9 He holdeth back
the face of his throne, and spreadeth his cloud upon it. 10 He hath
compassed the waters with bounds, until the day and night come to an
end. 11 The pillars of heaven tremble and are astonished at his
reproof. 12 He divideth the sea with his power, and by his
understanding he smiteth through the proud. 13 By his spirit he hath
garnished the heavens; his hand hath formed the crooked serpent. 14
Lo, these are parts of his ways: but how little a portion is heard of
him? but the thunder of his power who can understand?
The truth received a great deal of light from the dispute between Job
and his friends concerning those points about which they differed; but
now they are upon a subject in which they were all agreed, the infinite
glory and power of God. How does truth triumph, and how brightly does
it shine, when there appears no other strife between the contenders
than which shall speak most highly and honourably of God and be most
copious in showing forth his praise! It were well if all disputes about
matters of religion might end thus, in glorifying God as Lord of all,
and our Lord, with one mind and one mouth (Rom. xv. 6); for to that we
have all attained, in that we are all agreed.
I. Many illustrious instances are here given of the wisdom and power of
God in the creation and preservation of the world.
1. If we look about us, to the earth and waters here below, we shall
see striking instances of omnipotence, which we may gather out of these
verses. (1.) He hangs the earth upon nothing, v. 7. The vast
terraqueous globe neither rests upon any pillars nor hangs upon any
axle-tree, and yet, by the almighty power of God, is firmly fixed in
its place, poised with its own weight. The art of man could not hang a
feather upon nothing, yet the divine wisdom hangs the whole earth so.
It is ponderibus librata suis--poised by its own weight, so says the
poet; it is upheld by the word of God's power, so says the apostle.
What is hung upon nothing may serve us to set our feet on, and bear the
weight of our bodies, but it will never serve us to set our hearts on,
nor bear the weight of our souls. (2.) He sets bounds to the waters of
the sea, and compasses them in (v. 10), that they may not return to
cover the earth; and these bounds shall continue unmoved, unshaken,
unworn, till the day and night come to an end, when time shall be no
more. Herein appears the dominion which Providence has over the raging
waters of the sea, and so it is an instance of his power, Jer. v. 22.
We see too the care which Providence takes of the poor sinful
inhabitants of the earth, who, though obnoxious to his justice and
lying at his mercy, are thus preserved from being overwhelmed, as they
were once by the waters of a flood, and will continue to be so, because
they are reserved unto fire. (3.) He forms dead things under the
waters. Rephaim-giants, are formed under the waters, that is, vast
creatures, of prodigious bulk, as whales, giant-like creatures, among
the innumerable inhabitants of the water. So bishop Patrick. (4.) By
mighty storms and tempests he shakes the mountains, which are here
called the pillars of heaven (v. 11), and even divides the sea, and
smites through its proud waves, v. 12. At the presence of the Lord the
sea flies and the mountains skip, Ps. cxiv. 3, 4. See Hab. iii. 6, &c.
A storm furrows the waters, and does, as it were, divide them; and then
a calm smites through the waves, and lays them flat again. See Ps.
lxxxix. 9, 10. Those who think Job lived at, or after, the time of
Moses, apply this to the dividing of the Red Sea before the children of
Israel, and the drowning of the Egyptians in it. By his understanding
he smiteth through Rahab; so the word is, and Rahab is often put for
Egypt; as Ps. lxxxvii. 4; Isa. li. 9.
2. If we consider hell beneath, though it is out of our sight, yet we
may conceive the instances of God's power there. By hell and
destruction (v. 6) we may understand the grave, and those who are
buried in it, that they are under the eye of God, though laid out of
our sight, which may strengthen our belief of the resurrection of the
dead. God knows where to find, and whence to fetch, all the scattered
atoms of the consumed body. We may also consider them as referring to
the place of the damned, where the separate souls of the wicked are in
misery and torment. That is hell and destruction, which are said to be
before the Lord (Prov. xv. 11), and here to be naked before him, to
which it is probable there is an allusion, Rev. xiv. 10, where sinners
are to be tormented in the presence of the holy angels (who attended
the Shechinah) and in the presence of the Lamb. And this may give light
to v. 5, which some ancient versions read thus (and I think more
agreeably to the signification of the word Rephaim): Behold, the giants
groan under the waters, and those that dwell with them; and then
follows, Hell is naked before him, typified by the drowning of the
giants of the old world; so the learned Mr. Joseph Mede understands it,
and with it illustrates Prov. xxi. 16, where hell is called the
congregation of the dead; and it is the same word which is here used,
and which he would there have rendered the congregation of the giants,
in allusion to the drowning of the sinners of the old world. And is
there any thing in which the majesty of God appears more dreadful than
in the eternal ruin of the ungodly and the groans of the inhabitants of
the land of darkness? Those that will not with angels fear and worship
shall for ever with devils fear and tremble; and God therein will be
glorified.
3. If we look up to heaven above, we shall see instances of God's
sovereignty and power. (1.) He stretches out the north over the empty
place, v. 7. So he did at first, when he stretched out the heavens like
a curtain (Ps. civ. 2); and he still continues to keep them stretched
out, and will do so till the general conflagration, when they shall be
rolled together as a scroll, Rev. vi. 14. He mentions the north because
his country (as ours) lay in the northern hemisphere; and the air is
the empty place over which it is stretched out. See Ps. lxxxix. 12.
What an empty place is this world in comparison with the other! (2.) He
keeps the waters that are said to be above the firmament from pouring
down upon the earth, as once they did (v. 8): He binds up the waters in
his thick clouds, as if they were tied closely in a bag, till there is
occasion to use them; and, notwithstanding the vast weight of water so
raised and laid up, yet the cloud is not rent under them, for then they
would burst and pour out as a spout; but they do, as it were, distil
through the cloud, and so come drop by drop, in mercy to the earth, in
small rain, or great rain, as he pleases. (3.) He conceals the glory of
the upper world, the dazzling lustre of which we poor mortals could not
bear (v. 9): He holds back the face of his throne, that light in which
he dwells, and spreads a cloud upon it, through which he judges, ch.
xxii. 13. God will have us to live by faith, not by sense; for this is
agreeable to a state of probation. It were not a fair trial if the face
of God's throne were visible now as it will be in the great day.
Lest his high throne, above expression bright,
With deadly glory should oppress our sight,
To break the dazzling force he draws a screen
Of sable shades, and spreads his clouds between.
Sir R. Blackmore.
(4.) The bright ornaments of heaven are the work of his hands (v. 13):
By his Spirit, the eternal Spirit that moved upon the face of the
waters, the breath of his mouth (Ps. xxxiii. 6), he has garnished the
heavens, not only made them, but beautified them, has curiously
bespangled them with stars by night and painted them with the light of
the sun by day. God, having made man to look upward (Os homini sublime
dedit--To man he gave an erect countenance), has therefore garnished
the heavens, to invite him to look upward, that, by pleasing his eye
with the dazzling light of the sun and the sparkling light of the
stars, their number, order, and various magnitudes, which, as so many
golden studs, beautify the canopy drawn over our heads, he may be led
to admire the great Creator, the Father and fountain of lights, and to
say, "If the pavement be so richly inlaid, what must the palace be! If
the visible heavens be so glorious, what are those that are out of
sight!" From the beauteous garniture of the ante-chamber we may infer
the precious furniture of the presence-chamber. If stars be so bright,
what are angels! What is meant here by the crooked serpent which his
hands have formed is not certain. Some make it part of the garnishing
of the heavens, the milky-way, say some; some particular constellation,
so called, say others. It is the same word that is used for leviathan
(Isa. xxvii. 1), and probably may be meant of the whale or crocodile,
in which appears much of the power of the Creator; and why may not Job
conclude with that inference, when God himself does so? ch. xli.
II. He concludes, at last, with an awful et cætera (v. 14): Lo, these
are parts of his ways, the out-goings of his wisdom and power, the ways
in which he walks and by which he makes himself known to the children
of men. Here, 1. He acknowledges, with adoration, the discoveries that
were made of God. These things which he himself had said, and which
Bildad had said, are his ways, and this is heard of him; this is
something of God. But, 2. He admires the depth of that which is
undiscovered. This that we have said is but part of his ways, a small
part. What we know of God is nothing in comparison with what is in God
and what God is. After all the discoveries which God has made to us,
and all the enquiries we have made after God, still we are much in the
dark concerning him, and must conclude, Lo, these are but parts of his
ways. Something we hear of him by his works and by his word; but, alas!
how little a portion is heard of him? heard by us, heard from us! We
know but in part; we prophesy but in part. When we have said all we
can, concerning God, we must even do as St. Paul does (Rom. xi. 33);
despairing to find the bottom, we must sit down at the brink, and adore
the depth: O the depth of the wisdom and knowledge of God! It is but a
little portion that we hear and know of God in our present state. He is
infinite and incomprehensible; our understandings and capacities are
weak and shallow, and the full discoveries of the divine glory are
reserved for the future state. Even the thunder of his power (that is,
his powerful thunder), one of the lowest of his ways here in our own
region, we cannot understand. See ch. xxxvii. 4, 5. Much less can we
understand the utmost force and extent of his power, the terrible
efforts and operations of it, and particularly the power of his anger,
Ps. xc. 11. God is great, and we know him not.
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J O B
CHAP. XXVII.
Job had sometimes complained of his friends that they were so eager in
disputing that they would scarcely let him put in a word: "Suffer me
that I may speak;" and, "O that you would hold your peace!" But now, it
seems, they were out of breath, and left him room to say what he would.
Either they were themselves convinced that Job was in the right or they
despaired of convincing him that he was in the wrong; and therefore
they threw away their weapons and gave up the cause. Job was too hard
for them, and forced them to quit the field; for great is the truth and
will prevail. What Job had said (ch. xxvi.) was a sufficient answer to
Bildad's discourse; and now Job paused awhile, to see whether Zophar
would take his turn again; but, he declining it, Job himself went on,
and, without any interruption or vexation given him, said all he
desired to say in this matter. I. He begins with a solemn protestation
of his integrity and of his resolution to hold it fast, ver. 2-6. II.
He expresses the dread he had of that hypocrisy which they charged him
with, ver. 7-10. III. He shows the miserable end of wicked people,
notwithstanding their long prosperity, and the curse that attends them
and is entailed upon their families, ver. 11-23.
Job's Protestation of His Sincerity. (b. c. 1520.)
1 Moreover Job continued his parable, and said, 2 As God liveth, who
hath taken away my judgment; and the Almighty, who hath vexed my soul;
3 All the while my breath is in me, and the spirit of God is in my
nostrils; 4 My lips shall not speak wickedness, nor my tongue utter
deceit. 5 God forbid that I should justify you: till I die I will not
remove mine integrity from me. 6 My righteousness I hold fast, and
will not let it go: my heart shall not reproach me so long as I live.
Job's discourse here is called a parable (mashal), the title of
Solomon's proverbs, because it was grave and weighty, and very
instructive, and he spoke as one having authority. It comes from a word
that signifies to rule, or have dominion; and some think it intimates
that Job now triumphed over his opponents, and spoke as one that had
baffled them. We say of an excellent preacher that he knows how
dominari in concionibus--to command his hearers. Job did so here. A
long strife there had been between Job and his friends; they seemed
disposed to have the matter compromised; and therefore, since an oath
for confirmation is an end of strife (Heb. vi. 16), Job here backs all
he had said in maintenance of his own integrity with a solemn oath, to
silence contradiction, and take the blame entirely upon himself if he
prevaricated. Observe,
I. The form of his oath (v. 2): As God liveth, who hath taken away my
judgment. Here, 1. He speaks highly of God, in calling him the living
God (which means everliving, the eternal God, that has life in himself)
and in appealing to him as the sole and sovereign Judge. We can swear
by no greater, and it is an affront to him to swear by any other. 2.
Yet he speaks hardly of him, and unbecomingly, in saying that he had
taken away his judgment (that is, refused to do him justice in this
controversy and to appear in defence of him), and that by continuing
his troubles, on which his friends grounded their censures of him, he
had taken from him the opportunity he hoped ere now to have of clearing
himself. Elihu reproved him for this word (ch. xxxiv. 5); for God is
righteous in all his ways, and takes away no man's judgment. But see
how apt we are to despair of favour if it be not shown us immediately,
so poor-spirited are we and so soon weary of waiting God's time. He
also charges it upon God that he had vexed his soul, had not only not
appeared for him, but had appeared against him, and, by laying such
grievous afflictions upon him had quite embittered his life to him and
all the comforts of it. We, by our impatience, vex our own souls and
then complain of God that he has vexed them. Yet see Job's confidence
in the goodness both of his cause and of his God, that though God
seemed to be angry with him, and to act against him for the present,
yet he could cheerfully commit his cause to him.
II. The matter of his oath, v. 3, 4. 1. That he would not speak
wickedness, nor utter deceit--that, in general, he would never allow
himself in the way of lying, that, as in this debate he had all along
spoken as he thought, so he would never wrong his conscience by
speaking otherwise; he would never maintain any doctrine, nor assert
any matter of fact, but what he believed to be true; nor would he deny
the truth, how much soever it might make against him: and, whereas his
friends charged him with being a hypocrite, he was ready to answer,
upon oath, to all their interrogatories, if called to do so. On the one
hand he would not, for all the world, deny the charge if he knew
himself guilty, but would declare the truth, the whole truth, and
nothing but the truth, and take to himself the shame of his hypocrisy.
On the other hand, since he was conscious to himself of his integrity,
and that he was not such a man as his friends represented him, he would
never betray his integrity, nor charge himself with that which he was
innocent of. He would not be brought, no, not by the rack of their
unjust censures, falsely to accuse himself. If we must not bear false
witness against our neighbour, then not against ourselves. 2. That he
would adhere to this resolution as long as he lived (v. 3): All the
while my breath is in me. Our resolutions against sin should be thus
constant, resolutions for life. In things doubtful and indifferent, it
is not safe to be thus peremptory. We know not what reason we may see
to change our mind: God may reveal to us that which we now are not
aware of. But in so plain a thing as this we cannot be too positive
that we will never speak wickedness. Something of a reason for his
resolution is here implied--that our breath will not be always in us.
We must shortly breathe our last, and therefore, while our breath is in
us, we must never breathe wickedness and deceit, nor allow ourselves to
say or do any thing which will make against us when our breath shall
depart. The breath in us is called the spirit of God, because he
breathed it into us; and this is another reason why we must not speak
wickedness. It is God that gives us life and breath, and therefore,
while we have breath, we must praise him.
III. The explication of his oath (v. 5, 6): "God forbid that I should
justify you in your uncharitable censures of me, by owning myself a
hypocrite: no, until I die I will not remove my integrity from me; my
righteousness I hold fast, and will not let it go." 1. He would always
be an honest man, would hold fast his integrity, and not curse God, as
Satan, by his wife, urged him to do, ch. ii. 9. Job here thinks of
dying, and of getting ready for death, and therefore resolves never to
part with his religion, though he had lost all he had in the world.
Note, The best preparative for death is perseverance to death in our
integrity. "Until I die," that is, "though I die by this affliction, I
will not thereby be put out of conceit with my God and my religion.
Though he slay me, yet will I trust in him." 2. He would always stand
to it that he was an honest man; he would not remove, he would not part
with, the conscience, and comfort, and credit of his integrity; he was
resolved to defend it to the last. "God knows, and my own heart knows,
that I always meant well, and did not allow myself in the omission of
any known duty or the commission of any known sin. This is my
rejoicing, and no man shall rob me of it; I will never lie against my
right." It has often been the lot of upright men to be censured and
condemned as hypocrites; but it well becomes them to bear up boldly
against such censures, and not to be discouraged by them nor think the
worse of themselves for them; as the apostle (Heb. xiii. 18): We have a
good conscience in all things, willing to live honestly.
Hic murus aheneus esto, nil conscire sibi.
Be this thy brazen bulwark of defence,
Still to preserve thy conscious innocence.
Job complained much of the reproaches of his friends; but (says he) my
heart shall not reproach me, that is, "I will never give my heart cause
to reproach me, but will keep a conscience void of offence; and, while
I do so, I will not give my heart leave to reproach me." Who shall lay
any thing to the charge of God's elect? It is God that justifies. To
resolve that our hearts shall not reproach us when we give them cause
to do so is to affront God, whose deputy conscience is, and to wrong
ourselves; for it is a good thing, when a man has sinned, to have a
heart within him to smite him for it, 2 Sam. xxiv. 10. But to resolve
that our hearts shall not reproach us while we still hold fast our
integrity is to baffle the designs of the evil spirit (who tempts good
Christians to question their adoption, If thou be the Son of God) and
to concur with the operations of the good Spirit, who witnesses to
their adoption.
Condition of Hypocrites. (b. c. 1520.)
7 Let mine enemy be as the wicked, and he that riseth up against me as
the unrighteous. 8 For what is the hope of the hypocrite, though he
hath gained, when God taketh away his soul? 9 Will God hear his cry
when trouble cometh upon him? 10 Will he delight himself in the
Almighty? will he always call upon God?
Job having solemnly protested the satisfaction he had in his integrity,
for the further clearing of himself, here expresses the dread he had of
being found a hypocrite.
I. He tells us how he startled at the thought of it, for he looked upon
the condition of a hypocrite and a wicked man to be certainly the most
miserable condition that any man could be in (v. 7): Let my enemy be as
the wicked, a proverbial expression, like that (Dan. iv. 19), The dream
be to those that hate thee. Job was so far from indulging himself in
any wicked way, and flattering himself in it, that, if he might have
leave to wish the greatest evil he could think of to the worst enemy he
had in the world, he would wish him the portion of a wicked man,
knowing that worse he could not wish him. Not that we may lawfully wish
any man to be wicked, or that any man who is not wicked should be
treated as wicked; but we should all choose to be in the condition of a
beggar, an out-law, a galley-slave, any thing, rather that in the
condition of the wicked, though in ever so much pomp and outward
prosperity.
II. He gives us the reasons of it.
1. Because the hypocrite's hopes will not be crowned (v. 8): For what
is the hope of the hypocrite? Bildad had condemned it (ch. viii. 13,
14), and Zophar (ch. xi. 20), and Job here concurs with them, and reads
the death of the hypocrite's hope with as much assurance as they had
done; and this fitly comes in as a reason why he would not remove his
integrity, but still hold it fast. Note, The consideration of the
miserable condition of wicked people, and especially hypocrites, should
engage us to be upright (for we are undone, for ever undone, if we be
not) and also to get the comfortable evidence of our uprightness; for
how can we be easy if the great concern lie at uncertainties? Job's
friends would persuade him that all his hope was but the hope of the
hypocrite, ch. iv. 6. "Nay," says he, "I would not, for all the world,
be so foolish as to build upon such a rotten foundation; for what is
the hope of the hypocrite?" See here, (1.) The hypocrite deceived. He
has gained, and he has hope; this is his bright side. It is allowed
that he has gained by his hypocrisy, has gained the praise and applause
of men and the wealth of this world. Jehu gained a kingdom by his
hypocrisy and the Pharisees many a widow's house. Upon this gain he
builds his hope, such as it is. He hopes he is in good circumstances
for another world, because he finds he is so for this, and he blesses
himself in his own way. (2.) The hypocrite undeceived. He will at last
see himself wretchedly cheated; for, [1.] God shall take away his soul,
sorely against his will. Luke xii. 20, Thy soul shall be required of
thee. God, as the Judge, takes it away to be tried and determined to
its everlasting state. He shall then fall into the hands of the living
God, to be dealt with immediately. [2.] What will his hope be then? It
will be vanity and a lie; it will stand him in no stead. The wealth of
this world, which he hoped in, he must leave behind him, Ps. xlix. 17.
The happiness of the other world, which he hoped for, he will certainly
miss of. He hoped to go to heaven, but he will be shamefully
disappointed; he will plead his external profession, privileges, and
performances, but all his pleas will be overruled as frivolous: Depart
from me, I know you not. So that, upon the whole, it is certain that a
formal hypocrite, with all his gains and all his hopes, will be
miserable in a dying hour.
2. Because the hypocrite's prayer will not be heard (v. 9): Will God
hear his cry when trouble comes upon him? No, he will not; it cannot be
expected he should. If true repentance come upon him, God will hear his
cry and accept him (Isa. i. 18); but, if he continue impenitent and
unchanged, let him not think to find favour with God. Observe, (1.)
Trouble will come upon him, certainly it will. Troubles in the world
often surprise those that are most secure of an uninterrupted
prosperity. However, death will come, and trouble with it, when he must
leave the world and all his delights in it. The judgment of the great
day will come; fearfulness will surprise the hypocrites, Isa. xxxiii.
14. (2.) Then he will cry to God, will pray, and pray earnestly. Those
who in prosperity slighted God, either prayed not at all or were cold
and careless in prayer, when trouble comes will make their application
to him and cry as men in earnest. But, (3.) Will God hear him then? In
the troubles of this life, God has told us that he will not hear the
prayers of those who regard iniquity in their hearts (Ps. lxvi. 19) and
set up their idols there (Ezek. xiv. 4), nor of those who turn away
their ear from hearing the law, Prov. xxviii. 9. Get you to the gods
whom you have served, Judg. x. 14. In the judgment to come, it is
certain, God will not hear the cry of those who lived and died in their
hypocrisy. Their doleful lamentations will all be unpitied. I will
laugh at your calamity. Their importunate petitions will all be thrown
out and their pleas rejected. Inflexible justice cannot be biassed, nor
the irreversible sentence revoked. See Matt. vii. 22, 23; Luke xiii.
26, and the case of the foolish virgins, Matt. xxv. 11.
3. Because the hypocrite's religion is neither comfortable nor constant
(v. 10): Will he delight himself in the Almighty? No, not at any time
(for his delight is in the profits of the world and the pleasures of
the flesh, more than in God), especially not in the time of trouble.
Will he always call upon God? No, in prosperity he will not call upon
God, but slight him; in adversity he will not call upon God but curse
him; he is weary of his religion when he gets nothing by it, or is in
danger of losing. Note, (1.) Those are hypocrites who, though they
profess religion, neither take pleasure in it nor persevere in it, who
reckon their religion a task and a drudgery, a weariness, and snuff at
it, who make use of it only to serve a turn, and lay it aside when the
turn is served, who will call upon God while it is in fashion, or while
the pang of devotion lasts, but leave it off when they fall into other
company, or when the hot fit is over. (2.) The reason why hypocrites do
not persevere in religion is because they have no pleasure in it. Those
that do not delight in the Almighty will not always call upon him. The
more comfort we find in our religion the more closely we shall cleave
to it. Those who have no delight in God are easily inveigled by the
pleasures of sense, and so drawn away from their religion; and they are
easily run down by the crosses of this life, and so driven away from
their religion, and will not always call upon God.
Heritage of the Wicked. (b. c. 1520.)
11 I will teach you by the hand of God: that which is with the Almighty
will I not conceal. 12 Behold, all ye yourselves have seen it; why
then are ye thus altogether vain? 13 This is the portion of a wicked
man with God, and the heritage of oppressors, which they shall receive
of the Almighty. 14 If his children be multiplied, it is for the
sword: and his offspring shall not be satisfied with bread. 15 Those
that remain of him shall be buried in death: and his widows shall not
weep. 16 Though he heap up silver as the dust, and prepare raiment as
the clay; 17 He may prepare it, but the just shall put it on, and the
innocent shall divide the silver. 18 He buildeth his house as a moth,
and as a booth that the keeper maketh. 19 The rich man shall lie
down, but he shall not be gathered: he openeth his eyes, and he is not.
20 Terrors take hold on him as waters, a tempest stealeth him away in
the night. 21 The east wind carrieth him away, and he departeth: and
as a storm hurleth him out of his place. 22 For God shall cast upon
him, and not spare: he would fain flee out of his hand. 23 Men shall
clap their hands at him, and shall hiss him out of his place.
Job's friends had seen a great deal of the misery and destruction that
attend wicked people, especially oppressors; and Job, while the heat of
disputation lasted, had said as much, and with as much assurance, of
their prosperity; but now that the heat of the battle was nearly over
he was willing to own how far he agreed with them, and where the
difference between his opinion and theirs lay. 1. He agreed with them
that wicked people are miserable people, that God will surely reckon
with cruel oppressors, and one time or other, one way or other, his
justice will make reprisals upon them for all the affronts they have
put upon God and all the wrongs they have done to their neighbours.
This truth is abundantly confirmed by the entire concurrence even of
these angry disputants in it. But, 2. In this they differed--they held
that these deserved judgments are presently and visibly brought upon
wicked oppressors, that they travail with pain all their days, that in
prosperity the destroyer comes upon them, that they shall not be rich,
nor their branch green, and that their destruction shall be
accomplished before their time (so Eliphaz, ch. xv. 20, 21, 29, 32),
that the steps of their strength shall be straitened, that terrors
shall make them afraid on every side (so Bildad, ch. xviii. 7, 11),
that he himself shall vomit up his riches, and that in the fulness of
his sufficiency he shall be in straits, so Zophar, ch. xx. 15, 22. Now
Job held that, in many cases, judgments do not fall upon them quickly,
but are deferred for some time. That vengeance strikes slowly he had
already shown (ch. xxi. and xxiv.); now he comes to show that it
strikes surely and severely, and that reprieves are no pardons.
I. Job here undertakes to set this matter in a true light (v. 11, 12):
I will teach you. We must not disdain to learn even from those who are
sick and poor, yea, and peevish too, if they deliver what is true and
good. Observe, 1. What he would teach them: "That which is with the
Almighty," that is, "the counsels and purposes of God concerning wicked
people, which are hidden with him, and which you cannot hastily judge
of; and the usual methods of his providence concerning them." This,
says Job, will I not conceal. What God has not concealed from us we
must not conceal from those we are concerned to teach. Things revealed
belong to us and our children. 2. How he would teach them: By the hand
of God, that is, by his strength and assistance. Those who undertake to
teach others must look to the hand of God to direct them, to open their
ear (Isa. l. 4), and to open their lips. Those whom God teaches with a
strong hand are best able to teach others, Isa. viii. 11. 3. What
reason they had to learn those things which he was about to teach them
(v. 12), that it was confirmed by their own observation--You yourselves
have seen it (but what we have heard, and seen and known, we have need
to be taught, that we may be perfect in our lesson), and that it would
set them to rights in their judgment concerning him--"Why then are you
thus altogether vain, to condemn me for a wicked man because I am
afflicted?" Truth, rightly understood and applied, would cure us of
that vanity of mind which arises from our mistakes. That particularly
which he offers now to lay before them is the portion of a wicked man
with God, particularly of oppressors, v. 13. Compare ch. xx. 29. Their
portion in the world may be wealth and preferment, but their portion
with God is ruin and misery. They are above the control of any earthly
power, it may be, but the Almighty can deal with them.
II. He does it, by showing that wicked people may, in some instances,
prosper, but that ruin follows them in those very instances; and that
is their portion, that is their heritage, that is it which they must
abide by.
1. They may prosper in their children, but ruin attends them. His
children perhaps are multiplied (v. 14) or magnified (so some); they
are very numerous and are raised to honour and great estates. Worldly
people are said to be full of children (Ps. xvii. 14), and, as it is in
the margin there, their children are full. In them the parents hope to
live and in their preferment to be honoured. But the more children they
leave, and the greater prosperity they leave them in, the more and the
fairer marks do they leave for the arrows of God's judgments to be
levelled at, his three sore judgments, sword, famine, and pestilence, 2
Sam. xxiv. 13. (1.) Some of them shall die by the sword, the sword of
war perhaps (they brought them up to live by their sword, as Esau, Gen.
xxvii. 40, and those that do so commonly die by the sword, first or
last), or by the sword of justice for their crimes, or the sword of the
murderer for their estates. (2.) Others of them shall die by famine (v.
14): His offspring shall not be satisfied with bread. He thought he had
secured to them large estates, but it may happen that they may be
reduced to poverty, so as not to have the necessary supports of life,
at least not to live comfortably. They shall be so needy that they
shall not have a competency of necessary food, and so greedy, or so
discontented, that what they have they shall not be satisfied with,
because not so much, or not so dainty, as what they have been used to.
You eat, but you have not enough, Hag. i. 6. (3.) Those that remain
shall be buried in death, that is, shall die of the plague, which is
called death (Rev. vi. 8), and be buried privately and in haste, as
soon as they are dead, without any solemnity, buried with the burial of
an ass; and even their widows shall not weep; they shall not have
wherewithal to put them in mourning. Or it denotes that these wicked
men, as they live undesired, so they die unlamented, and even their
widows will think themselves happy that they have got rid of them.
2. They may prosper in their estates, but ruin attends them too, v.
16-18. (1.) We will suppose them to be rich in money and plate, in
clothing and furniture. They heap up silver in abundance as the dust,
and prepare raiment as the clay; they have heaps of clothes about them,
as plentiful as heaps of clay. Or it intimates that they have such
abundance of clothes that they are even a burden to them. They lade
themselves with thick clay, Hab. ii. 6. See what is the care and
business of worldly people--to heap up worldly wealth. Much would have
more, until the silver is cankered and the garments are moth-eaten,
Jam. v. 2, 3. But what comes of it? He shall never be the better for it
himself; death will strip him, death will rob him, if he be not robbed
and stripped sooner, Luke xii. 20. Nay, God will so order it that the
just shall wear his raiment and the innocent shall divide his silver.
[1.] They shall have it, and divide it among themselves. In some way or
other Providence shall so order it that good men shall come honestly by
that wealth which the wicked man came dishonestly by. The wealth of the
sinner is laid up for the just, Prov. xiii. 22. God disposes of men's
estates as he pleases, and often makes their wills against their wills.
The just, whom he hated and persecuted, shall have rule over all his
labour, and, in due time, recover with interest what was violently
taken from him. The Egyptians' jewels were the Israelites' pay. Solomon
observes (Eccl. ii. 26) that God makes the sinners drudges to the
righteous; for the sinner he gives travail to gather and heap up, that
he may give to him that is good before God. [2.] They shall do good
with it. The innocent shall not hoard the silver, as he did that
gathered it, but shall divide it to the poor, shall give a portion to
seven and also to eight, which is laying up the best securities. Money
is like manure, good for nothing if it be not spread. When God enriches
good men they must remember they are but stewards and must give an
account. What bad men bring a curse upon their families with the
ill-getting of good men bring a blessing upon their families with the
well-using of. He that by unjust gain increaseth his substance shall
gather it for him that will pity the poor, Prov. xxviii. 8. (2.) We
will suppose them to have built themselves strong and stately houses;
but they are like the house which the moth makes for herself in an old
garment, out of which she will soon be shaken, v. 18. He is very secure
in it, as a moth, and has no apprehension of danger; but it will prove
of as short continuance as a booth which the keeper makes, which will
quickly be taken down and gone, and his place shall know him no more.
3. Destruction attends their persons, though they lived long in health
and at ease (v. 19): The rich man shall lie down to sleep, to repose
himself in the abundance of his wealth (Soul, take thy ease), shall lie
down in it as his strong city, and seem to others to be very happy and
very easy; but he shall not be gathered, that is, he shall not have his
mind composed, and settled, and gathered in, to enjoy his wealth. He
does not sleep so contentedly as people think he does. He lies down,
but his abundance will not suffer him to sleep, at least not so sweetly
as the labouring man, Eccl. v. 12. He lies down, but he is full of
tossings to and fro till the dawning of the day, and then he opens his
eyes and he is not; he sees himself, and all he has, hastening away, as
it were, in the twinkling of an eye. His cares increase his fears, and
both together make him uneasy, so that, when we attend him to his bed,
we do not find him happy there. But, in the close, we are called to
attend his exit, and see how miserable he is in death and after death.
(1.) He is miserable in death. It is to him the king of terrors, v. 20,
21. When some mortal disease seizes him what a fright is he in! Terrors
take hold of him as waters, as if he were surrounded by the flowing
tides. He trembles to think of leaving this world, and much more of
removing to another. This mingles sorrow and wrath with his sickness,
as Solomon observes, Eccl. v. 17. These terrors put him either [1.]
Into a silent and sullen despair; and then the tempest of God's wrath,
the tempest of death, may be said to steal him away in the night, when
no one is aware or takes any notice of it. Or, [2.] Into an open and
clamorous despair; and then he is said to be carried away, and hurled
out of his place as with a storm, and with an east wind, violent, and
noisy, and very dreadful. Death, to a godly man, is like a fair gale of
wind to convey him to the heavenly country, but, to a wicked man, it is
like an east wind, a storm, a tempest, that hurries him away in
confusion and amazement, to destruction.
(2.) He is miserable after death. [1.] His soul falls under the just
indignation of God, and it is the terror of that indignation which puts
him into such amazement at the approach of death (v. 22): For God shall
cast upon him and not spare. While he lived he had the benefit of
sparing mercy; but now the day of God's patience is over, and he will
not spare, but pour out upon him the full vials of his wrath. What God
casts down upon a man there is no flying from nor bearing up under. We
read of his casting down great stones from heaven upon the Canaanites
(Josh. x. 11), which made terrible execution among them; but what was
that to his casting down his anger in its full weight upon the sinner's
conscience, like the talent of lead? Zech. v. 7, 8. The damned sinner,
seeing the wrath of God break in upon him, would fain flee out of his
hand; but he cannot: the gates of hell are locked and barred, and the
great gulf fixed, and it will be in vain to call for the shelter of
rocks and mountains. Those who will not be persuaded now to fly to the
arms of divine grace, which are stretched out to receive them, will not
be able to flee from the arms of divine wrath, which will shortly be
stretched out to destroy them. [2.] His memory falls under the just
indignation of all mankind (v. 23): Men shall clap their hands at him,
that is, they shall rejoice in the judgments of God, by which he is cut
off, and be well pleased in his fall. When the wicked perish there is
shouting, Prov. xi. 10. When God buries him men shall hiss him out of
his place, and leave on his name perpetual marks of infamy. In the same
place where he has been caressed and cried up he shall be laughed at
(Ps. lii. 7) and his ashes shall be trampled on.
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J O B
CHAP. XXVIII.
The strain of this chapter is very unlike the rest of this book. Job
forgets his sores, and all his sorrows, and talks like a philosopher or
a virtuoso. Here is a great deal both of natural and moral philosophy
in this discourse; but the question is, How does it come in here?
Doubtless it was not merely for an amusement, or diversion from the
controversy; though, if it had been only so, perhaps it would not have
been much amiss. When disputes grow hot, better lose the question than
lose our temper. But this is pertinent and to the business in hand. Job
and his friends had been discoursing about the dispensations of
Providence towards the wicked and the righteous. Job had shown that
some wicked men live and die in prosperity, while others are presently
and openly arrested by the judgments of God. But, if any ask the reason
why some are punished in this world and not others, they must be told
it is a question that cannot be answered. The knowledge of the reasons
of state in God's government of the world is kept from us, and we must
neither pretend to it nor reach after it. Zophar had wished that God
would show Job the "secrets of wisdom" (ch. xi. 6). No, says Job,
"secret things belong not to us, but things revealed," Deut. xxix. 29.
And here he shows, I. Concerning worldly wealth, how industriously that
is sought for and pursued by the children of men, what pains they take,
what contrivances they have, and what hazards they run to get it, ver.
1-11. II. Concerning wisdom, ver. 12. In general, the price of it is
very great; it is of inestimable value, ver. 15-19. The place of it is
very secret, ver. 14, 20, 22. In particular, there is a wisdom which is
hidden in God (ver. 23-27) and there is a wisdom which is revealed to
the children of men, ver. 28. Our enquiries into the former must be
checked, into the latter quickened, for that is it which is our
concern.
Extent of Human Discoveries. (b. c. 1520.)
1 Surely there is a vein for the silver, and a place for gold where
they fine it. 2 Iron is taken out of the earth, and brass is molten
out of the stone. 3 He setteth an end to darkness, and searcheth out
all perfection: the stones of darkness, and the shadow of death. 4
The flood breaketh out from the inhabitant; even the waters forgotten
of the foot: they are dried up, they are gone away from men. 5 As for
the earth, out of it cometh bread: and under it is turned up as it were
fire. 6 The stones of it are the place of sapphires: and it hath dust
of gold. 7 There is a path which no fowl knoweth, and which the
vulture's eye hath not seen: 8 The lion's whelps have not trodden it,
nor the fierce lion passed by it. 9 He putteth forth his hand upon
the rock; he overturneth the mountains by the roots. 10 He cutteth
out rivers among the rocks; and his eye seeth every precious thing.
11 He bindeth the floods from overflowing; and the thing that is hid
bringeth he forth to light. 12 But where shall wisdom be found? and
where is the place of understanding? 13 Man knoweth not the price
thereof; neither is it found in the land of the living.
Here Job shows, 1. What a great way the wit of man may go in diving
into the depths of nature and seizing the riches of it, what a great
deal of knowledge and wealth men may, by their ingenious and
industrious searches, make themselves masters of. But does it therefore
follow that men may, by their wit, comprehend the reasons why some
wicked people prosper and others are punished, why some good people
prosper and others are afflicted? No, by no means. The caverns of the
earth may be discovered, but not the counsels of heaven. 2. What a
great deal of care and pains worldly men take to get riches. He had
observed concerning the wicked man (ch. xxvii. 16) that he heaped up
silver as the dust; now here he shows whence that silver came which he
was so fond of and how it was obtained, to show what little reason
wicked rich men have to be proud of their wealth and pomp. Observe
here,
I. The wealth of this world is hidden in the earth. Thence the silver
and the gold, which afterwards they refine, are fetched, v. 1. There
they lay mixed with a great deal of dirt and dross, like a worthless
thing, of no more account than common earth; and abundance of them will
so lie neglected, till the earth and all the works therein shall be
burnt up. Holy Mr. Herbert, in his poem called Avarice, takes notice of
this, to shame men out of the love of money:--
Money, thou bane of bliss, thou source of woe,
Whence com'st thou, that thou art so fresh and fine?
I know thy parentage is base and low;
Man found thee poor and dirty in a mine.
Surely thou didst so little contribute
To this great kingdom which thou now hast got
That he was fain, when thou wast destitute,
To dig thee out of thy dark cave and grot.
Man calleth thee his wealth, who made thee rich,
And while he digs out thee falls in the ditch.
Iron and brass, less costly but more serviceable metals, are taken out
of the earth (v. 2), and are there found in great abundance, which
abates their price indeed, but is a great kindness to man, who could
much better be without gold than without iron. Nay, out of the earth
comes bread, that is, bread-corn, the necessary support of life, v. 5.
Thence man's maintenance is fetched, to remind him of his own original;
he is of the earth, and is hastening to the earth. Under it is turned
up as it were fire, precious stones, that sparkle as fire--brimstone,
that is apt to take fire--coal, that is proper to feed fire. As we have
our food, so we have our fuel, out of the earth. There the sapphires
and other gems are, and thence gold-dust is digged up;, v. 6. The
wisdom of the Creator has placed these things, 1. Out of our sight, to
teach us not to set our eyes upon them, Prov. xxiii. 5. 2. Under our
feet, to teach us not to lay them in our bosoms, nor to set our hearts
upon them, but to trample upon them with a holy contempt. See how full
the earth is of God's riches (Ps. civ. 24) and infer thence, not only
how great a God he is whose the earth is and the fulness thereof (Ps.
xxiv. 1), but how full heaven must needs be of God's riches, which is
the city of the great King, in comparison with which this earth is a
poor country.
II. The wealth that is hidden in the earth cannot be obtained but with
a great deal of difficulty. 1. It is hard to be found out: there is but
here and there a vein for the silver, v. 1. The precious stones, though
bright themselves, yet, because buried in obscurity and out of sight,
are called stones of darkness and the shadow of death. Men may search
long before they light on them. 2. When found out it is hard to be
fetched out. Men's wits must be set on work to contrive ways and means
to get this hidden treasure into their hands. They must with their
lamps set an end to darkness; and if one expedient miscarry, one method
fail, they must try another, till they have searched out all
perfection, and turned every stone to effect it, v. 3. They must
grapple with subterraneous waters (v. 4, 10, 11), and force their way
through rocks which are, as it were, the roots of the mountains, v. 9.
Now God has made the getting of gold, and silver, and precious stones,
so difficult, (1.) For the exciting and engaging of industry. Dii
laboribus omnia vendunt--Labour is the price which the gods affix to
all things. If valuable things were too easily obtained men would never
learn to take pains. But the difficulty of gaining the riches of this
earth may suggest to us what violence the kingdom of heaven suffers.
(2.) For the checking and restraining of pomp and luxury. What is for
necessity is had with a little labour from the surface of the earth;
but what is for ornament must be dug with a great deal of pains out of
the bowels of it. To be fed is cheap, but to be fine is chargeable.
III. Though the subterraneous wealth is thus hard to obtain, yet men
will have it. He that loves silver is not satisfied with silver, and
yet is not satisfied without it; but those that have much must needs
have more. See here, 1. What inventions men have to get this wealth.
They search out all perfection, v. 3. They have arts and engines to dry
up the waters, and carry them off, when they break in upon them in
their mines and threaten to drown the work, v. 4. They have pumps, and
pipes, and canals, to clear their way, and, obstacles being removed,
they tread the path which no fowl knoweth (v. 7, 8), unseen by the
vulture's eye, which is piercing and quick-sighted, and untrodden by
the lion's whelps, which traverse all the paths of the wilderness. 2.
What pains men take, and what vast charge they are at, to get this
wealth. They work their way through the rocks and undermine the
mountains, v. 10. 3. What hazards they run. Those that dig in the mines
have their lives in their hands; for they are obliged to bind the
floods from overflowing (v. 11), and are continually in danger of being
suffocated by damps or crushed or buried alive by the fall of the earth
upon them. See how foolish man adds to his own burden. He is sentenced
to eat bread in the sweat of his face; but, as if that were not enough,
he will get gold and silver at the peril of his life, though the more
is gotten the less valuable it is. In Solomon's time silver was as
stones. But, 4. Observe what it is that carries men through all this
toil and peril: Their eye sees every precious thing, v. 10. Silver and
gold are precious things with them, and they have them in their eye in
all these pursuits. They fancy they see them glittering before their
faces, and, in the prospect of laying hold of them, they make nothing
of all these difficulties; for they make something of their toil at
last: That which is hidden bringeth he forth to light, v. 11. What was
hidden under ground is laid upon the bank; the metal that was hidden in
the ore is refined from its dross and brought forth pure out of the
furnace; and then he thinks his pains well bestowed. Go to the miners
then, thou sluggard in religion; consider their ways, and be wise. Let
their courage, diligence, and constancy in seeking the wealth that
perisheth shame us out of slothfulness and faint-heartedness in
labouring for the true riches. How much better is it to get wisdom than
gold! How much easier and safer! Yet gold is sought for, but grace
neglected. Will the hopes of precious things out of the earth (so they
call them, though really they are paltry and perishing) be such a spur
to industry, and shall not the certain prospect of truly precious
things in heaven be much more so?
The Excellency of Wisdom. (b. c. 1520.)
14 The depth saith, It is not in me: and the sea saith, It is not with
me. 15 It cannot be gotten for gold, neither shall silver be weighed
for the price thereof. 16 It cannot be valued with the gold of Ophir,
with the precious onyx, or the sapphire. 17 The gold and the crystal
cannot equal it: and the exchange of it shall not be for jewels of fine
gold. 18 No mention shall be made of coral, or of pearls: for the
price of wisdom is above rubies. 19 The topaz of Ethiopia shall not
equal it, neither shall it be valued with pure gold.
Job, having spoken of the wealth of the world, which men put such a
value upon and take so much pains for, here comes to speak of another
more valuable jewel, and that is, wisdom and understanding, the knowing
and enjoying of God and ourselves. Those that found out all those ways
and means to enrich themselves thought themselves very wise; but Job
will not own theirs to be wisdom. He supposes them to gain their point,
and to bring to light what they sought for (v. 11), and yet asks,
"Where is wisdom? for it is not here." This their way is their folly.
We must therefore seek it somewhere else, and it will be found nowhere
but in the principles and practices of religion. There is more true
knowledge, satisfaction, and happiness, in sound divinity, which shows
us the way to the joys of heaven, than in natural philosophy or
mathematics, which help us to find a way into the bowels of the earth.
Two things cannot be found out concerning this wisdom:--
I. The price of it, for that is inestimable; its worth is infinitely
more than all the riches in this world: Man knows not the price thereof
(v. 13), that is, 1. Few put a due value upon it. Men know not the
worth of it, its innate excellency, their need of it, and of what
unspeakable advantage it will be to them; and therefore, though they
have many a price in their hand to get this wisdom, yet they have no
heart to it, Prov. xvii. 16. The cock in the fable knew not the value
of the precious stone he found in the dunghill, and therefore would
rather have lighted on a barley-corn. Men know not the worth of grace,
and therefore will take no pains to get it. 2. None can possibly give a
valuable consideration for it, with all the wealth this world can
furnish them with. This Job enlarges upon v. 15, &c., where he makes an
inventory of the bona notabilia--the most valuable treasures of this
world. Gold is five times mentioned; silver comes in also; and then
several precious stones, the onyx and sapphire, pearls and rubies, and
the topaz of Ethiopia. These are the things that are highest prized in
the world's markets: but if a man would give, not only these, heaps of
these, but all the substance of his house, all he is worth in the
world, for wisdom, it would utterly be contemned. These may give a man
some advantage in seeking wisdom, as they did to Solomon, but there is
no purchasing wisdom with these. It is a gift of the Holy Ghost, which
cannot be bought with money, Acts viii. 20. As it does not run in the
blood, and so come to us by descent, so it cannot be got for money, nor
does it come to us by purchase. Spiritual gifts are conferred without
money and without price, because no money can be a price for them.
Wisdom is likewise a more valuable gift to him that has it, makes him
richer and happier, than gold or precious stones. It is better to get
wisdom than gold. Gold is another's, wisdom our own; gold is for the
body and time, wisdom for the soul and eternity. Let that which is most
precious in God's account be so in ours. See Prov. iii. 14, &c.
II. The place of it, for that is undiscoverable. Where shall wisdom be
found? v. 12. He asks this, 1. As one that truly desired to find it.
This is a question we should all put. While the most of men are asking,
"Where shall money be found?" we should ask, Where may wisdom be found?
that we may seek it and find it, not vain philosophy, or carnal policy,
but true religion; for that is the only true wisdom, that is it which
best improves our faculties and best secures our spiritual and eternal
welfare. This is that which we should cry after and dig for, Prov. ii.
3, 4. 2. As one that utterly despaired of finding it any where but in
God, and any way but by divine revelation: It is not found in this land
of the living, v. 13. We cannot attain to a right understanding of God
and his will, of ourselves and our duty and interest, by reading any
books or men, but by reading God's book and the men of God. Such is the
degeneracy of human nature that there is no true wisdom to be found
with any but those who are born again, and who, through grace, partake
of the divine nature. As for others, even the most ingenious and
industrious, they can tell us no tidings of this lost wisdom. (1.) Ask
the miners, and by them the depth will say, It is not in me, v. 14.
Those who dig into the bowels of the earth, to rifle the treasures
there, cannot in these dark recesses find this rare jewel, nor with all
their art make themselves masters of it. (2.) Ask the mariners, and by
them the sea will say, It is not in me. It can never be got either by
trading on the waters or diving into them, can never be sucked from the
abundance of the seas or the treasures hidden in the sand. Where there
is a vein for the silver there is no vein for wisdom, none for grace.
Men can more easily break through the difficulties they meet with in
getting worldly wealth than through those they meet with in getting
heavenly wisdom, and they will take more pains to learn how to live in
this world than how to live for ever in a better world. So blind and
foolish has man become that it is in vain to ask him, Where is the
place of wisdom, and which is the road that leads to it?
The Wisdom Hidden from Man; The Wisdom Revealed to Man. (b. c. 1520.)
20 Whence then cometh wisdom? and where is the place of understanding?
21 Seeing it is hid from the eyes of all living, and kept close from
the fowls of the air. 22 Destruction and death say, We have heard the
fame thereof with our ears. 23 God understandeth the way thereof, and
he knoweth the place thereof. 24 For he looketh to the ends of the
earth, and seeth under the whole heaven; 25 To make the weight for
the winds; and he weigheth the waters by measure. 26 When he made a
decree for the rain, and a way for the lightning of the thunder: 27
Then did he see it, and declare it; he prepared it, yea, and searched
it out. 28 And unto man he said, Behold, the fear of the Lord, that
is wisdom; and to depart from evil is understanding.
The question which Job had asked (v. 12) he asks again here; for it is
too worthy, too weighty, to be let fall, until we speed in the enquiry.
Concerning this we must seek till we find, till we get some
satisfactory account of it. By a diligent prosecution of this enquiry
he brings it, at length, to this issue, that there is a twofold wisdom,
one hidden in God, which is secret and belongs not to us, the other
made known by him and revealed to man, which belongs to us and to our
children.
I. The knowledge of God's secret will, the will of his providence, is
out of our reach, and what God has reserved to himself. It belongs to
the Lord our God. To know the particulars of what God will do
hereafter, and the reasons of what he is doing now, is the knowledge
Job first speaks of.
1. This knowledge is hidden from us. It is high, we cannot attain unto
it (v. 21, 22): It is hid from the eyes of all living, even of
philosophers, politicians, and saints; it is kept close from the fowls
of the air; though they fly high and in the open firmament of heaven,
though they seem somewhat nearer that upper world where the source of
this wisdom is, though their eyes behold afar off (ch. xxxix. 29), yet
they cannot penetrate into the counsels of God. No, man is wiser than
the fowls of heaven, and yet comes short of this wisdom. Even those
who, in their speculations, soar highest, and think themselves, like
the fowls of the air, above the heads of other people, yet cannot
pretend to this knowledge. Job and his friends had been arguing about
the methods and reasons of the dispensations of Providence in the
government of the world. "What fools are we" (says Job) "to fight in
the dark thus, to dispute about that which we do not understand!" The
line and plummet of human reason can never fathom the abyss of the
divine counsels. Who can undertake to give the rationale of Providence,
or account for the maxims, measure, and methods of God's government,
those arcana imperii--cabinet counsels of divine wisdom? Let us then be
content not to know the future events of the Providence until time
discover them (Acts i. 7) and not to know the secret reasons of
Providence until eternity discover them. God is now a God that hideth
himself (Isa. xlv. 15); clouds and darkness are round about him. Though
this wisdom be hidden from all living, yet destruction and death say,
We have heard the fame of it. Though they cannot give an account of
themselves (for there is no wisdom, nor device, nor knowledge at all in
the grave, much less this), yet there is a world on the other side
death and the grave, on which those dark regions border, and to which
we must pass through them, and there we shall see clearly what we are
now in the dark about. "Have a little patience," says Death to the
inquisitive soul: "I will fetch thee shortly to a place where even this
wisdom will be found." When the mystery of God shall be finished it
will be laid open, and we shall know as we are known; when the veil of
flesh is rent, and the interposing clouds are scattered, we shall know
what God does, though we know not now, John xiii. 7.
2. This knowledge is hidden in God, as the apostle speaks, Eph. iii. 9.
Known unto God are all his works, though they are not known to us, Acts
xv. 18. There are good reasons for what he does, though we cannot
assign them (v. 23): God understands the way thereof. Men sometimes do
they know not what, but God never does. Men do what they did not design
to do; new occurrences put them upon new counsels, and oblige them to
take new measures. But God does all according to the purpose which he
purposed in himself, and which he never alters. Men sometimes do that
which they cannot give a good reason for, but in every will of God
there is a counsel: he knows both what he does and why he does it, the
whole series of events and the order and place of every occurrence.
This knowledge he has in perfection, but keeps to himself. Two reasons
are here given why God must needs understand his own way, and he
only:--
(1.) Because all events are now directed by an all-seeing and almighty
Providence, v. 24, 25. He that governs the world is, [1.] Omniscient;
for he looks to the ends of the earth, both in place and time; distant
ages, distant regions, are under his view. We do not understand our own
way, much less can we understand God's way, because we are
short-sighted. How little do we know of what is doing in the world,
much less of what will be done? But the eyes of the Lord are in every
place; nay, they run to and fro through the earth. Nothing is, or can
be, hidden from him; and therefore the reasons why some wicked people
prosper remarkably and others are remarkably punished in this world,
which are secret to us, are known to him. One day's events, and one
man's affairs, have such a reference to, and such a dependence upon,
another's, that he only to whom all events and all affairs are naked
and open, and who sees the whole at one entire and certain view, is a
competent Judge of every part. [2.] He is omnipotent. He can do every
thing, and is very exact in all he does. For proof of this Job mentions
the winds and waters, v. 25. What is lighter than the wind? Yet God
hath ways of poising it. He knows how to make the weight for the winds,
which he brings out of his treasuries (Ps. cxxxv. 7), keeping a very
particular account of what he draws out, as men do of what they pay out
of their treasuries, not at random, as men bring out their trash.
Nothing sensible is to us more unaccountable than the wind. We hear the
sound of it, yet cannot tell whence it comes, nor whither it goes; but
God gives it out by weight, wisely ordering both from what point it
shall blow and with what strength. The waters of the sea, and the
rain-waters, he both weighs and measures, allotting the proportion of
every tide and every shower. A great and constant communication there
is between clouds and seas, the waters above the firmament and those
under it. Vapours go up, rains come down, air is condensed into water,
water rarefied into air; but the great God keeps an exact account of
all the stock with which this trade is carried on for the public
benefit and sees that none of it be lost. Now if, in these things,
Providence be so exact, much more in dispensing frowns and favours,
rewards and punishments, to the children of men, according to the rules
of equity.
(2.) Because all events were from eternity designed and determined by
an infallible prescience and immutable decree, v. 26, 27. When he
settled the course of nature he foreordained all the operations of his
government. [1.] He settled the course of nature. Job mentions
particularly a decree for the rain and a way for the thunder and
lightning. The general manner and method, and the particular uses and
tendencies, of these strange performances, both their causes and their
effects, were appointed by the divine purpose; hence God is said to
prepare lightnings for the rain, Ps. cxxxv. 7; Jer. x. 13. [2.] When he
did that he laid all the measures of his providence, and drew an exact
scheme of the whole work from first to last. Then, from eternity, did
he see in himself, and declare to himself, the plan of his proceedings.
Then he prepared it, fixed it, and established it, set every thing in
readiness for all his works, so that, when any thing was to be done,
nothing was to seek, nor could any thing unforeseen occur, to put it
either out of its method or out of its time; for all was ordered as
exactly as if he had studied it and searched it out, so that, whatever
he does, nothing can be put to it nor taken from it, and therefore it
shall be for ever, Eccl. iii. 14. Some make Job to speak of wisdom here
as a person, and translate it, Then he saw her and showed her, &c., and
then it is parallel with that of Solomon concerning the essential
wisdom of the Father, the eternal Word, Prov. viii. 22, &c. Before the
earth was, then was I by him, John i. 1, 2.
II. The knowledge of God's revealed will, the will of his precept, and
this is within our reach; it is level to our capacity, and will do us
good (v. 28): Unto man he said, Behold, the fear of the Lord that is
wisdom. Let it not be said that when God concealed his counsels from
man, and forbade him that tree of knowledge, it was because he grudged
him any thing that would contribute to his real bliss and satisfaction;
no, he let him know as much as he was concerned to know in order to his
duty and happiness; he shall be entrusted with as much of his sovereign
mind as is needful and fit for a subject, but he must not think himself
fit to be a privy-counsellor. He said to Adam (so some), to the first
man, in the day in which he was created; he told him plainly it was not
for him to amuse himself with over-curious searches into the mysteries
of creation, nor to pretend to solve all the phenomena of nature; he
would find it neither possible nor profitable to do so. No less wisdom
(says archbishop Tillotson) than that which made the world can
thoroughly understand the philosophy of it. But let him look upon this
as his wisdom, to fear the Lord and to depart from evil; let him learn
that, and he is learned enough; let this knowledge serve his turn. When
God forbade man the tree of knowledge he allowed him the tree of life,
and this is that tree, Prov. iii. 18. We cannot attain true wisdom but
by divine revelation. The Lord giveth wisdom, Prov. ii. 6. Now the
matter of that is not found in the secrets of nature or providence, but
in the rules for our own practice. Unto man he said, not, "Go up to
heaven, to fetch happiness thence;" or, "Go down to the deep, to draw
it up thence." No, the word is nigh thee, Deut. xxx. 14. He hath shown
thee, O man! not what is great, but what is good, not what the Lord thy
God designs to do with thee, but what he requires of thee, Mic. vi. 8.
Unto you, O men! I call, Prov. viii. 4. Lord, what is man that he
should be thus minded, thus visited! Behold, mark, take notice of this;
he that has ears let him hear what the God of heaven says to the
children of men: The fear of the Lord, that is the wisdom. Here is, 1.
The description of true religion, pure religion, and undefiled; it is
to fear the Lord and depart from evil, which agrees with God's
character of Job, ch. i. 1. The fear of the Lord is the spring and
summary of all religion. There is a slavish fear of God, springing from
hard thoughts of him, which is contrary to religion, Matt. xxv. 24.
There is a selfish fear of God springing from dreadful thoughts of him,
which may be a good step towards religion, Acts ix. 5. But there is a
filial fear of God, springing from great and high thoughts of him,
which is the life and soul of all religion. And, wherever this reigns
in the heart, it will appear by a constant care to depart from evil,
Prov. xvi. 6. This is essential to religion. We must first cease to do
evil, or we shall never learn to do well. Virtus est vitium
fugere--Even in our flight from vice some virtue lies. 2. The
commendation of religion: it is wisdom and understanding. To be truly
religious is to be truly wise. As the wisdom of God appears in the
institution of religion, so the wisdom of man appears in the practice
and observance of it. It is understanding, for it is the best knowledge
of truth; it is wisdom, for it is the best management of our affairs.
Nothing more surely guides our way and gains our end than being
religious.
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J O B
CHAP. XXIX.
After that excellent discourse concerning wisdom in the foregoing
chapter Job sat down and paused awhile, not because he had talked
himself out of breath, but because he would not, without the leave of
the company, engross the talk to himself, but would give room for his
friends, if they pleased, to make their remarks on what he had said;
but they had nothing to say, and therefore, after he had recollected
himself a little, he went on with his discourse concerning his own
affairs, as recorded in this and the two following chapters, in which,
I. He describes the height of the prosperity from which he had fallen.
And, II. The depth of the adversity into which he had fallen; and this
he does to move the pity of his friends, and to justify, or at least
excuse, his own complaints. But then, III. To obviate his friends'
censures of him, he makes a very ample and particular protestation of
his own integrity notwithstanding. In this chapter he looks back to the
days of his prosperity, and shows, 1. What comfort and satisfaction he
had in his house and family, ver. 1-6. 2. What a great deal of honour
and power he had in his country, and what respect was paid him by all
sorts of people, ver. 7-10. 3. What abundance of good he did in his
place, as a magistrate, ver. 11-17. 4. What a just prospect he had of
the continuance of his comfort at home (ver. 18-20) and of his interest
abroad, ver. 21-25. All this he enlarges upon, to aggravate his present
calamities; like Naomi, "I went out full," but am brought "home again
empty."
Former Prosperity of Job. (b. c. 1520.)
1 Moreover Job continued his parable, and said, 2 Oh that I were as
in months past, as in the days when God preserved me; 3 When his
candle shined upon my head, and when by his light I walked through
darkness; 4 As I was in the days of my youth, when the secret of God
was upon my tabernacle; 5 When the Almighty was yet with me, when my
children were about me; 6 When I washed my steps with butter, and the
rock poured me out rivers of oil;
Losers may have leave to speak, and there is nothing they speak of more
feelingly than of the comforts they are stripped of. Their former
prosperity is one of the most pleasing subjects of their thoughts and
talk. It was so to Job, who begins here with a wish (v. 2): O that I
were as in months past! so he brings in this account of his prosperity.
His wish is, 1. "O that I were in as good a state as I was in then,
that I had as much wealth, honour, and pleasure, as I had then!" This
he wishes, from a concern he had, not so much for his ease, as for his
reputation and the glory of his God, which he thought were eclipsed by
his present sufferings. "O that I might be restored to my prosperity,
and then the censures and reproaches of my friends would be effectually
silenced, even upon their own principles, and for ever rolled away!" If
this be our end in desiring life, health, and prosperity, that God may
be glorified, and the credit of our holy profession rescued, preserved,
and advanced, the desire is not only natural, but spiritual. 2. "O that
I were in as good a frame of spirit as I was in then!" That which Job
complained most of now was a load upon his spirits, through God's
withdrawing from him; and therefore he wishes he now had his spirit as
much enlarged and encouraged in the service of God as he had then and
that he had as much freedom and fellowship with him as then thought
himself happy in. This was in the days of his youth (v. 4), when he was
in the prime of his time for the enjoyment of those things and could
relish them with the highest gust. Note, Those that prosper in the days
of their youth know not what black and cloudy days they are yet
reserved for. Two things made the months past pleasant to Job:--
I. That he had comfort in his God. This was the chief thing he rejoiced
in, in his prosperity, as the spring of it and the sweetness of it,
that he had the favour of God and the tokens of that favour. He did not
attribute his prosperity to a happy turn of fortune, nor to his own
might, nor to the power of his own hand, but makes the same
acknowledgment that David does. Ps. xxx. 7, Thou, by thy favour, hast
made my mountain stand strong. A gracious soul delights in God's
smiles, not in the smiles of this world. Four things were then very
pleasant to holy Job:--1. The confidence he had in the divine
protection. They were the days when God preserved me, v. 2. Even then
he saw himself exposed, and did not make his wealth his strong city nor
trust in the abundance of his riches, but the name of the Lord was his
strong tower; in that only he thought himself safe, and to that he
ascribed it that he was then safe and that his comforts were preserved
to him. The devil saw a hedge about him of God's making (ch. i. 10),
and Job saw it himself, and owned it was God's visitation that
preserved his spirit, ch. x. 12. Those only whom God protects are safe
and may be easy; and therefore those who have ever so much of this
world must not think themselves safe unless God preserve them. 2. The
complacency he had in the divine favour (v. 3): God's candle shone upon
his head, that is, God lifted up the light of his countenance upon him,
gave him the assurances and sweet relishes of his love. The best of the
communications of the divine favour to the saints in this world is but
the candle-light, compared with what is reserved for them in the future
state. But such abundant satisfaction did Job take in the divine favour
that, by the light of that, he walked through darkness; that guided him
in his doubts, comforted him in his griefs, bore him up under his
burdens, and helped him through all his difficulties. Those that have
the brightest sun-shine of outward prosperity must yet expect some
moments of darkness. They are sometimes crossed, sometimes at a loss,
sometimes melancholy. But those that are interested in the favour of
God, and know how to value it, can, by the light of that, walk
cheerfully and comfortably through all the darkness of this vale of
tears. That puts gladness into the heart enough to counterbalance all
the grievances of this present time. 3. The communion he had with the
divine word (v. 4): The secret of God was upon my tabernacle, that is,
God conversed freely with him, as one bosom-friend with another. He
knew God's mind, and was not in the dark about it, as, of late, he had
been. The secret of the Lord is said to be with those that fear him,
for he shows them that in his covenant which others see not, Ps. xxv.
14. God communicates his favour and grace to his people, and receives
the return of their devotion in a way secret to the world. Some read
it, When the society of God was in my tabernacle, which Rabbi Solomon
understands of an assembly of God's people that used to meet at Job's
house for religious worship, in which he presided; this he took a great
deal of pleasure in, and the scattering of it was a trouble to him. Or
it may be understood of the angels of God pitching their tents about
his habitation. 4. The assurance he had of the divine presence (v. 5):
The Almighty was yet with me. Now he thought God had departed from him,
but in those days he was with him, and that was all in all to him.
God's presence with a man in his house, though it be but a cottage,
makes it both a castle and a palace.
II. That he had comfort in his family. Every thing was agreeable there:
he had both mouths for his meat and meat for his mouths; the want of
either is a great affliction. 1. He had a numerous offspring to enjoy
his estate: My children were about me. He had many children, enough to
compass him round, and they were observant of him and obsequious to
him; they were about him, to know what he would have and wherein they
might serve him. It is a comfort to tender parents to see their
children about them. Job speaks very feelingly of this comfort now that
he was deprived of it. He thought it an instance of God's being with
him that his children were about him; and yet reckon amiss if, when we
have lost our children, we cannot comfort ourselves with this, that we
have not lost our God. 2. He had a plentiful estate for the support of
this numerous family, v. 6. His dairy abounded to such a degree that he
might, if he pleased, wash his steps with butter; and his olive-yards
were so fruitful, beyond expectation, that it seemed as if the rock
poured him out rivers of oil. He reckons his wealth, not by his silver
and gold, which were for hoarding, but by his butter and oil, which
were for use; for what is an estate good for unless we take the good of
it ourselves and do good with it to others?
7 When I went out to the gate through the city, when I prepared my seat
in the street! 8 The young men saw me, and hid themselves: and the
aged arose, and stood up. 9 The princes refrained talking, and laid
their hand on their mouth. 10 The nobles held their peace, and their
tongue cleaved to the roof of their mouth. 11 When the ear heard me,
then it blessed me; and when the eye saw me, it gave witness to me:
12 Because I delivered the poor that cried, and the fatherless, and him
that had none to help him. 13 The blessing of him that was ready to
perish came upon me: and I caused the widow's heart to sing for joy.
14 I put on righteousness, and it clothed me: my judgment was as a robe
and a diadem. 15 I was eyes to the blind, and feet was I to the lame.
16 I was a father to the poor: and the cause which I knew not I
searched out. 17 And I brake the jaws of the wicked, and plucked the
spoil out of his teeth.
We have here Job in a post of honour and power. Though he had comfort
enough in his own house, yet he did not confine himself to that. We are
not born for ourselves, but for the public. When any business was to be
done in the gate, the place of judgment, Job went out to it through the
city (v. 7), not in an affectation of pomp, but in an affection to
justice. Observe, Judgment was administered in the gate, in the street,
in the places of concourse, to which every man might have a free
access, that every one who would might be a witness to all that was
said and done, and that when judgment was given against the guilty
others might hear and fear. Job being a prince, a judge, a magistrate,
a man in authority, among the children of the east, we are here told,
I. What a profound respect was paid to him by all sorts of people, not
only for the dignity of his place, but for his personal merit, his
eminent prudence, integrity, and good management. 1. The people
honoured him and stood in awe of him, v. 8. The gravity and majesty of
his looks and mien, and his known strictness in animadverting upon
every thing that was evil and indecent, commanded all about him into
due decorum. The young men, who could not keep their countenances, or,
it may be, were conscious to themselves of something amiss, hid
themselves, and got out of his way; and the aged, though they kept
their ground, yet would not keep their seats: they arose and stood up
to do homage to him; those who expected honour from others gave honour
to him. Virtue and piety challenge respect from all, and usually have
it; but those that not only are good, but do good, are worthy of double
honour. Modesty becomes those that are young and in subjection as much
as majesty becomes those that are aged and in power. Honour and fear
are due to magistrates, and must be rendered to them, Rom. xiii. 7.
But, if a great and good man was thus reverenced, how is the great and
good God to be feared! 2. The princes and nobles paid great deference
to him, v. 9, 10. Some think that these were inferior magistrates under
him, and that the respect they paid him was due to his place, as their
sovereign and supreme. It should rather seem that they were his equals
in place, and joined in commission with him, and that the peculiar
honour they gave him was gained by his extraordinary abilities and
services. It was agreed that he excelled them all in quickness of
apprehension, soundness of judgment, closeness of application,
clearness and copiousness of expression; and therefore he was among his
fellows an oracle of law, and counsel, and justice, and what he said
all attended to and acquiesced in. When he came into court, especially
when he stood up to speak to any business, the princes refrained
talking, the nobles held their peace, that they might the more
diligently hearken to what he said and might be sure to understand his
meaning. Those that had been forward to speak their own thoughts, loved
to hear themselves talk, and cared not much what any body else said,
yet, when it came to Job's turn to speak, were as desirous to know his
thoughts as ever they had been to vent their own. Those that suspected
their own judgment were satisfied in his, and admired with what
dexterity he split the hair and untied the knots which puzzled them and
which they knew not what to make of. When the princes and nobles
wrangled among themselves all agreed to refer the matters in dispute to
Job and to abide by his judgment. Happy the men that are blessed with
such eminent gifts as these; they have great opportunities of honouring
God and doing good, but have great need to watch against pride. Happy
the people that are blessed with such eminent men; it is a token for
good to them.
II. What a great deal of good he did in his place. He was very
serviceable to his country with the power he had; and here we shall see
what it was which Job valued himself by in the day of his prosperity.
It is natural to men to have some value for themselves, and we may
judge something of our own character by observing what that is upon
which we value ourselves. Job valued himself, not by the honour of his
family, the great estate he had, his large income, his full table, the
many servants he had at his command, the ensigns of his dignity, his
equipage and retinue, the splendid entertainments he gave, and the
court that was made to him, but by his usefulness. Goodness is God's
glory, and it will be ours; if we are merciful as God is, we are
perfect as he is.
1. He valued himself by the interest he had in the esteem, affections,
and prayers, of sober people; not by the studied panegyrics of the wits
and poets, but the unconstrained praises of all about him. All that
heard what he said, and saw what he did, how he laid out himself for
the public good with all the authority and tender affection of a father
to his country, blessed him, and gave witness to him, v. 11. Many a
good word they said of him, and many a good prayer they put up for him.
He did not think it an honour to make every body fear him (Oderint dum
metuant--Let them hate, provided they also fear) nor to be arbitrary,
and to have his own will and way, not caring what people said of him;
but, like Mordecai, to be accepted of the multitude of his brethren,
Esth. x. 3. He did not so much value the applauses of those at a
distance as the attestations of those that were the witnesses of his
conduct, that constantly attended him, saw him, and heard him, and
could speak of their own knowledge, especially theirs who had
themselves been the better for him and could speak by their own
experience: such was the blessing of him who was ready to perish (v.
13) and who by Job's means was rescued from perishing. Let great men,
and men of estates, thus do good, and they shall have praise of the
same; and let those who have good done to them look upon it as a just
debt they owe to their protectors and benefactors to bless them and
give witness to them, to use their interest on earth for their honour
and in heaven for their comfort, to praise them and pray for them.
Those are ungrateful indeed who grudge these small returns.
2. He valued himself by the care he took of those that were least able
to help themselves, the poor and the needy, the widows and fatherless,
the blind and the lame, who could not be supposed either to merit his
favour or ever to be in a capacity to recompense it. (1.) If the poor
were injured or oppressed, they might cry to Job, and, if he found the
allegations of their petitions true, they had not only his ear and his
bowels, but his hand too: He delivered the poor that cried (v. 12) and
would not suffer them to be trampled upon and run down. Nay (v. 16), he
was a father to the poor, not only a judge to protect them and to see
that they were not wronged, but a father to provide for them and to see
that they did not want, to counsel and direct them, and to appear and
act for them upon all occasions. It is no disparagement to the son of a
prince to be a father to the poor. (2.) The fatherless that had none to
help them found Job ready to help them, and, if they were in straits,
to deliver them. He helped them to make the best of what little they
had, helped them to pay what they owed and to get in what was owing to
them, helped them out into the world, helped them into business, helped
them to it, and helped them in it; thus should the fatherless be
helped. (3.) Those that were ready to perish he saved from perishing,
relieving those that were hungry and ready to perish for want, taking
care of those that were sick, that were outcasts, that were falsely
accused, or in danger of being turned out of their estates unjustly,
or, upon any other account, were ready to perish. The extremity of the
peril, as it quickened Job to appear the more vigorously for them, so
it made his seasonable kindness the more affecting and the more
obliging, and brought their blessings the more abundantly upon him.
(4.) The widows that were sighing for grief, and trembling for fear, he
made to sing for joy, so carefully did he protect them and provide for
them, and so heartily did he espouse their interest. It is a pleasure
to a good man, and should be so to a great man, to give those occasion
to rejoice that are most acquainted with grief. (5.) Those that were
upon any account at a loss Job gave suitable and seasonable relief to
(v. 15): I was eyes to the blind, counselling and advising those for
the best that knew not what to do, and feet to the lame, assisting
those with money and friends that knew what they should do, but knew
not how to compass it. Those we best help whom we help out in that very
thing wherein they are defective and most need help. We may come to be
blind or lame ourselves, and therefore should pity and succour those
that are so, Isa. xxxv. 3, 4; Heb. xii. 13.
3. He valued himself by the conscience he made of justice and equity in
all his proceedings. His friends had unjustly censured him as an
oppressor. "So far from that," says he, "I always made it my business
to maintain and support right." (1.) He devoted himself to the
administration of justice (v. 14): I put on righteousness and it
clothed me, that is, he had an habitual disposition to execute justice
and put on a fixed resolution to do it. It was the girdle of his lions,
Isa. xi. 5. It kept him tight and steady in all his motions. He always
appeared in it, as in his clothing, and never without it. Righteousness
will clothe those that put it on; it will keep them warm, and be
comfortable to them; it will keep them safe, and fence them against the
injuries of the season; it will adorn them, and recommend them to the
favour both of God and man. (2.) He took pleasure in it, and, as I may
say, a holy delight. He looked upon it as his greatest glory to do
justice to all and injury to none: My judgment was as a robe and a
diadem. Perhaps he did not himself wear a robe and a diadem; he was
very indifferent to those ensigns of honour; those were most fond of
them who had least intrinsic worth to recommend them. But the settled
principles of justice, by which he was governed and did govern, were to
him instead of all those ornaments. If a magistrate do the duty of his
place, that is an honour to him far beyond his gold or purple, and
should be, accordingly, his delight; and truly if he do not make
conscience of his duty, and in some measure answer the end of his
elevation, his robe and diadem, his gown and cap, his sword and mace,
are but a reproach, like the purple robe and crown of thorns with which
the Jews studied to ridicule our Saviour; for, as clothes on a dead man
will never make him warm, so robes on a base man will never make him
honourable. (3.) He took pains in the business of his place (v. 16):
The cause which I knew not I searched out. He diligently enquired into
the matters of fact, patiently and impartially heard both sides, set
every thing in its true light, and cleared it from false colours; he
laid all circumstances together, that he might find out the truth and
the merits of every cause, and then, and not until then, gave judgment
upon it. He never answered a matter before he heard it, nor did he
judge a man to be righteous, however he seemed, for his being first in
his own cause, Prov. xviii. 17.
4. He valued himself by the check he gave to the violence of proud and
evil men (v. 17): I broke the jaws of the wicked. He does not say that
he broke their necks. He did not take away their lives, but he broke
their jaws, he took away their power of doing mischief; he humbled
them, mortified them, and curbed their insolence, and so plucked the
spoil out of their teeth, delivered the persons and estates of honest
men from being made a prey of by them. When they had got the spoil
between their teeth, and were greedily swallowing it down, he bravely
rescued it, as David did the lamb out of the mouth of the lion, not
fearing, though they roared and raged like a lion disappointed of his
prey. Good magistrates must thus be a terror and restraint to
evil-doers and a protection to the innocent, and, in order to this,
they have need to arm themselves with zeal, and resolution, and an
undaunted courage. A judge upon the bench has as much need to be bold
and brave as a commander in the field.
18 Then I said, I shall die in my nest, and I shall multiply my days as
the sand. 19 My root was spread out by the waters, and the dew lay
all night upon my branch. 20 My glory was fresh in me, and my bow was
renewed in my hand. 21 Unto me men gave ear, and waited, and kept
silence at my counsel. 22 After my words they spake not again; and my
speech dropped upon them. 23 And they waited for me as for the rain;
and they opened their mouth wide as for the latter rain. 24 If I
laughed on them, they believed it not; and the light of my countenance
they cast not down. 25 I chose out their way, and sat chief, and
dwelt as a king in the army, as one that comforteth the mourners.
That which crowned Job's prosperity was the pleasing prospect he had of
the continuance of it. Though he knew, in general, that he was liable
to trouble, and therefore was not secure (ch. iii. 26, I was not in
safety, neither had I rest), yet he had no particular occasion for
fear, but as much reason as ever any man had to count upon the
lengthening out of his tranquility.
I. See here what his thoughts were in his prosperity (v. 18): Then I
said, I shall die in my nest. Having made himself a warm and easy nest,
he hoped nothing would disturb him in it, nor remove him out of it,
till death removed him. He knew he had never stolen any coal from the
altar which might fire his nest; he saw no storm arising to shake down
his nest; and therefore concluded, To morrow shall be as this day; as
David (Ps. xxx. 6), My mountain stands strong, and shall not be moved.
Observe, 1. In the midst of his prosperity he thought of dying, and the
thought was not uneasy to him. He knew that, though his nest was high,
it did not set him out of the reach of the darts of death. 2. Yet he
flattered himself with vain hopes, (1.) That he should live long,
should multiply his days as the sand. He means as the sand on the
sea-shore; whereas we should rather reckon our days by the sand in the
hourglass, which will have run out in a little time. See how apt even
good people are to think of death as a thing at a distance, and to put
far from them that evil day, which will really be to them a good day.
(2.) That he should die in the same prosperous state in which he had
lived. If such an expectation as this arise from a lively faith in the
providence and promise of God, it is well, but if from a conceit of our
own wisdom, and the stability of these earthly things, it is
ill-grounded and turns into sin. We hope Job's confidence was like
David's (Ps. xxvii. 1, Whom shall I fear?), not like the rich fool's
(Luke xii. 19), Soul, take thy ease.
II. See what was the ground of these thoughts.
1. If he looked at home, he found he had a good foundation. His stock
was all his own, and none of all his neighbours had any demand upon
him. He found no bodily distemper growing upon him; his estate did not
lie under any incumbrance; nor was he sensible of any worm at the root
of it. He was getting forward in his affairs, and not going
behind-hand; he lost no reputation, but gained rather; he knew no rival
that threatened either to eclipse his honour or abridge his power. See
how he describes this, v. 19, 20. He was like a tree whose root is not
only spread out, which fixes it and keeps it firm, so that it is in no
danger of being overturned, but spread out by the waters, which feed
it, and make it fruitful and flourishing, so that it is in no danger of
withering. And, as he thought himself blessed with the fatness of the
earth, so also with the kind influences of heaven too; for the dew lay
all night upon his branch. Providence favoured him, and made all his
enjoyments comfortable and all his enterprises successful. Let none
think to support their prosperity with what they draw from this earth
without that blessing which is derived from above. God's favour being
continued to Job, in the virtue of that his glory was still fresh in
him. Those about him had still something new to say in his praise, and
needed not to repeat the old stories: and it is only by constant
goodness that men's glory is thus preserved fresh and kept from
withering and growing stale. His bow also was renewed in his hand, that
is, his power to protect himself and annoy those that assailed him
still increased, so that he thought he had as little reason as any man
to fear the insults of the Sabeans and Chaldeans.
2. If he looked abroad, he found he had a good interest and well
confirmed. As he had no reason to dread the power of his enemies, so
neither had he any reason to distrust the fidelity of his friends. To
the last moment of his prosperity they continued their respect to him
and their dependence on him. What had he to fear who so gave counsel as
in effect to give law to all his neighbours? Nothing surely could be
done against him when really nothing was done without him.
(1.) He was the oracle of his country. He was consulted as an oracle,
and his dictates were acquiesced in as oracles, v. 21. When others
could not be heard all men gave ear to him, and kept silence at his
counsel, knowing that, as nothing could be said against it, so nothing
needed to be added to it. And therefore, after his words, they spoke
not again, v. 22. Why should men meddle with a subject that has already
been exhausted?
(2.) He was the darling of his country. All about him were well pleased
with every thing he said and did, as David's people were with him, 2
Sam. iii. 36. He had the hearts and affections of all his neighbours,
all his servants, tenants, subjects; never was man so much admired nor
so well beloved. [1.] Those were thought happy to whom he spoke, and
they thought themselves so. Never were the dews of heaven so acceptable
to the parched ground as his wise discourses were to those that
attended on them, especially to those to whom they were particularly
accommodated and directed. His speech dropped upon them, and they
waited for its as for the rain (v. 22, 23), wondering at the gracious
words which proceeded out of his mouth, catching at them, laying hold
on them, and treasuring them up as apophthegms. His servants that stood
continually before him to hear his wisdom would not have envied
Solomon's. Those are wise, or are likely to be so, that know how to
value wise discourse, that wish for it, and wait for it, and drink it
in as the earth does the rain that comes often upon it, Heb. vi. 7. And
those who have such an interest as Job had in the esteem of others
whose ipse dixit--bare assertion goes so far, as they have a great
opportunity of doing good, so they must take great care lest they do
hurt, for a bad word out of their mouths is very infectious. [2.] Much
more happy were those thought on whom he smiled, and they thought
themselves so, v. 24. "If I laughed on them, designing thereby to show
myself pleased in them, or pleasant with them, it was such a favour
that they believed it not for joy," or because it was so rare a thing
to see this grave man smile. Many seek the ruler's favour. Job was a
ruler whose favour was courted and valued at a high rate. He to whom a
great prince gave a kiss was envied by another to whom he only gave a
golden cup. Familiarity often breeds contempt; but if Job at any time
saw fit, for his own diversion, to make himself free with those about
him, yet it did not in the least diminish the veneration they had for
him: The light of his countenance they cast not down. So wisely did he
dispense his favours as not to make them cheap, and so wisely did they
receive them as not to make themselves unworthy of them another time.
(3.) He was the sovereign of his country, v. 25. He chose out their
way, sat at the helm, and steered for them, all referring themselves to
his conduct and submitting themselves to his command. To this perhaps,
in many countries, monarchy owed its rise: such a man as Job, that so
far excelled all his neighbours in wisdom and integrity, could not but
sit chief, and the fool will, of course, be servant to the wise in
heart: and, if the wisdom did but for a while run in the blood, the
honour and power would certainly attend it and so by degrees become
hereditary. Two things recommended Job to the sovereignty:--[1.] That
he had the authority of a commander or general. He dwelt as a king in
the army, giving orders which were not to be disputed. Every one that
has the spirit of wisdom has not the spirit of government, but Job had
both, and, when there was occasion, could assume state, as the king in
the army does, and say, "Go," "Come," and "Do this," Matt. viii. 9.
[2.] That yet he had the tenderness of a comforter. He was as ready to
succour those in distress as if it had been his office to comfort the
mourners. Eliphaz himself owned he had been very good in that respect
(ch. iv. 3): Thou hast strengthened the weak hands. And this he now
reflected upon with pleasure, when he was himself a mourner. But we
find it easier to comfort others with the comforts wherewith we
ourselves have been formerly comforted than to comfort ourselves with
those comforts wherewith we have formerly comforted others.
I know not but we may look upon Job as a type and figure of Christ in
his power and prosperity. Our Lord Jesus is such a King as Job was, the
poor man's King, who loves righteousness and hates iniquity, and upon
whom the blessing of a world ready to perish comes; see Ps. lxxii. 2,
&c. To him therefore let us give ear, and let him sit chief in our
hearts.
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J O B
CHAP. XXX.
It is a melancholy "But now" which this chapter begins with. Adversity
is here described as much to the life as prosperity was in the
foregoing chapter, and the height of that did but increase the depth of
this. God sets the one over-against the other, and so did Job, that his
afflictions might appear the more grievous, and consequently his case
the more pitiable. I. He had lived in great honour, but now he had
fallen into disgrace, and was as much vilified, even by the meanest, as
ever he had been magnified by the greatest; this he insists much on,
ver. 1-14. II. He had had much inward comfort and delight, but now he
was a terror and burden to himself (ver. 15, 16) and overwhelmed with
sorrow, ver. 28-31. III. He had long enjoyed a good state of health,
but now he was sick and in pain, ver. 17-19, 29, 30. IV. Time was when
the secret of God was with him, but now his communication with heaven
was cut off, ver. 20-22. V. He had promised himself a long life, but
now he saw death at the door, ver. 23. One thing he mentions, which
aggravated his affliction, that it surprised him when he looked for
peace. But two things gave him some relief:--1. That his troubles would
not follow him to the grave, ver. 24. 2. That his conscience witnessed
for him that, in his prosperity, he had sympathized with those that
were in misery, ver. 25.
Job's Humbled Condition. (b. c. 1520.)
1 But now they that are younger than I have me in derision, whose
fathers I would have disdained to have set with the dogs of my flock.
2 Yea, whereto might the strength of their hands profit me, in whom old
age was perished? 3 For want and famine they were solitary; fleeing
into the wilderness in former time desolate and waste. 4 Who cut up
mallows by the bushes, and juniper roots for their meat. 5 They were
driven forth from among men, (they cried after them as after a thief;)
6 To dwell in the clifts of the valleys, in caves of the earth, and
in the rocks. 7 Among the bushes they brayed; under the nettles they
were gathered together. 8 They were children of fools, yea, children
of base men: they were viler than the earth. 9 And now am I their
song, yea, I am their byword. 10 They abhor me, they flee far from
me, and spare not to spit in my face. 11 Because he hath loosed my
cord, and afflicted me, they have also let loose the bridle before me.
12 Upon my right hand rise the youth; they push away my feet, and
they raise up against me the ways of their destruction. 13 They mar
my path, they set forward my calamity, they have no helper. 14 They
came upon me as a wide breaking in of waters: in the desolation they
rolled themselves upon me.
Here Job makes a very large and sad complaint of the great disgrace he
had fallen into, from the height of honour and reputation, which was
exceedingly grievous and cutting to such an ingenuous spirit as Job's
was. Two things he insists upon as greatly aggravating his
affliction:--
I. The meanness of the persons that affronted him. As it added much to
his honour, in the day of his prosperity, that princes and nobles
showed him respect and paid a deference to him, so it added no less to
his disgrace in his adversity that he was spurned by the footmen, and
trampled upon by those that were not only every way his inferiors, but
were the meanest and most contemptible of all mankind. None can be
represented as more base than those are here represented who insulted
Job, upon all accounts. 1. They were young, younger than he (v. 1), the
youth (v. 12), who ought to have behaved themselves respectfully
towards him for his age and gravity. Even the children, in their play,
played upon him, as the children of Bethel upon the prophet, Go up,
thou bald-head. Children soon learn to be scornful when they see their
parents so. 2. They were of a mean extraction. Their fathers were so
very despicable that such a man as Job would have disdained to take
them into the lowest service about his house, as that of tending the
sheep and attending the shepherds with the dogs of his flock, v. 1.
They were so shabby that they were not fit to be seen among his
servants, so silly that they were not fit to be employed, and so false
that they were not fit to be trusted in the meanest post. Job here
speaks of what he might have done, not of what he did: he was not of
such a spirit as to set any of the children of men with the dogs of his
flock; he knew the dignity of human nature better than to do so. 3.
They and their families were the unprofitable burdens of the earth, and
good for nothing. Job himself, with all his prudence and patience,
could make nothing of them, v. 2. The young were not fit for labour,
they were so lazy, and went about their work so awkwardly: Whereto
might the strength of their hands profit me? The old were not to be
advised with in the smallest matters, for in them was old age indeed,
but their old age was perished, they were twice children. 4. They were
extremely poor, v. 3. They were ready to starve, for they would not
dig, and to beg they were ashamed. Had they been brought to necessity
by the providence of God, their neighbours would have sought them out
as proper objects of charity and would have relieved them; but, being
brought into straits by their own slothfulness and wastefulness, nobody
was forward to relieve them. Hence they were forced to flee into the
deserts both for shelter and sustenance, and were put to sorry shifts
indeed, when they cut up mallows by the bushes, and were glad to eat
them, for want of food that was fit for them, v. 4. See what hunger
will bring men to: one half of the world does not know how the other
half lives; yet those that have abundance ought to think sometimes of
those whose fare is very coarse and who are brought to a short
allowance of that too. But we must own the righteousness of God, and
not think it strange, if slothfulness clothe men with rags and the idle
soul be made to suffer hunger. This beggarly world is full of the
devil's poor. 5. They were very scandalous wicked people, not only the
burdens, but the plagues, of the places where they lived, arrant
scoundrels, the scum of the country: They were driven forth from among
men, v. 5. They were such lying, thieving, lurking, mischievous people,
that the best service the magistrates could do was to rid the country
of them, while the very mob cried after them as after a thief. Away
with such fellows from the earth; it is not fit they should live. They
were lazy and would not work, and therefore they were exclaimed against
as thieves, and justly; for those that do not earn their own bread by
honest labour do, in effect, steal the bread out of other people's
mouths. An idle fellow is a public nuisance; but it is better to drive
such into a workhouse than, as here, into a wilderness, which will
punish them indeed, but never reform them. They were forced to dwell in
caves of the earth, and they brayed like asses among the bushes, v. 6,
7. See what is the lot of those that have the cry of the country, the
cry of their own conscience, against them; they cannot but be in a
continual terror and confusion. They groan among the trees (so
Broughton) and smart among the nettles; they are stung and scratched
there, where they hoped to be sheltered and protected. See what
miseries wicked people bring themselves to in this world; yet this is
nothing to what is in reserve for them in the other world. 8. They had
nothing at all in them to recommend them to any man's esteem. They were
a vile kind; yea, a kind without fame, people that nobody could give a
good word to nor had a good wish for; they were banished from the earth
as being viler than the earth. One would not think it possible that
ever the human nature should sink so low, and degenerate so far, as it
did in these people. When we thank God that we are men we have reason
to thank him that we are not such men. But such as these were abusive
to Job, (1.) In revenge, because when he was in prosperity and power,
like a good magistrate, he put in execution the laws which were in
force against vagabonds, and rogues, and sturdy beggars, which these
base people now remembered against him. (2.) In triumph over him,
because they thought he had now become like one of them. Isa. xiv. 10,
11. The abjects, men of mean spirits, insult over the miserable, Ps.
xxxv. 15.
II. The greatness of the affronts that were given him. It cannot be
imagined how abusive they were.
1. They made ballads on him, with which they made themselves and their
companions merry (v. 9): I am their song and their byword. Those have a
very base spirit that turn the calamities of their honest neighbours
into a jest, and can sport themselves with their griefs.
2. They shunned him as a loathsome spectacle, abhorred him, fled far
from him, (v. 10), as an ugly monster or as one infected. Those that
were themselves driven out from among men would have had him driven
out. For,
3. They expressed the greatest scorn and indignation against him. They
spat in his face, or were ready to do so; they tripped up his heels,
pushed away his feet (v. 12), kicked him, either in wrath, because they
hated him, or in sport, to make themselves merry with him, as they did
with their companions at foot-ball. The best of saints have sometimes
received the worst of injuries and indignities from a spiteful,
scornful, wicked world, and must not think it strange; our Master
himself was thus abused.
4. They were very malicious against him, and not only made a jest of
him, but made a prey of him--not only affronted him, but set themselves
to do him all the real mischief they could devise: They raise up
against me the ways of their destruction; or (as some read it), They
cast upon me the cause of their woe; that is, "They lay the blame of
their being driven out upon me;" and it is common for criminals to hate
the judges and laws by which they are punished. But under this
pretence, (1.) They accused him falsely, and misrepresented his former
conversation, which is here called marring his path. They reflected
upon him as a tyrant and an oppressor because he had done justice upon
them; and perhaps Job's friends grounded their uncharitable censures of
him (ch. xxii. 6, &c.) upon the unjust and unreasonable clamours of
these sorry people; and it was an instance of their great weakness and
inconsideration, for who can be innocent if the accusations of such
persons may be heeded? (2.) They not only triumphed in his calamity,
but set it forward, and did all they could to add to his miseries and
make them more grievous to him. It is a great sin to forward the
calamity of any, especially of good people. In this they have no
helper, nobody to set them on or to countenance them in it, nobody to
bear them out or to protect them, but they do it of their own accord;
they are fools in other things, but wise enough to do mischief, and
need no help in inventing that. Some read it thus, They hold my
heaviness a profit, though they be never the better. Wicked people,
though they get nothing by the calamities of others, yet rejoice in
them.
5. Those that did him all this mischief were numerous, unanimous, and
violent (v. 14): They came upon me as a wide breaking in of waters,
when the dam is broken; or, "They came as soldiers into a broad breach
which they have made in the wall of a besieged city, pouring in upon me
with the utmost fury;" and in this they took a pride and a pleasure:
They rolled themselves in the desolation as a man rolls himself in a
soft and easy bed, and they rolled themselves upon him with all the
weight of their malice.
III. All this contempt put upon him was caused by the troubles he was
in (v. 11): "Because he has loosed my cord, has taken away the honour
and power with which I was girded (ch. xii. 18), has scattered what I
had got together and untwisted all my affairs--because he has afflicted
me, therefore they have let loose the bridle before me," that is, "have
given themselves a liberty to say and do what they please against me."
Those that by Providence are stripped of their honour may expect to be
loaded with contempt by inconsiderate ill-natured people. "Because he
hath loosed his cord" (the original has that reading also), that is,
"because he has taken off his bridle of restraint from off their
malice, they cast away the bridle from me," that is, "they make no
account of my authority, nor stand in any awe of me." It is owing to
the hold God has of the consciences even of bad men, and the restraints
he lays upon them, that we are not continually thus insulted and
abused; and, if at any time we meet with such ill treatment, we must
acknowledge the hand of God in taking off those restraints, as David
did when Shimei cursed him: So let him curse, for the Lord hath bidden
him. Now in all this, 1. We may see the uncertainty of worldly honour,
and particularly of popular applause, how suddenly a man may fall from
the height of dignity into the depth of disgrace. What little cause
therefore have men to be ambitious or proud of that which may be so
easily lost, and what little confidence is to be put in it! Those that
to-day cry Hosannah may to-morrow cry Crucify. But there is an honour
which comes from God, which if we secure, we shall find it not thus
changeable and loseable. 2. We may see that it has often been the lot
of very wise and good men to be trampled upon and abused. And, 3. That
those who look only at the things that are seen despise those whom the
world frowns upon, though they are ever so much the favourites of
Heaven. Nothing is more grievous in poverty than that it renders men
contemptible. Turba Remi sequitur fortunam, ut semper odit
damnatos--The Roman populace, faithful to the turns of fortune, still
persecute the fallen. 4. We may see in Job a type of Christ, who was
thus made a reproach of men and despised of the people (Ps. xxii. 6;
Isa. liii. 3), and who hid not his face from shame and spitting, but
bore the indignity better than Job did.
Job Complains of His Affliction. (b. c. 1520.)
15 Terrors are turned upon me: they pursue my soul as the wind: and my
welfare passeth away as a cloud. 16 And now my soul is poured out
upon me; the days of affliction have taken hold upon me. 17 My bones
are pierced in me in the night season: and my sinews take no rest. 18
By the great force of my disease is my garment changed: it bindeth me
about as the collar of my coat. 19 He hath cast me into the mire, and
I am become like dust and ashes. 20 I cry unto thee, and thou dost
not hear me: I stand up, and thou regardest me not. 21 Thou art
become cruel to me: with thy strong hand thou opposest thyself against
me. 22 Thou liftest me up to the wind; thou causest me to ride upon
it, and dissolvest my substance. 23 For I know that thou wilt bring
me to death, and to the house appointed for all living. 24 Howbeit he
will not stretch out his hand to the grave, though they cry in his
destruction. 25 Did not I weep for him that was in trouble? was not
my soul grieved for the poor? 26 When I looked for good, then evil
came unto me: and when I waited for light, there came darkness. 27 My
bowels boiled, and rested not: the days of affliction prevented me.
28 I went mourning without the sun: I stood up, and I cried in the
congregation. 29 I am a brother to dragons, and a companion to owls.
30 My skin is black upon me, and my bones are burned with heat. 31
My harp also is turned to mourning, and my organ into the voice of them
that weep.
In this second part of Job's complaint, which is very bitter, and has a
great many sorrowful accents in it, we may observe a great deal that he
complains of and some little that he comforts himself with.
I. Here is much that he complains of.
1. In general, it was a day of great affliction and sorrow. (1.)
Affliction seized him, and surprised him. It seized him (v. 16): The
days of affliction have taken hold upon me, have caught me (so some);
they have arrested me, as the bailiff arrests the debtor, claps him on
the back, and secures him. When trouble comes with commission it will
take fast hold, and not lose its hold. It surprised him (v. 27): "The
days of affliction prevented me," that is, "they came upon me without
giving me any previous warning. I did not expect them, nor make any
provision for such an evil day." Observe, He reckons his affliction by
days, which will soon be numbered and finished, and are nothing to the
ages of eternity, 2 Cor. iv. 17. (2.) He was in great sorrow by reason
of it. His bowels boiled with grief, and rested not, v. 27. The sense
of his calamities was continually preying upon his spirits without any
intermission. He went mourning from day to day, always sighing, always
weeping; and such cloud was constantly upon his mind that he went, in
effect, without the sun, v. 28. He had nothing that he could take any
comfort in. He abandoned himself to perpetual sorrow, as one that, like
Jacob, resolved to go to the grave mourning. He walked out of the sun
(so some) in dark shady places, as melancholy people use to do. If he
went into the congregation, to join with them in solemn worship,
instead of standing up calmly to desire their prayers, he stood up and
cried aloud, through pain of body, or anguish of mind, like one half
distracted. If he appeared in public, to receive visits, when the fit
came upon him he could not contain himself, nor preserve due decorum,
but stood up and shrieked aloud. Thus he was a brother to dragons and
owls (v. 29), both in choosing solitude and retirement, as they do
(Isa. xxxiv. 13), and in making a fearful hideous noise as they do; his
inconsiderate complaints were fitly compared to their inarticulate
ones.
2. The terror and trouble that seized his soul were the sorest part of
his calamity, v. 15, 16. (1.) If he looked forward, he saw every thing
frightful before him: if he endeavoured to shake off his terrors, they
turned furiously upon him: if he endeavoured to escape from them, they
pursued his soul as swiftly and violently as the wind. He complained,
at first, of the terrors of God setting themselves in array against
him, ch. vi. 4. And still, which way soever he looked, they turned upon
him; which way soever he fled, they pursued him. My soul (Heb., my
principal one, my princess); the soul is the principal part of the man;
it is our glory; it is every way more excellent than the body, and
therefore that which pursues the soul, and threatens that, should be
most dreaded. (2.) If he looked back, he saw all the good he had
formerly enjoyed removed from him, and nothing left him but the bitter
remembrance of it: My welfare and prosperity pass away, as suddenly,
swiftly, and irrecoverably, as a cloud. (3.) If he looked within, he
found his spirit quite sunk and unable to bear his infirmity, not only
wounded, but poured out upon him, v. 16. He was not only weak as water,
but, in his own apprehension, lost as water spilt upon the ground.
Compare Ps. xxii. 14, My heart is melted like wax.
3. His bodily diseases were very grievous; for, (1.) He was full of
pain, piercing pain, pain that went to the bone, to all his bones, v.
17. It was a sword in his bones, which pierced him in the night season,
when he should have been refreshed with sleep. His nerves were affected
with strong convulsions; his sinews took no rest. By reason of his
pain, he could take no rest, but sleep departed from his eyes. His
bones were burnt with heat, v. 30. He was in a constant fever, which
dried up the radical moisture and even consumed the marrow in his
bones. See how frail our bodies are, which carry in themselves the
seeds of our own disease and death. (2.) He was full of sores. Some
that are pained in their bones, yet sleep in a whole skin, but, Satan's
commission against Job extending both to his bone and to his flesh, he
spared neither. His skin was black upon him, v. 30. The blood settled,
and the sores suppurated and by degrees scabbed over, which made his
skin look black. Even his garment had its colour changed with the
continual running of his boils, and the soft clothing he used to wear
had now grown so stiff that all his garments were like his collar, v.
18. It would be noisome to describe what a condition poor Job was in
for want of clean linen and good attendance, and what filthy rags all
his clothes were. Some think that, among other diseases, Job was ill of
a quinsy or swelling in his throat, and that it was this which bound
him about like a stiff collar. Thus was he cast into the mire (v. 19),
compared to mire (so some); his body looked more like a heap of dirt
than any thing else. Let none be proud of their clothing nor proud of
their cleanness; they know not but some disease or other may change
their garments, and even throw them into the mire, and make them
noisome both to themselves and others. Instead of sweet smell, there
shall be a stench, Isa. iii. 24. We are but dust and ashes at the best,
and our bodies are vile bodies; but we are apt to forget it, till God,
by some sore disease, makes us sensibly to feel and own what we are. "I
have become already like that dust and ashes into which I must shortly
be resolved: wherever I go I carry my grave about with me."
4. That which afflicted him most of all was that God seemed to be his
enemy and to fight against him. It was he that cast him into the mire
(v. 19), and seemed to trample on him when he had him there. This cut
him to the heart more than any thing else, (1.) That God did not appear
for him. He addressed himself to him, but gained no grant--appealed to
him, but gained no sentence; he was very importunate in his
applications, but in vain (v. 20): "I cry unto thee, as one in earnest,
I stand up, and cry, as one waiting for an answer, but thou hearest
not, thou regardest not, for any thing I can perceive." If our most
fervent prayers bring not in speedy and sensible returns, we must not
think it strange. Though the seed of Jacob did never seek in vain, yet
they have often thought that they did and that God has not only been
deaf, but angry, at the prayers of his people, Ps. lxxx. 4. (2.) That
God did appear against him. That which he here says of God is one of
the worst words that ever Job spoke (v. 21): Thou hast become cruel to
me. Far be it from the God of mercy and grace that he should be cruel
to any (his compassions fail not), but especially that he should be so
to his own children. Job was unjust and ungrateful when he said so of
him: but harbouring hard thoughts of God was the sin which did, at this
time, most easily beset him. Here, [1.] He thought God fought against
him and stirred up his whole strength to ruin him: With thy strong hand
thou opposest thyself, or art an adversary against me. He had better
thoughts of God (ch. xxiii. 6) when he concluded he would not plead
against him with his great power. God has an absolute sovereignty and
an irresistible strength, but he never uses either the one or the other
for the crushing or oppressing of any. [2.] He thought he insulted over
him (v. 22): Thou lifted me up to the wind, as a feather or the chaff
which the wind plays with; so unequal a match did Job think himself for
Omnipotence, and so unable was he to help himself when he was made to
ride, not in triumph, but in terror, upon the wings of the wind, and
the judgments of God did even dissolve his substance, as a cloud is
dissolved and dispersed by the wind. Man's substance, take him in his
best estate, is nothing before the power of God; it is soon dissolved.
5. He expected no other now than that God, by these troubles, would
shortly make an end of him: "If I be made to ride upon the wind, I can
count upon no other than to break my neck shortly;" and he speaks as if
God had no other design upon him than that in all his dealings with
him: "I know that thou wilt bring me, with so much the more terror, to
death, though I might have been brought thither without all this ado,
for it is the house appointed for all living," v. 23. The grave is a
house, a narrow, dark, cold, ill-furnished house, but it will be our
residence, where we shall rest and be safe. It is our long home, our
own home; for it is our mother's lap, and in it we are gathered to our
fathers. It is a house appointed for us by him that has appointed us
the bounds of all our habitations. It is appointed for all the living.
It is the common receptacle, where rich and poor meet; it is appointed
for the general rendezvous. We must all be brought thither shortly. It
is God that brings us to it, for the keys of death and the grave are in
his hand, and we may all know that, sooner or later, he will bring us
thither. It would be well for us if we would duly consider it. The
living know that they shall die; let us, each of us, know it with
application.
6. There were two things that aggravated his trouble, and made it the
less tolerable:--(1.) That it was a very great disappointment to his
expectation (v. 26): "When I looked for good, for more good, or at
least for the continuance of what I had, then evil came"--such
uncertain things are all our worldly enjoyments, and such a folly is it
to feed ourselves with great expectations from them. Those that wait
for light from the sparks of their creature comforts will be wretchedly
disappointed and will make their bed in the darkness. (2.) That is was
a very great change in his condition (v. 31): "My harp is not only laid
by, and hung upon the willow-trees, but it is turned to mourning, and
my organ into the voice of those that weep." Job, in his prosperity,
had taken the timbrel and harp, and rejoiced at the sound of the organ,
ch. xxi. 12. Notwithstanding his gravity and grace, he had found time
to be cheerful; but now his tune was altered. Let those therefore that
rejoice be as though they rejoiced not, for they know not how soon
their laughter will be turned into mourning and their joy into
heaviness. Thus we see how much Job complains of; but,
II. Here is something in the midst of all with which he comforts
himself, and it is but a little. 1. He foresees, with comfort, that
death will be the period of all his calamities (v. 24): Though God now,
with a strong hand, opposed himself against him, "yet," says he, "he
will not stretch out his hand to the grave." The hand of God's wrath
would bring him to death, but would not follow him beyond death; his
soul would be safe and happy in the world of spirits, his body safe and
easy in the dust. Though men cry in his destruction (though, when they
are dying, there is a great deal of agony and out-cry, many a sigh, and
groan, and complaint), yet in the grave they feel nothing, they fear
nothing, but all is quiet there. "Though in hell, which is called
destruction, they cry, yet not in the grave; and, being delivered from
the second death, the first to me will be an effectual relief."
Therefore he wished he might be hidden in the grave, ch. xiv. 13. 2. He
reflects with comfort upon the concern he always had for the calamities
of others when he was himself at ease (v. 25): Did not I weep for him
that was in trouble? Some think he herein complains of God, thinking it
very hard that he who had shown mercy to others should not himself find
mercy. I would rather take it as a quieting consideration to himself;
his conscience witnessed for him that he had always sympathized with
persons in misery and done what he could to help them, and therefore he
had reason to expect that, at length, both God and his friends would
pity him. Those who mourn with them that mourn will bear their own
sorrows the better when it comes to their turn to drink of the bitter
cup. Did not my soul burn for the poor? so some read it, comparing it
with that of St. Paul, 2 Cor. xi. 29, Who is offended, and I burn not?
As those who have been unmerciful and hard-hearted to others may expect
to hear of it from their own consciences, when they are themselves in
trouble, so those who have considered the poor and succoured them shall
have the remembrance thereof to make their bed easy in their sickness,
Ps. xli. 1, 3.
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J O B
CHAP. XXXI.
Job had often protested his integrity in general; here he does it in
particular instances, not in a way of commendation (for he does not
here proclaim his good deeds), but in his own just and necessary
vindication, to clear himself from those crimes with which his friends
had falsely charged him, which is a debt every man owes to his own
reputation. Job's friends had been particular in their articles of
impeachment against him, and therefore he is so in his protestation,
which seems to refer especially to what Eliphaz had accused him of, ch.
xxii. 6, &c. They had produced no witnesses against him, neither could
they prove the things whereof they now accused him, and therefore he
may well be admitted to purge himself upon oath, which he does very
solemnly, and with many awful imprecations of God's wrath if he were
guilty of those crimes. This protestation confirms God's character of
him, that there was none like him in the earth. Perhaps some of his
accusers durst not have joined with him; for he not only acquits
himself from those gross sins which lie open to the eye of the world,
but from many secret sins which, if he had been guilty of them, nobody
could have charged him, with, because he will prove himself no
hypocrite. Nor does he only maintain the cleanness of his practices,
but shows also that in them he went upon good principles, that the
reason of his eschewing evil was because he feared God, and his piety
was at the bottom of his justice and charity; and this crowns the proof
of his sincerity. I. The sins from which he here acquits himself are,
1. Wantonness and uncleanness of heart, ver. 1-4. 2. Fraud and
injustice in commerce, ver. 4-8. 3. Adultery, ver. 9-12. 4. Haughtiness
and severity towards his servants, ver. 13-15. 5. Unmercifulness to the
poor, the widows, and the fatherless, ver. 16-23. 6. Confidence in his
worldly wealth, ver. 24, 25. 7. Idolatry, ver. 26-28. 8. Revenge, ver.
29-31. 9. Neglect of poor strangers, ver. 32. 10. Hypocrisy in
concealing his own sins and cowardice in conniving at the sins of
others, ver. 33, 34. 11. Oppression, and the violent invasion of other
people's rights, ver. 38-40. And towards the close, he appeals to God's
judgment concerning his integrity, ver. 35-37. Now, II. In all this we
may see, 1. The sense of the patriarchal age concerning good and evil
and what was so long ago condemned as sinful, that is, both hateful and
hurtful. 2. A noble pattern of piety and virtue proposed to us for our
imitation, which, if our consciences can witness for us that we conform
to it, will be our rejoicing, as it was Job's in the day of evil.
Job's Vindication of Himself. (b. c. 1520.)
1 I made a covenant with mine eyes; why then should I think upon a
maid? 2 For what portion of God is there from above? and what
inheritance of the Almighty from on high? 3 Is not destruction to the
wicked? and a strange punishment to the workers of iniquity? 4 Doth
not he see my ways, and count all my steps? 5 If I have walked with
vanity, or if my foot hath hasted to deceit; 6 Let me be weighed in
an even balance, that God may know mine integrity. 7 If my step hath
turned out of the way, and mine heart walked after mine eyes, and if
any blot hath cleaved to mine hands; 8 Then let me sow, and let
another eat; yea, let my offspring be rooted out.
The lusts of the flesh, and the love of the world, are the two fatal
rocks on which multitudes split; against these Job protests he was
always careful to stand upon his guard.
I. Against the lusts of the flesh. He not only kept himself clear from
adultery, from defiling his neighbour's wives (v. 9), but from all
lewdness with any women whatsoever. He kept no concubine, no mistress,
but was inviolably faithful to the marriage bed, though his wife was
none of the wisest, best, or kindest. From the beginning it was so,
that a man should have but one wife and cleave to her only; and Job
kept closely to that institution and abhorred the thought of
transgressing it; for, though his greatness might tempt him to it, his
goodness kept him from it. Job was now in pain and sickness of body,
and under that affliction it is in a particular manner comfortable if
our consciences can witness for us that we have been careful to
preserve our bodies in chastity and to possess those vessels in
sanctification and honour, pure from the lusts of uncleanness. Now
observe here,
1. What the resolutions were which, in this matter, he kept to (v. 1):
I made a covenant with my eyes, that is, "I watched against the
occasions of the sin; why then should I think upon a maid?" that is,
"by that means, through the grace of God, I kept myself from the very
first step towards it." So far was he from wanton dalliances, or any
act of lasciviousness, that, (1.) He would not so much as admit a
wanton look. He made a covenant with his eyes, made this bargain with
them, that he would allow them the pleasure of beholding the light of
the sun and the glory of God shining in the visible creation, provided
they would never fasten upon any object that might occasion any impure
imaginations, much less any impure desires, in his mind; and under this
penalty, that, if they did, they must smart for it in penitential
tears. Note, Those that would keep their hearts pure must guard their
eyes, which are both the outlets and inlets of uncleanness. Hence we
read of wanton eyes (Isa. iii. 16) and eyes full of adultery, 2 Pet.
ii. 14. The first sin began in the eye, Gen. iii. 6. What we must not
meddle with we must not lust after; and what we must not lust after we
must not look at; not the forbidden wealth (Prov. xxiii. 5), not the
forbidden wine (Prov. xxiii. 31), not the forbidden woman, Matt. v. 28.
(2.) He would not so much as allow a wanton thought: "Why then should I
think upon a maid with any unchaste fancy or desire towards her?" Shame
and sense of honour might restrain him from soliciting the chastity of
a beautiful virgin, but only grace and the fear of God would restrain
him from so much as thinking of it. Those are not chaste that are not
so in spirit as well as body, 1 Cor. vii. 34. See how Christ's
exposition of the seventh commandment agrees with the ancient sense of
it, and how much better Job understood it than the Pharisees, though
they sat in Moses's chair.
2. What the reasons were which, in this matter, he was governed by. It
was not for fear of reproach among men, though that is to be considered
(Prov. vi. 33), but for fear of the wrath and curse of God. He knew
very well, (1.) That uncleanness is a sin that forfeits all good, and
shuts us out from the hope of it (v. 2): What portion of God is there
from above? What blessing can such impure sinners expect from the pure
and holy God, or what token of his favour? What inheritance of the
Almighty can they look for from on high? There is no portion, no
inheritance, no true happiness, for a soul, but what is in God, in the
Almighty, and what comes from above, from on high. Those that wallow in
uncleanness render themselves utterly unfit for communion with God,
either in grace here or in glory hereafter, and become allied to
unclean spirits, which are for ever separated from him; and then what
portion, what inheritance, can they have with God? No unclean thing
shall enter into the New Jerusalem, that holy city. (2.) It is a sin
that incurs divine vengeance, v. 3. It will certainly be the sinner's
ruin if it be not repented of in time. Is not destruction, a swift and
sure destruction, to those wicked people, and a strange punishment to
the workers of this iniquity? Fools make a mock at this sin, make a
jest of it; it is with them a peccadillo, a trick of youth. But they
deceive themselves with vain words, for because of these things, how
light soever they make of them, the wrath of God, the unsupportable
wrath of the eternal God, comes upon the children of disobedience, Eph.
v. 6. There are some sinners whom God sometimes out of the common road
of Providence to meet with; such are these. The destruction of Sodom is
a strange punishment. Is there not alienation (so some read it) to the
workers of iniquity? This is the sinfulness of the sin that it
alienates the mind from God (Eph. iv. 18, 19), and this is the
punishment of the sinners that they shall be eternally set at a
distance from him, Rev. xxii. 15. (3.) It cannot be hidden from the
all-seeing God. A wanton thought cannot be so close, nor a wanton look
so quick, as to escape his cognizance, much less any act of uncleanness
so secretly done as to be out of his sight. If Job was at any time
tempted to this sin, he restrained himself from it, and all approaches
to it, with this pertinent thought (v. 4), Doth not he see my ways; as
Joseph did (Gen. xxxix. 9), How can I do it, and sin against God? Two
things Job had an eye to:--[1.] God's omniscience. It is a great truth
that God's eyes are upon all the ways of men (Prov. v. 20, 21); but Job
here mentions it with application to himself and his own actions: Doth
not he see my ways? O God! thou hast searched me and known me. God sees
what rule we walk by, what company we walk with, what end we walk
towards, and therefore what ways we walk in. [2.] His observance. "He
not only sees, but takes notice; he counts all my steps, all my false
steps in the way of duty, all my by-steps into the way of sin." He not
only sees our ways in general, but takes cognizance of our particular
steps in these ways, every action, every motion. He keeps account of
all, because he will call us to account, will bring every work into
judgment. God takes a more exact notice of us than we do of ourselves;
for who ever counted his own steps? yet God counts them. Let us
therefore walk circumspectly.
II. He stood upon his guard against the love of the world, and
carefully avoided all sinful indirect means of getting wealth. He
dreaded all forbidden profit as much as all forbidden pleasure. Let us
see,
1. What his protestation is. In general, he had been honest and just in
all his dealings, and never, to his knowledge, did any body any wrong.
(1.) He never walked with vanity (v. 5), that is, he never durst tell a
lie to get a good bargain. It was never his way to banter, or
equivocate, or make many words in his dealings. Some men's constant
walk is a constant cheat. They either make what they have more than it
is, that they may be trusted, or less than it is, that nothing may be
expected from them. But Job was a different man. His wealth was not
acquired by vanity, though now diminished, Prov. xiii. 11. (2.) He
never hasted to deceit. Those that deceive must be quick and sharp, but
Job's quickness and sharpness were never turned that way. He never made
haste to be rich by deceit, but always acted cautiously, lest, through
inconsideration, he should do an unjust thing. Note, What we have in
the world may be either used with comfort or lost with comfort if it
was honestly obtained. (3.) His steps never turned out of the way, the
way of justice and fair dealing; from that he never deviated, v. 7. He
not only took care not to walk in a constant course and way of deceit,
but he did not so much as take one step out of the way of honesty. In
every particular action and affair we must closely tie ourselves up to
the rules of righteousness. (4.) His heart did not walk after his eyes,
that is, he did not covet what he saw that was another's, nor wish it
his own. Covetousness is called the lust of the eye, 1 John ii. 16.
Achan saw, and then took, the accursed thing. That heart must needs
wander that walks after the eyes; for then it looks no further than the
things that are seen, whereas it ought to be in heaven whither the eyes
cannot reach: it should follow the dictates of religion and right
reason: if it follow the eye, it will be misled to that for which God
will bring men into judgment, Eccl. xi. 9. (5.) That no blot had
cleaved to his hands, that is, he was not chargeable with getting any
thing dishonestly, or keeping that which was another's, whenever it
appeared to be so. Injustice is a blot, a blot to the estate, a blot to
the owner; it spoils the beauty of both, and therefore is to be
dreaded. Those that deal much in the world may perhaps have a blot come
upon their hands, but they must wash it off again by repentance and
restitution, and not let it cleave to their hands. See Isa. xxxiii. 15.
2. How he ratifies his protestation. So confident is he of his own
honesty that, (1.) He is willing to have his goods searched (v. 6): Let
me be weighed in an even balance, that is, "Let what I have got be
enquired into and it will be found to weigh well"--a sign that it was
not obtained by vanity, for then Tekel would have been written on
it--weighed in the balance and found too light. An honest man is so far
from dreading a trial that he desires it rather, being well assured
that God knows his integrity and will approve it, and that the trial of
it will be to his praise and honour. (2.) He is willing to forfeit the
whole cargo if there be found any prohibited or contraband goods, any
thing but what he came honestly by (v. 8): "Let me sow, and let another
eat," which was already agreed to be the doom of oppressors (ch. v. 5),
"and let my offspring, all the trees that I have planted, be rooted
out." This intimates that he believed the sin did deserve this
punishment, that usually it is thus punished, but that though now his
estate was ruined (and at such a time, if ever, his conscience would
have brought his sin to his mind), yet he knew himself innocent and
would venture all the poor remains of his estate upon the issue of the
trial.
9 If mine heart have been deceived by a woman, or if I have laid wait
at my neighbour's door; 10 Then let my wife grind unto another, and
let others bow down upon her. 11 For this is a heinous crime; yea, it
is an iniquity to be punished by the judges. 12 For it is a fire that
consumeth to destruction, and would root out all mine increase. 13 If
I did despise the cause of my manservant or of my maidservant, when
they contended with me; 14 What then shall I do when God riseth up?
and when he visiteth, what shall I answer him? 15 Did not he that
made me in the womb make him? and did not one fashion us in the womb?
Two more instances we have here of Job's integrity:--
I. That he had a very great abhorrence of the sin of adultery. As he
did not wrong his own marriage bed by keeping a concubine (he did not
so much as think upon a maid, v. 1), so he was careful not to offer any
injury to his neighbour's marriage bed. Let us see here, 1. How clear
he was from this sin, v. 9. (1.) He did not so much as covet his
neighbour's wife; for even his heart was not deceived by a woman. The
beauty of another man's wife did not kindle in him any unchaste
desires, nor was he ever moved by the allurements of an adulterous
woman, such as is described, Prov. vii. 6, &c. See the original of all
the defilements of the life; they come from a deceived heart. Every sin
is deceitful, and none more so than the sin of uncleanness. (2.) He
never compassed or imagined any unchaste design. He never laid wait at
his neighbour's door, to get an opportunity to debauch his wife in his
absence, when the good man was not at home, Prov. vii. 19. See ch.
xxiv. 15. 2. What a dread he had of this sin, and what frightful
apprehensions he had concerning the malignity of it--that it was a
heinous crime (v. 11), one of the greatest vilest sins a man can be
guilty of, highly provoking to God, and destructive to the prosperity
of the soul. With respect to the mischievousness of it, and the
punishment it deserved, he owns that, if he were guilty of that heinous
crime, (1.) His family might justly be made infamous in the highest
degree (v. 10): Let my wife grind to another. Let her be a slave (so
some), a harlot, so others. God often punishes the sins of one with the
sin of another, the adultery of the husband with the adultery of the
wife, as in David's case (2 Sam. xii. 11), which does not in the least
excuse the treachery of the adulterous wife; but, how unrighteous
soever she is, God is righteous. See Hos. iv. 13, Your spouses shall
commit adultery. Note, Those who are not just and faithful to their
relations must not think it strange if their relations be unjust and
unfaithful to them. (2.) He himself might justly be made a public
example: For it is an iniquity to be punished by the judges; yea,
though those who are guilty of it are themselves judges, as Job was.
Note, Adultery is a crime which the civil magistrate ought to take
cognizance of and punish: so it was adjudged even in the patriarchal
age, before the law of Moses made it capital. It is an evil work, to
which the sword of justice ought to be a terror. (3.) It might justly
become the ruin of his estate; nay, he knew it would be so (v. 12): It
is a fire. Lust is a fire in the soul: those that indulge it are said
to burn. It consumes all that is good there (the convictions, the
comforts), and lays the conscience waste. It kindles the fire of God's
wrath, which, if not extinguished by the blood of Christ, will burn to
the lowest hell. It will consume even to that eternal destruction. It
consumes the body, Prov. v. 11. It consumes the substance; it roots out
all the increase. Burning lusts bring burning judgments. Perhaps it
alludes to the burning of Sodom, which was intended for an example to
those who should afterwards, in like manner, live ungodly.
II. That he had a very great tenderness for his servants and ruled them
with a gentle hand. He had a great household and he managed it well. By
this he evidenced his sincerity that he had grace to govern his passion
as well as his appetite; and he that in these two things has the rule
of his own spirit is better than the mighty, Prov. xvi. 32. Here
observe, 1. What were Job's condescensions to his servants (v. 13): He
did not despise the cause of his man-servant, no, nor of his
maid-servant, when they contended with him. If they contradicted him in
any thing, he was willing to hear their reasons. If they had offended
him, or were accused to him, he would patiently hear what they had to
say for themselves, in their own vindication or excuse. Nay, if they
complained of any hardship he put upon them, he did not browbeat them,
and bid them hold their tongues, but gave them leave to tell their
story, and redressed their grievances as far as it appeared they had
right on their side. He was tender of them, not only when they served
and pleased him, but even when they contended with him. Herein he was a
great example to masters, to give to their servants that which is just
and equal; nay, to do the same things to them that they expect from
them (Col. iv. 1, Eph. vi. 9), and not to rule them with rigour, and
carry it with a high hand. Many of Job's servants were slain in his
service (ch. i. 15-17); the rest were unkind and undutiful to him, and
despised his cause, though he never despised theirs (ch. xix. 15, 16);
but he had this comfort that in his prosperity he had behaved well
towards them. Note, When relations are either removed from us or
embittered to us the testimony of our consciences that we have done our
duty to them will be a great support and comfort to us. 2. What were
the considerations that moved him to treat his servants thus kindly. He
had, herein, an eye to God, both as his Judge and their Maker. (1.) As
his Judge. He considered, "If I should be imperious and severe with my
servants, what then shall I do when God riseth up?" He considered that
he had a Master in heaven, to whom he was accountable, who will rise up
and will visit; and we are concerned to consider what we shall do in
the day of his visitation (Isa. x. 3), and, considering that we should
be undone if God should then be strict and severe with us, we ought to
be very mild and gentle towards all with whom we have to do. Consider
what would become of us if God should be extreme to mark what we do
amiss, should take all advantages against us and insist upon all his
just demands from us--if he should visit every offence, and take every
forfeiture--if he should always chide, and keep his anger for ever. And
let not us be rigorous with our inferiors. Consider what will become of
us if we be cruel and unmerciful to our brethren. The cries of the
injured will be heard; the sins of the injurious will be punished.
Those that showed no mercy shall find none; and what shall we do then?
(2.) As his and his servants' Creator, v. 15. When he was tempted to be
harsh with his servants, to deny them their right and turn a deaf ear
to their reasonings, this thought came very seasonably into his mind,
"Did not he that made me in the womb make him? I am a creature as well
as he, and my being is derived and depending as well as his. He
partakes of the same nature that I do and is the work of the same hand:
Have we not all one Father?" Note, Whatever difference there is among
men in their outward condition, in their capacity of mind, or strength
of body, or place in the world, he that made the one made the other
also, which is a good reason why we should not mock at men's natural
infirmities, nor trample upon those that are in any way our inferiors,
but, in every thing, do as we would be done by. It is a rule of
justice, Parium par sit ratio--Let equals be equally estimated and
treated; and therefore since there is so great a parity among men, they
being all made of the same mould, by the same power, for the same end,
notwithstanding the disparity of our outward condition, we are bound so
far to set ourselves upon the level with those we deal with as to do to
them, in all respects, as we would they should do to us.
Job's Compassion to the Poor. (b. c. 1520.)
16 If I have withheld the poor from their desire, or have caused the
eyes of the widow to fail; 17 Or have eaten my morsel myself alone,
and the fatherless hath not eaten thereof; 18 (For from my youth he
was brought up with me, as with a father, and I have guided her from my
mother's womb;) 19 If I have seen any perish for want of clothing, or
any poor without covering; 20 If his loins have not blessed me, and
if he were not warmed with the fleece of my sheep; 21 If I have
lifted up my hand against the fatherless, when I saw my help in the
gate: 22 Then let mine arm fall from my shoulder blade, and mine arm
be broken from the bone. 23 For destruction from God was a terror to
me, and by reason of his highness I could not endure.
Eliphaz had particularly charged Job with unmercifulness to the poor
(ch. xxii. 6, &c.): Thou hast withholden bread from the hungry,
stripped the naked of their clothing, and sent widows away empty. One
would think he could not have been so very positive and express in his
charge unless there had been some truth in it, some ground, for it; and
yet it appears, by Job's protestation, that it was utterly false and
groundless; he was never guilty of any such thing. See here,
I. The testimony which Job's conscience gave in concerning his constant
behaviour towards the poor. He enlarges most upon this head because in
this matter he was most particularly accused. He solemnly protests,
1. That he had never been wanting to do good to them, as there was
occasion, to the utmost of his ability. He was always compassionate to
the poor, and careful of them, especially the widows and fatherless,
that were destitute of help. (1.) He was always ready to grant their
desires and answer their expectations, v. 16. If a poor person begged a
kindness of his, he was ready to gratify him; if he could but perceive
by the widow's mournful craving look that she expected an alms from
him, though she had not confidence enough to ask it, he had compassion
enough to give it, and never caused the eyes of the widow to fail. (2.)
He put a respect upon the poor, and did them honour; for he took the
fatherless children to eat with him at his own table: they should fare
as he fared, and be familiar with him, and he would show himself
pleased with their company as if they had been his own, v. 17. As it is
one of the greatest grievances of poverty that it exposes to contempt,
so it is none of the least supports to the poor to be respected. (3.)
He was very tender of them, and had a fatherly concern for them, v. 18.
He was a father to the fatherless, took care of orphans, brought them
up with him under his own eye, and gave them, not only maintenance, but
education. He was a guide to the widow, who had lost the guide of her
youth; he advised her in her affairs, took cognizance of them, and
undertook the management of them. Those that need not our alms may yet
have occasion for our counsel, and it may be a real kindness to them.
This Job says he did from his youth, from his mother's womb. He had
something of tenderness and compassion woven in his nature; he began
betimes to do good, ever since he could remember; he had always some
poor widow or fatherless child under his care. His parents taught him
betimes to pity and relieve the poor, and brought up orphans with him.
(4.) He provided food convenient for them; they ate of the same morsels
that he did (v. 17), did not eat after him, of the crumbs that fell
from his table, but with him, of the best dish upon his table. Those
that have abundance must not eat their morsels alone, as if they had
none but themselves to take care of, nor indulge their appetite with a
dainty bit by themselves, but take others to share with them, as David
took Mephibosheth. (5.) He took particular care to clothe those that
were without covering, which would be more expensive to him than
feeding them, v. 19. Poor people may perish for want of clothing as
well as for want of food--for want of clothing to lie in by night or to
go abroad in by day. If Job knew of any that were in this distress, he
was forward to relieve them, and instead of giving rich and gaudy
liveries to his servants, while the poor were turned off with rags that
were ready to be thrown to the dunghill, he had good warm strong
clothes made on purpose for them of the fleece of his sheep (v. 20), so
that their loins, whenever they girt those garments about them, blessed
him; they commended his charity, blessed God for him, and prayed God to
bless him. Job's sheep were burned with fire from heaven, but this was
his comfort that, when he had them, he came honestly by them, and used
them charitably, fed the poor with their flesh and clothed them with
their wool.
2. That he had never been accessory to the wronging of any that were
poor. It might be said, perhaps, that he was kind here and there to a
poor orphan that was a favourite, but to others he was oppressive. No,
he was tender to all and injurious to none. He never so much as lifted
up his hand against the fatherless (v. 21), never threatened or
frightened them, or offered to strike them; never used his power to
crush those that stood in his way or squeeze what he could out of them,
though he saw his help in the gate, that is, though he had interest
enough, both in the people and in the judges, both to enable him to do
it and to bear him out when he had done it. Those that have it in their
power to do a wrong thing and go through with it, and a prospect of
getting by it, and yet do justly, and love mercy, and are firm to both,
may afterwards reflect upon their conduct with much comfort, as Job
does here.
II. The imprecation with which he confirms this protestation (v. 22):
"If I have been oppressive to the poor, let my arm fall from my
shoulder-blade and my arm be broken from the bone," that is, "let the
flesh rot off from the bone and one bone be disjointed and broken off
from another." Had he not been perfectly clear in this matter, he durst
not thus have challenged the divine vengeance. And he intimates that it
is a righteous thing with God to break the arm that is lifted up
against the fatherless, as he withered Jeroboam's arm that was
stretched out against a prophet.
III. The principles by which Job was restrained from all
uncharitableness and unmercifulness. He durst not abuse the poor; for
though, with his help in the gate, he could overpower them, yet he
could not make his part good against that God who is the patron of
oppressed poverty and will not let oppressors go unpunished (v. 23):
"Destruction from God was a terror to me, whenever I was tempted to
this sin, and by reason of his highness I could not endure the thought
of making him my enemy." He stood in awe, 1. Of the majesty of God, as
a God above him. He thought of his highness, the infinite distance
between him and God, which possessed him with such a reverence of him
as made him very circumspect in his whole conversation. Those who
oppress the poor, and pervert judgment and justice, forget that he who
is higher than the highest regards, and there is a higher than they,
who is able to deal with them (Eccl. v. 8); but Job considered this. 2.
Of the wrath of God, as a God that would certainly be against him if he
should wrong the poor. Destruction from God, because it would be a
certain and an utter ruin to him if he were guilty of this sin, was a
constant terror to him, to restrain him from it. Note, Good men, even
the best, have need to restrain themselves from sin with the fear of
destruction from God, and all little enough. This should especially
restrain us from all acts of injustice and oppression that God himself
is the avenger thereof. Even when salvation from God is a comfort to
us, yet destruction from God should be a terror to us. Adam, in
innocency, was awed with a threatening.
Job's Abhorrence of Idolatry. (b. c. 1520.)
24 If I have made gold my hope, or have said to the fine gold, Thou art
my confidence; 25 If I rejoiced because my wealth was great, and
because mine hand had gotten much; 26 If I beheld the sun when it
shined, or the moon walking in brightness; 27 And my heart hath been
secretly enticed, or my mouth hath kissed my hand: 28 This also were
an iniquity to be punished by the judge: for I should have denied the
God that is above. 29 If I rejoiced at the destruction of him that
hated me, or lifted up myself when evil found him: 30 Neither have I
suffered my mouth to sin by wishing a curse to his soul. 31 If the
men of my tabernacle said not, Oh that we had of his flesh! we cannot
be satisfied. 32 The stranger did not lodge in the street: but I
opened my doors to the traveller.
Four articles more of Job's protestation we have in these verses,
which, as all the rest, not only assure us what he was and did, but
teach us what we should be and do:--
I. He protests that he never set his heart upon the wealth of this
world, nor took the things of it for his portions and happiness. He had
gold; he had fine gold. His wealth was great, and he had gotten much.
Our wealth is either advantageous or pernicious to us according as we
stand affected to it. If we make it our rest and our ruler, it will be
our ruin; if we make it our servant, and an instrument of
righteousness, it will be a blessing to us. Job here tells us how he
stood affected to his worldly wealth. 1. He put no great confidence in
it: he did not make gold his hope, v. 24. Those are very unwise that
do, and enemies to themselves, who depend upon it as sufficient to make
them happy, who think themselves safe and honourable, and sure of
comfort, in having abundance of this world's goods. Some make it their
hope and confidence for another world, as if it were a certain token of
God's favour; and those who have so much sense as not to think so yet
promise themselves that it will be a portion for them in this life,
whereas the things themselves are uncertain and our satisfaction in
them is much more so. It is hard to have riches and not to trust in
riches; and it is this which makes it so difficult for a rich man to
enter into the kingdom of God, Matt. xix. 23; Mark x. 24. 2. He took no
great complacency in it (v. 25): If I rejoiced because my wealth was
great and boasted that my hand had gotten much. He took no pride in his
wealth, as if it added any thing to his real excellency, nor did he
think that his might and the power of his hand obtained it for him,
Deut. viii. 17. He took no pleasure in it in comparison with the
spiritual things which were the delight of his soul. His joy did not
terminate in the gift, but passed through it to the giver. When he was
in the midst of his abundance he never said, Soul, take thy ease in
these things, eat, drink, and be merry, nor blessed himself in his
riches. He did not inordinately rejoice in his wealth, which helped him
to bear the loss of it so patiently as he did. The way to weep as
though we wept not is to rejoice as though we rejoiced not. The less
pleasure the enjoyment is the less pain the disappointment will be.
II. He protests that he never gave the worship and glory to the
creature which are due to God only; he was never guilty of idolatry, v.
26-28. We do not find that Job's friends charged him with this. But
there were those, it seems, at that time, who were so sottish as to
worship the sun and moon, else Job would not have mentioned it.
Idolatry is one of the old ways which wicked men have trodden, and the
most ancient idolatry was the worshipping of the sun and moon, to which
the temptation was most strong, as appears Deut. iv. 19, where Moses
speaks of the danger which the people were in of being driven to
worship them. But as yet it was practised secretly, and durst not
appear in open view, as afterwards the most abominable idolatries did.
Observe,
1. How far Job kept from this sin. He not only never bowed the knee to
Baal (which, some think, was designed to represent the sun), never fell
down and worshipped the sun, but he kept his eye, his heart, and his
lips, clean from this sin. (1.) He never so much as beheld the sun or
the moon in their pomp and lustre with any other admiration of them
than what led him to give all the glory of their brightness and
usefulness to their Creator. Against spiritual as well as corporal
adultery he made a covenant with his eyes; and this was his covenant,
that, whenever he looked at the lights of heaven, he should by faith
look through them, and beyond them, to the Father of lights. (2.) He
kept his heart with all diligence, that that should not be secretly
enticed to think that there is a divine glory in their brightness, or a
divine power in their influence, and that therefore divine honours are
to be paid to them. Here is the source of idolatry; it begins in the
heart. Every man is tempted to that, as to other sins, when he is drawn
away by his own lust and enticed. (3.) He did not so much as put a
compliment upon these pretended deities, did not perform the least and
lowest act of adoration: His mouth did not kiss his hand, which, it is
likely, was a ceremony then commonly used even by some that yet would
not be thought idolaters. It is an old-fashioned piece of civil respect
among ourselves, in making a bow, to kiss the hand, a form which, it
seems, was anciently used in giving divine honours to the sun and moon.
They could not reach to kiss them, as the men that sacrificed kissed
the calves (Hos. xiii. 2, 1 Kings xix. 18); but, to show their good
will, they kissed their hand, reverencing those as their masters which
God has made servants to this lower world, to hold the candle for us.
Job never did it.
2. How ill Job thought of this sin, v. 28. (1.) He looked upon it as an
affront to the civil magistrate: It were an iniquity to be punished by
the judge, as a public nuisance, and hurtful to kings and provinces.
Idolatry debauches men's minds, corrupts their manners, takes off the
true sense of religion which is the great bond of societies, and
provokes God to give men up to a reprobate sense, and to send judgments
upon a nation; and therefore the conservators of the public peace are
concerned to restrain it by punishing it. (2.) He looked upon it as a
much greater affront to the God of heaven, and no less than high
treason against his crown and dignity: For I should have denied the God
that is above, denied his being as God and his sovereignty as God
above. Idolatry is, in effect, atheism; hence the Gentiles are said to
be without God (atheists) in the world. Note, We should be afraid of
every thing that does but tacitly deny the God above, his providence,
or any of his perfections.
III. He protests that he was so far from doing or designing mischief to
any that he neither desired nor delighted in the hurt of the worst
enemy he had. The forgiving of those that do us evil, it seems, was
Old-Testament duty, though the Pharisees made the law concerning it of
no effect, by teaching, Thou shalt love thy neighbour and hate thy
enemy, Matt. v. 43. Observe here,
1. Job was far from revenge. He did not only not return the injuries
that were done him, not only not destroy those who hated him; but, (1.)
He did not so much as rejoice when any mischief befel them, v. 29. Many
who would not wilfully hurt those who stand in their light, or have
done them a diskindness, yet are secretly pleased and laugh in their
sleeve (as we say) when hurt is done them. But Job was not of that
spirit. Though Job was a very good man, yet, it seems, there were those
that hated him; but evil found them. He saw their destruction, and was
far from rejoicing in it; for that would justly have brought the
destruction upon him, as it is intimated, Prov. xxiv. 17, 18. (2.) He
did not so much as wish in his own mind that evil might befel them, v.
30. He never wished a curse to his soul (curses to the soul are the
worst of curses), never desired his death; he knew that, if he did, it
would turn into sin to him. He was careful not to offend with his
tongue (Ps. xxxix. 1), would not suffer his mouth to sin, and therefore
durst not imprecate any evil, no, not to his worst enemy. If others
bear malice to us, that will not justify us in bearing malice to them.
2. He was violently urged to revenge, and yet he kept himself thus
clear from it (v. 31): The men of his tabernacle, his domestics, his
servants, and those about him, were so enraged at Job's enemy who hated
him, that they could have eaten him, if Job would but have set them on
or given them leave. "O that we had of his flesh! Our master is
satisfied to forgive him, but we cannot be so satisfied." See how much
beloved Job was by his family, how heartily they espoused his cause,
and what enemies they were to his enemies; but see what a strict hand
Job kept upon his passions, that he would not avenge himself, though he
had those about him that blew the coals of his resentment. Note, (1.) A
good man commonly does not himself lay to heart the affronts that are
done him so much as his friends do for him. (2.) Great men have
commonly those about them that stir them up to revenge. David had so, 1
Sam. xxiv. 4; xxvi. 8; 2 Sam. xvi. 9. But if they keep their temper,
notwithstanding the spiteful insinuations of those about them,
afterwards it shall be no grief of heart to them, but shall turn very
much to their praise.
IV. He protests that he had never been unkind or inhospitable to
strangers (v. 32): The stranger lodged not in the street, as angels
might lately have done in the streets of Sodom if Lot alone had not
entertained them. Perhaps by that instance Job was taught (as we are,
Heb. xiii. 2) not to be forgetful to entertain strangers. He that is at
home must consider those that are from home, and put his soul into
their soul's stead, and then do as he would be done by. Hospitality is
a Christian duty, 1 Pet. iv. 9. Job, in his prosperity, was noted for
good house-keeping: He opened his door to the road (so it may be read);
he kept the street-door open, that he might see who passed by and
invite them in, as Abraham, Gen. xviii. 1.
Job's Protestation of His Integrity. (b. c. 1520.)
33 If I covered my transgressions as Adam, by hiding mine iniquity in
my bosom: 34 Did I fear a great multitude, or did the contempt of
families terrify me, that I kept silence, and went not out of the door?
35 Oh that one would hear me! behold, my desire is, that the Almighty
would answer me, and that mine adversary had written a book. 36
Surely I would take it upon my shoulder, and bind it as a crown to me.
37 I would declare unto him the number of my steps; as a prince would
I go near unto him. 38 If my land cry against me, or that the furrows
likewise thereof complain; 39 If I have eaten the fruits thereof
without money, or have caused the owners thereof to lose their life:
40 Let thistles grow instead of wheat, and cockle instead of barley.
The words of Job are ended.
We have here Job's protestation against three more sins, together with
his general appeal to God's bar and his petition for a hearing there,
which, it is likely, was intended to conclude his discourse (and
therefore we will consider it last), but that another particular sin
occurred, from which he thought it requisite to acquit himself. He
clears himself from the charge,
I. Of dissimulation and hypocrisy. The general crime of which his
friends accused him was that, under the cloak of a profession of
religion, he had kept up secret haunts of sin, and that really he was
as bad as other people, but had the art of concealing it. Zophar
insinuated (ch. xx. 12) that he hid his iniquity under his tongue.
"No," says Job, "I never did (v. 33), I never covered my transgression
as Adam, never palliated a sin with frivolous excuses, nor made
fig-leaves the shelter of my shame, nor ever hid my iniquity in my
bosom, as a fondling, a darling, that I could by no means part with, or
as stolen goods which I dreaded the discovery of." It is natural to us
to cover our sins; we have it from our first parents. We are loth to
confess our faults, willing to extenuate them and make the best of
ourselves, to devolve the blame upon others, as Adam on his wife, not
without a tacit reflection upon God himself. But he that thus covers
his sins shall not prosper, Prov. xxviii. 13. Job, in this
protestation, intimates two things, which were certain evidences of his
integrity:--1. That he was not guilty of any great transgression or
iniquity, inconsistent with sincerity, which he had now industriously
concealed. In this protestation he had dealt fairly, and, while he
denies some sins, was not conscious to himself that he allowed himself
in any. 2. That what transgression and iniquity he had been guilty of
(Who is there that lives and sins not?) he had always been ready to own
it, and, as soon as ever he perceived he had said or done amiss, he was
ready to unsay it and undo it, as far as he could, by repentance,
confessing it both to God and man, and forsaking it: this is doing
honestly.
II. From the charge of cowardice and base fear. His courage in that
which is good he produces as an evidence of his sincerity in it (v.
34): Did I fear a great multitude, that I kept silence? No, all that
knew Job knew him to be a man of undaunted resolution in a good cause,
that boldly appeared, spoke, and acted, in defence of religion and
justice, and did not fear the face of man nor was ever threatened or
brow-beaten out of his duty, but set his face as a flint. Observe, 1.
What great conscience Job had made of his duty as a magistrate, or a
man of reputation, in the place where he lived. He did not, he durst
not, keep silence when he had a call to speak in an honest cause, or
keep within doors when he had a call to go abroad to do good. The case
may be such that it may be our sin to be silent and retired, as when we
are called to reprove sin and bear our testimony against it, to
vindicate the truths and ways of God, to do justice to those who are
injured or oppressed, or in any way to serve the public or to do honour
to our religion. 2. What little account Job made of the discouragements
he met with in the way of his duty. He valued not the clamours of the
mob, feared not a great multitude, nor did he value the menaces of the
mighty: The contempt of families never terrified him. He was not
deterred by the number or quality, the scorns or insults, or the
injurious from doing justice to the injured; no, he scorned to be
swayed and biassed by any such considerations, nor ever suffered a
righteous cause to be run down by a high hand. He feared the great God,
not the multitude, and his curse, not the contempt of families.
III. From the charge of oppression and violence, and doing wrong to his
poor neighbours. And here observe,
1. What his protestation is--that the estate he had he both got and
used honestly, so that his land could not cry out against him nor the
furrows thereof complain (v. 38), as they do against those who get the
possession of them by fraud and extortion, Hab. ii. 9-11. The whole
creation is said to groan under the sin of man; but that which is
unjustly gained and held cries out against a man, and accuses him,
condemns him, and demands justice against him for the injury. Rather
than his oppression shall go unpunished the very ground and the furrows
of it shall witness against him, and be his prosecutors. Two things he
could say safely concerning his estate:--(1.) That he never ate the
fruits of it without money, v. 39. What he purchased he paid for, as
Abraham for the land he bought (Gen. xxiii. 16), and David, 2 Sam.
xxiv. 24. The labourers that he employed had their wages duly paid
them, and, if he made use of the fruits of those lands that he let out,
he paid his tenants for them, or allowed it in their rent. (2.) That he
never caused the owners thereof to lose their life, never got an
estate, as Ahab got Naboth's vineyard, by killing the heir and seizing
the inheritance, never starved those that held lands of him nor killed
them with hard bargains and hard usage. No tenant, no workman, no
servant, he had, could complain of him.
2. How he confirms his protestation. He does it, as often before, with
a suitable imprecation (v. 40): "If I have got my estate unjustly, let
thistles grow instead of wheat, the worst of weeds instead of the best
of grains." When men get estates unjustly they are justly deprived of
the comfort of them, and disappointed in their expectations from them.
They sow their land, but they sow not that body that shall be. God will
give it a body. It was sown wheat, but shall come up thistles. What men
do not come honestly by will never do them any good. Job, towards the
close of his protestation, appeals to the judgment-seat of God
concerning the truth of it (v. 35-37): O that he would hear me, even
that the Almighty would answer me! This was what he desired and often
complained that he could not obtain; and, now that he had drawn up his
own defence so particularly, he leaves it upon record, in expectation
of a hearing, files it, as it were, till his cause be called.
(1.) A trial is moved for, and the motion earnestly pressed: "O that
one, any one, would hear me; my cause is so good, and my evidence so
clear, that I am willing to refer it to any indifferent person
whatsoever; but my desire is that the Almighty himself would determine
it." An upright heart does not dread a scrutiny. He that means honestly
wishes he had a window in his breast, that all men might see the
intents of his heart. But an upright heart does particularly desire to
be determined in every thing by the judgment of God, which we are sure
is according to the truth. It was holy David's prayer, Search me, O
God! and know my heart; and it was blessed Paul's comfort, He that
judgeth me is the Lord.
(2.) The prosecutor is called, the plaintiff summoned, and ordered to
bring in his information, to say what he has to say against the
prisoner, for he stands upon his deliverance: "O that my adversary had
written a book--that my friends, who charge me with hypocrisy, would
draw up their charge in writing, that it might be reduced to a
certainty, and that we might the better join issue upon it." Job would
be very glad to see the libel, to have a copy of his indictment. He
would not hide it under his arm, but take it upon his shoulder, to be
seen and read of all men, nay, he would bind it as a crown to him,
would be pleased with it, and look upon it as his ornament; for, [1.]
If it discovered to him any sin he had been guilty of, which he did not
yet see, he should be glad to know it, that he might repent of it and
get it pardoned. A good man is willing to know the worst of himself and
will be thankful to those that will faithfully tell him of his faults.
[2.] If it charged him with what was false, he doubted not but to
disprove the allegations, that his innocency would be cleared up as the
light, and he should come off with so much the more honour. But, [3.]
He believed that, when his adversaries came to consider the matter so
closely as they must do if they put the charge in writing, the
accusations would be trivial and minute, and every one that saw them
would say, "If this was all they had to say against him, it was a shame
they gave him so much trouble."
(3.) The defendant is ready to make his appearance and to give his
accusers all the fair play they can desire. He will declare unto them
the number of his steps, v. 37. He will let them into the history of
his own life, will show them all the stages and scenes of it. He will
give them a narrative of his conversation, what would make against him
as well as what would make for him, and let them make what use they
pleased of it; and so confident he is of his integrity that as a prince
to be crowned, rather than a prisoner to be tried, he would go near to
him, both to his accuser to hear his charge and to his judge to hear
his doom. Thus the testimony of his conscience was his rejoicing.
Hic murus aheneus esto, nil conscire sibi--
Be this thy brazen bulwark of defence,
Still to preserve thy conscience innocence.
Those that have kept their hands without spot from the world, as Job
did, may lift up their faces without spot unto God, and may comfort
themselves with the prospect of his judgment when they lie under the
unjust censures of men. If our hearts condemn us not, then have we
confidence towards God.
Thus the words of Job are ended; that is, he has now said all he would
say in answer to his friends: he afterwards said something in a way of
self-reproach and condemnation (ch. xl. 4, 5, xlii. 2, &c.), but here
ends what he had to say in a way of self-defence and vindication. If
this suffice not he will say no more; he knows when he has said enough
and will submit to the judgment of the bench. Some think the manner of
expression intimates that he concluded with an air of assurance and
triumph. He now keeps the field and doubts not but to win the field.
Who shall lay any thing to the charge of God's elect? It is God that
justifies.
__________________________________________________________________
J O B
CHAP. XXXII.
The stage is clear, for Job and his three friends have sat down, and
neither he nor they have any thing more to say; it is therefore very
seasonable for a moderator to interpose, and Elihu is the man. In this
chapter we have, I. Some account of him, his parentage, his presence at
this dispute, and his sentiments concerning it, ver. 1-5. II. The
apology he made for his bold undertaking to speak to a question which
had been so largely and learnedly argued by his seniors. He pleads, 1.
That, though he had not the experience of an old man, yet he had the
understanding of a man, ver. 6-10. 2. That he had patiently heard all
they had to say, ver. 11-13. 3. That he had something new to offer,
ver. 14-17. 4. That his mind was full of this matter, and it would be a
refreshment to him to give it vent, ver. 18-20. 5. That he was resolved
to speak impartially, ver. 21, 22. And he did speak so well to this
matter that Job made no reply to him, and God gave him no rebuke when
he checked both Job himself and his other three friends.
The Address of Elihu. (b. c. 1520.)
1 So these three men ceased to answer Job, because he was righteous in
his own eyes. 2 Then was kindled the wrath of Elihu the son of
Barachel the Buzite, of the kindred of Ram: against Job was his wrath
kindled, because he justified himself rather than God. 3 Also against
his three friends was his wrath kindled, because they had found no
answer, and yet had condemned Job. 4 Now Elihu had waited till Job
had spoken, because they were elder than he. 5 When Elihu saw that
there was no answer in the mouth of these three men, then his wrath was
kindled.
Usually young men are the disputants and old men the moderators; but
here, when old men were the disputants, as a rebuke to them for their
unbecoming heat, a young man is raised up to be the moderator. Divers
of Job's friends were present, that came to visit him and to receive
instruction. Now here we have,
I. The reason why his three friends were now silent. They ceased to
answer him, and let him have his saying, because he was righteous in
his own eyes. This was the reason they gave why they said no more,
because it was to no purpose to argue with a man that was so
opinionative, v. 1. Those that are self-conceited are indeed hard to be
wrought upon; there is more hope of a fool (a fool of God's making)
than of those who are fools of their own making, Prov. xxvi. 12. But
they did not judge fairly concerning Job: he was really righteous
before God, and not righteous in his own eyes only; so that it was only
to save their own credit that they made this the reason of their
silence, as peevish disputants commonly do when they find themselves
run a-ground and are not willing to own themselves unable to make their
part good.
II. The reasons why Elihu, the fourth, now spoke. His name Elihu
signifies My God is he. They had all tried in vain to convince Job, but
my God is he that can and will do it, and did it at last: he only can
open the understanding. He is said to be a Buzite, from Buz, Nahor's
second son (Gen. xxii. 21), and of the kindred of Ram, that is, Aram
(so some), whence the Syrians or Aramites descended and were
denominated, Gen. xxii. 21. Of the kindred of Abram; so the
Chaldee-paraphrase, supposing him to be first called Ram--high, then
Abram--a high father, and lastly Abraham--the high father of a
multitude. Elihu was not so well known as the rest, and therefore is
more particularly described thus.
1. Elihu spoke because he was angry and thought he had good cause to be
so. When he had made his observations upon the dispute he did not go
away and calumniate the disputants, striking them secretly with a
malicious censorious tongue, but what he had to say he would say before
their faces, that they might vindicate themselves if they could. (1.)
He was angry at Job, because he thought he did not speak so reverently
of God as he ought to have done; and that was too true (v. 2): He
justified himself more than God, that is, took more care and pains to
clear himself from the imputation of unrighteousness in being thus
afflicted than to clear God from the imputation of unrighteousness in
afflicting him, as if he were more concerned for his own honour than
for God's; whereas he should, in the first place, have justified God
and cleared his glory, and then he might well enough have left his own
reputation to shift for itself. Note, A gracious heart is jealous for
the honour of God, and cannot but be angry when that is neglected or
postponed, or when any injury is done it. Nor is it any breach of the
law of meekness to be angry at our friends when they are offensive to
God. Get thee behind me, Satan, says Christ to Simon. Elihu owned Job
to be a good man, and yet would not say as he said when he thought he
said amiss: it is too great a compliment to our friends not to tell
them of their faults. (2.) He was angry at his friends because he
thought they had not conducted themselves so charitably towards Job as
they ought to have done (v. 3): They had found no answer, and yet had
condemned Job. They had adjudged him to be a hypocrite, a wicked man,
and would not recede from that sentence concerning him; and yet they
could not prove him so, nor disprove the evidences he produced of his
integrity. They could not make good the premises, and yet held fast the
conclusion. They had no reply to make to his arguments, and yet they
would not yield, but, right or wrong, would run him down; and this was
not fair. Seldom is a quarrel begun, and more seldom is a quarrel
carried on to the length that this was, in which there is not a fault
on both sides. Elihu, as became a moderator, took part with neither,
but was equally displeased with the mistakes and mismanagement of both.
Those that in good earnest seek for truth must thus be impartial in
their judgments concerning the contenders, and not reject what is true
and good on either side for the sake of what is amiss, nor approve or
defend what is amiss for the sake of what is true and good, but must
learn to separate between the precious and the vile.
2. Elihu spoke because he thought that it was time to speak, and that
now, at length, it had come to his turn, v. 4, 5. (1.) He had waited on
Job's speeches, had patiently heard him out, until the words of Job
were ended. (2.) He had waited on his friends' silence, so that, as he
would not interrupt him, so he would not prevent them, not because they
were wiser than he, but because they were older than he, and therefore
it was expected by the company that they should speak first; and Elihu
was very modest, and would by no means offer to abridge them of their
privilege. Some certain rules of precedency must be observed, for the
keeping of order. Though inward real honour will attend true wisdom and
worth, yet, since every man will think himself or his friend the wisest
and worthiest, this can afford no certain rule for the outward
ceremonial honour, which therefore must attend seniority either of age
or office; and this respect the seniors may the better require because
they paid it when they were juniors, and the juniors may the better pay
because they shall have it when they come to be seniors.
6 And Elihu the son of Barachel the Buzite answered and said, I am
young, and ye are very old; wherefore I was afraid, and durst not show
you mine opinion. 7 I said, Days should speak, and multitude of years
should teach wisdom. 8 But there is a spirit in man: and the
inspiration of the Almighty giveth them understanding. 9 Great men
are not always wise: neither do the aged understand judgment. 10
Therefore I said, Hearken to me; I also will show mine opinion. 11
Behold, I waited for your words; I gave ear to your reasons, whilst ye
searched out what to say. 12 Yea, I attended unto you, and, behold,
there was none of you that convinced Job, or that answered his words:
13 Lest ye should say, We have found out wisdom: God thrusteth him
down, not man. 14 Now he hath not directed his words against me:
neither will I answer him with your speeches.
Elihu here appears to have been,
I. A man of great modesty and humility. Though a young man, and a man
of abilities, yet not pert, and confident, and assuming: his face
shone, and, like Moses, he did not know it, which made it shine so much
the brighter. Let it be observed by all, especially by young people, as
worthy their imitation, 1. What a diffidence he had of himself and of
his own judgment (v. 6): "I am young, and therefore I was afraid, and
durst not show you my opinion, for fear I should either prove mistaken
or do that which was unbecoming me." He was so observant of all that
passed, and applied his mind so closely to what he heard, that he had
formed in himself a judgment of it. He neither neglected it as foreign,
nor declined it as intricate; but, how clear soever the matter was to
himself, he was afraid to deliver his mind upon it, because he differed
in his sentiments from those that were older than he. Note, It becomes
us to be suspicious of our own judgment in matters of doubtful
disputation, to be swift to hear the sentiments of others and slow to
speak our own, especially when we go contrary to the judgment of those
for whom, upon the score of their learning and piety, we justly have a
veneration. 2. What a deference he paid to his seniors, and what great
expectations he had from them, (v. 7): I said, Days should speak. Note,
Age and experience give a man great advantage in judging of things,
both as they furnish a man with so much the more matter for his
thoughts to work upon and as they ripen and improve the facilities he
is to work with, which is a good reason why old people should take
pains both to learn themselves and to teach others (else the advantages
of their age are a reproach to them), and why young people should
attend on their instructions. It is a good lodging with an old
disciple, Acts xxi. 16; Tit. ii. 4. Elihu's modesty appeared in the
patient attention he gave to what his seniors said, v. 11, 12. He
waited for their words as one that expected much from them, agreeably
to the opinion he had of these grave men. He gave ear to their reasons,
that he might take their meaning, and fully understand what was the
drift of their discourse and what the force of their arguments. He
attended to them with diligence and care, and this, (1.) Though they
were slow, and took up a great deal of time in searching out what to
say. Though they had often to seek for matter and words, paused and
hesitated, and were unready at their work, yet he overlooked that, and
gave ear to their reasons, which, if really convincing, he would not
think the less so for the disadvantages of the delivery of them. (2.)
Though they trifled and made nothing of it, though none of them
answered Job's words nor said what was proper to convince him, yet he
attended to them, in hopes they would bring it to some head at last. We
must often be willing to hear what we do not like, else we cannot prove
all things. His patient attendance on their discourses he pleads, [1.]
As that which entitled him to a liberty of speech in his turn and
empowered him to require their attention. Hanc veniam petimusque
damusque vicissim--This liberty we mutually allow and ask. Those that
have heard may speak, and those that have learned may teach. [2.] As
that which enabled him to pass a judgment upon what they had said. He
had observed what they aimed at, and therefore knew what to say to it.
Let us be thoroughly apprized of the sentiments of our brethren before
we censure them; for he that answers a matter before he hears it, or
when he has heard it only by halves, it is folly and shame to him, and
bespeaks him both impertinent and imperious.
II. A man of great sense and courage, and one that knew as well when
and how to speak as when and how to keep silence. Though he had so much
respect to his friends as not to interrupt them with his speaking, yet
he had so much regard to truth and justice (his better friends) as not
to betray them by his silence. He boldly pleads,
1. That man is a rational creature, and therefore that every man has
for himself a judgment of discretion and ought to be allowed a liberty
of speech in his turn. He means the same that Job did (ch. xii. 3, But
I have understanding as well as you) when he says (v. 8), But there is
a spirit in man; only he expresses it a little more modestly, that one
man has understanding as well as another, and no man can pretend to
have the monopoly of reason or to engross all the trade of it. Had he
meant I have revelation as well as you (as some understand it), he must
have proved it; but, if he meant only I have reason as well as you,
they cannot deny it, for it is every man's honour, and it is no
presumption to claim it, nor could they gainsay his inference from it
(v. 10): Therefore hearken to me. Learn here, (1.) That the soul is a
spirit, neither material itself nor dependent upon matter, but capable
of conversing with things spiritual, which are not the objects of
sense. (2.) It is an understanding spirit. It is able to discover and
receive truth, to discourse and reason upon it, and to direct and rule
accordingly. (3.) This understanding spirit is in every man; it is the
light that lighteth every man, John i. 9. (4.) It is the inspiration of
the Almighty that gives us this understanding spirit; for he is the
Father of spirits and fountain of understanding. See Gen. ii. 7; Eccl.
xii. 7; Zech. xii. 1.
2. That those who are advanced above others in grandeur and gravity do
not always proportionably go beyond them in knowledge and wisdom (v.
9): Great men are not always wise; it is a pity but they were, for then
they would never do hurt with their greatness and would do so much the
more good with their wisdom. Men should be preferred for their wisdom,
and those that are in honour and power have most need of wisdom and
have the greatest opportunity of improving in it; and yet it does not
follow that great men are always wise, and therefore it is folly to
subscribe to the dictates of any with an implicit faith. The aged do
not always understand judgment; even they may be mistaken, and
therefore must not expect to bring every thought into obedience to
them: nay, therefore they must not take it as an affront to be
contradicted, but rather take it as a kindness to be instructed, by
their juniors: Therefore I said, hearken to me, v. 10. We must be
willing to hear reason from those that are every way inferior to us,
and to yield to it. He that has a good eye can see further upon level
ground than he that is purblind can from the top of the highest
mountain. Better is a poor and wise child then an old and foolish king,
Eccl. iv. 13.
3. That it was requisite for something to be said, for the setting of
this controversy in a true light, which, by all that had hitherto been
said, was but rendered more intricate and perplexed (v. 13): "I must
speak, lest you should say, We have found out wisdom, lest you should
think your argument against Job conclusive and irrefragable, and that
Job cannot be convinced and humbled by any other argument than this of
yours, That God casteth him down and not man, that it appears by his
extraordinary afflictions that God is his enemy, and therefore he is
certainly a wicked man. I must show you that this is a false hypothesis
and that Job may be convinced without maintaining it." Or, "Lest you
should think you have found out the wisest way, to reason no more with
him, but leave it to God to thrust him down." It is time to speak when
we hear errors advanced and disputed for, especially under pretence of
supporting the cause of God with them. It is time to speak when God's
judgments are vouched for the patronizing of men's pride and passion
and their unjust uncharitable censures of their brethren; then we must
speak on God's behalf.
4. That he had something new to offer, and would endeavour to manage
the dispute in a better manner than it had hitherto been managed, v.
14. He thinks he may expect a favourable hearing; for, (1.) He will not
reply to Job's protestations of his integrity, but allows the truth of
them, and therefore does not interpose as his enemy: "He hath not
directed his words against me. I have nothing to say against the main
scope of his discourse, nor do I differ from his principles. I have
only a gentle reproof to give him for his passionate expressions." (2.)
He will not repeat their arguments, nor go upon their principles:
"Neither will I answer him with your speeches--not with the same
matter, for should I only say what has been said I might justly be
silenced as impertinent,--nor in the same manner; I will not be guilty
of that peevishness towards him myself which I dislike in you." The
controversy that has already been fully handled a wise man will let
alone, unless he can amend and improve what has been done; why should
he actum agere--do that which has been done already?
15 They were amazed, they answered no more: they left off speaking.
16 When I had waited, (for they spake not, but stood still, and
answered no more;) 17 I said, I will answer also my part, I also will
show mine opinion. 18 For I am full of matter, the spirit within me
constraineth me. 19 Behold, my belly is as wine which hath no vent;
it is ready to burst like new bottles. 20 I will speak, that I may be
refreshed: I will open my lips and answer. 21 Let me not, I pray you,
accept any man's person, neither let me give flattering titles unto
man. 22 For I know not to give flattering titles; in so doing my
maker would soon take me away.
Three things here apologize for Elihu's interposing as he does in this
controversy which had already been canvassed by such acute and learned
disputants:--
1. That the stage was clear, and he did not break in upon any of the
managers on either side: They were amazed (v. 15); they stood still,
and answered no more, v. 16. They not only left off speaking
themselves, but they stood still, to hear if any of the company would
speak their minds, so that (as we say) he had room and fair play given
him. They seemed not fully satisfied themselves with what they had
said, else they would have adjourned the court, and not have stood
still, expecting what might further be offered. And therefore I said
(v. 17), "I will answer also my part. I cannot pretend to give a
definitive sentence; no, the judgment is the Lord's, and by him it must
be determined who is in the right and who is in the wrong; but, since
you have each of you shown your opinion, I also will show mine, and let
it take its fate with the rest." When what is offered, even by the
meanest, is offered thus modestly, it is a pity but it should be fairly
heard and considered. I see no inconvenience in supposing that Elihu
here discovers himself to be the penman of this book, and that he here
writes as an historian, relating the matter of fact, that, after he had
bespoken their attention in the foregoing verses, they were amazed,
they left off whispering among themselves, did not gainsay the liberty
of speech he desired, but stood still to hear what he would say, being
much surprised at the admirable mixture of boldness and modesty that
appeared in his preface.
2. That he was uneasy, and even in pain, to be delivered of his
thoughts upon this matter. They must give him leave to speak, for he
cannot forbear; while he is musing the fire burns (Ps. xxxix. 3), shut
up in his bones, as the prophet speaks, Jer. xx. 9. Never did nurse,
when her breasts were gorged, so long to have them drawn as Elihu did
to deliver his mind concerning Job's case, v. 18-20. If any of the
disputants had hit that which he thought was the right joint, he would
contentedly have been silent; but, when he thought they all missed it,
he was eager to be trying his hand at it. He pleads, (1.) That he had a
great deal to say: "I am full of matter, having carefully attended to
all that has hitherto been said, and made my own reflections upon it."
When aged men are drawn dry, and have spent their stock, in discoursing
of the divine Providence, God can raise up others, even young men, and
fill them with matter for the edifying of his church; for it is a
subject that can never be exhausted, though those that speak upon it
may. (2.) That he was under a necessity of saying it: "The spirit
within me not only instructs me what to say, but puts me on to say it;
so that if I have not vent (such a ferment are my thoughts in) I shall
burst like bottles of new wine when it is working," v. 19. See what a
great grief it is to a good minister to be silenced and thrust into a
corner; he is full of matter, full of Christ, full of heaven, and would
speak of these things for the good of others, but he may not. (3.) That
it would be an ease and satisfaction to himself to deliver his mind (v.
20): I will speak, that I may be refreshed, not only that I may be
eased of the pain of stifling my thoughts, but that I may have the
pleasure of endeavouring, according to my place and capacity, to do
good. It is a great refreshment to a good man to have liberty to speak
for the glory of God and the edification of others.
3. That he was resolved to speak, with all possible freedom and
sincerity, what he thought was true, not what he thought would please
(v. 21, 22): "Let me not accept any man's person, as partial judges do,
that aim to enrich themselves, not to do justice. I am resolved to
flatter no man." He would not speak otherwise than he thought, either,
(1.) In compassion to Job, because he was poor and in affliction, would
not make his case better than he really took it to be, for fear of
increasing his grief; "but, let him bear it as he can, he shall be told
the truth." Those that are in affliction must not be flattered, but
dealt faithfully with. When trouble is upon any it is foolish pity to
suffer sin upon them too (Lev. xix. 17), for that is the worst addition
that can be to their trouble. Thou shalt not countenance, any more than
discountenance, a poor man in his cause (Exod. xxiii. 3), nor regard a
sad look any more than a big look, so as, for the sake of it, to
pervert justice, for that is accepting persons. Or, (2.) In compliment
to Job's friends, because they were in prosperity and reputation. Let
them not expect that he should say as they said, any further than he
was convinced that they say right, nor applaud their dictates for the
sake of their dignities. No, though Elihu is a young man, and upon his
preferment, he will not dissemble truth to court the favour of great
men. It is a good resolution he has taken up--"I know not to give
flattering titles to men; I never used myself to flattering language;"
and it is a good reason he gives for that resolution--in so doing my
Maker would soon take me away. It is good to keep ourselves in awe with
a holy fear of God's judgments. He that made us will take us away in
his wrath we do not conduct ourselves as we should. He hates all
dissimulation and flattery, and will soon put lying lips to silence and
cut off flattering lips, Ps. xii. 3. The more closely we eye the
majesty of God as our Maker, and the more we dread his wrath and
justice, the less danger shall we be in of a sinful fearing or
flattering of men.
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J O B
CHAP. XXXIII.
Pompous prefaces, like the teeming mountain, often introduce poor
performances; but Elihu's discourse here does not disappoint the
expectations which his preface had raised. It is substantial, and
lively, and very much to the purpose. He had, in the foregoing chapter,
said what he had to say to Job's three friends; and now he comes up
close to Job himself and directs his speech to him. I. He bespeaks
Job's favourable acceptance of what he should say, and desires he would
take him for that person whom he had so often wished for, that would
plead with him, and receive his plea on God's behalf, ver. 1-7. II. He
does, in God's name, bring an action against him, for words which he
had spoken, in the heat of disputation, reflecting upon God as dealing
hardly with him, ver. 8-11. III. He endeavours to convince him of his
fault and folly herein, by showing him, 1. God's sovereign dominion
over man, ver. 12, 13. 2. The care God takes of man, and the various
ways and means he uses to do his soul good, which we have reason to
think he designs when he lays bodily afflictions upon him, ver. 14.
(1.) Job had sometimes complained of unquiet dreams, ch. vii. 14.
"Why," says Elihu, "God sometimes speaks conviction and instruction to
men by such dreams," ver. 15-18. (2.) Job had especially complained of
his sicknesses and pains; and, as to these, he shows largely that they
were so far from being tokens of God's wrath, as Job took them, or
evidences of Job's hypocrisy, as his friends took them, that they were
really wise and gracious methods, which divine grace took for the
increase of his acquaintance with God, to work patience, experience,
and hope, ver. 19-30. And, lastly, he concludes with a request to Job,
either to answer him or give him leave to go on, ver. 31-33.
The Address of Elihu. (b. c. 1520.)
1 Wherefore, Job, I pray thee, hear my speeches, and hearken to all my
words. 2 Behold, now I have opened my mouth, my tongue hath spoken in
my mouth. 3 My words shall be of the uprightness of my heart: and my
lips shall utter knowledge clearly. 4 The Spirit of God hath made me,
and the breath of the Almighty hath given me life. 5 If thou canst
answer me, set thy words in order before me, stand up. 6 Behold, I am
according to thy wish in God's stead: I also am formed out of the clay.
7 Behold, my terror shall not make thee afraid, neither shall my hand
be heavy upon thee.
Several arguments Elihu here uses to persuade Job not only to give him
a patient hearing, but to believe that he designed him a good office,
and to take it kindly, and be willing to receive the instructions he
was now about to give him. Let Job consider, 1. That Elihu does not
join with his three friends against him. He has, in the foregoing
chapter, declared his dislike of their proceedings, disclaimed their
hypothesis, and quite set aside the method they took of healing Job.
"Wherefore, Job, I pray thee, hear my speech, v. 1. They were all in
the same song, all spoke in the same strain; but I am trying a new say,
therefore hearken to all my words, and not to some of them only;" for
we cannot judge of a discourse unless we take it entire and hearken to
it all. 2. That he intended to make a solemn business of it, not to put
in a word by the by, or give a short repartee, to show his wit: after
long silence he opened his mouth (v. 2), with deliberation and design.
Upon mature consideration he had already begun to speak, and was
prepared to go on if Job would encourage him by his attention. 3. That
he was resolved to speak as he thought and not otherwise (v. 3): "My
words shall be of the uprightness of my heart, the genuine product of
my convictions and sentiments." There was reason to suspect that Job's
three friends did not think, in their consciences, that Job was so bad
a man as they had in their discourses, merely for the support of their
hypothesis, represented him to be; and that was not fair. It is a base
thing to condemn those with our tongues, to serve a turn, whom at the
same time we cannot but in our consciences think well of. Elihu is an
honest man, and scorns to do so. 4. That what he said should be easy,
and not dark and hard to be understood: My lips shall utterly knowledge
clearly. Job shall readily comprehend his meaning, and perceive what he
aims at. Those that speak of the things of God should carefully avoid
all obscurity and perplexedness both of notion and expression, and
speak as plainly and clearly as they can; for by that it will appear
that they do themselves understand what they speak of, that they mean
honestly, and design the edification of those they speak to. 5. That he
would, in his discourse, make the best use he could of the reason and
understanding God had given him, that life, that rational soul which he
received from the Spirit of God and the breath of the Almighty, v. 4.
He owns himself unfit to enter into the lists with his seniors, yet he
desires they will not despise his youth, for that he is God's
workmanship as well as they, made by the same hand, endued with the
same noble powers and faculties, and designed for the same great end;
and therefore why may not the God that made him make use of his as an
instrument of good to Job? With this consideration also we should
quicken ourselves (and perhaps Elihu made that use of it) to do good in
our places according to our capacity. God has made us, and given us
life, and therefore we should study to use our life to some good
purpose, to spend it in glorifying God and serving our generation
according to his will, that we may answer the end of our creation and
it may not be said that we were made in vain. 6. That he would be very
willing to hear what Job could object against what he had to say (v.
5): "If thou canst, answer me. If thou hast so much strength and spirit
left thee, and art not quite spent with the distemper and the dispute,
set thy words in order, and they shall have their due consideration."
Those that can speak reason will hear reason. 7. That he had often
wished for one that would appear for God, with whom he might freely
expostulate, and to whom, as arbitrator, he might refer the matter, and
such a one Elihu would be (v. 6): I am, according to thy wish, in God's
stead. How pathetically had Job wished (ch. xvi. 21), O that one might
plead for a man with God! and (ch. xxii. 3), O that I knew where I
might find him! Only he would make it his bargain that his dread should
not make him afraid, ch. xiii. 21. "Now," says Elihu, "look upon me,
for this once, as in God's stead. I will undertake to plead his cause
with thee and to show thee wherein thou hast affronted him and what he
has against thee; and what appeals or complaints thou hast to make to
God make them to me." 8. That he was not an unequal match for him: "I
also am formed out of the clay. I also, as well as the first man (Gen.
ii. 7), I also as well as thou." Job had urged this with God as a
reason why he should not bear hard upon him (ch. x. 9), Remember that
thou hast made me as the clay. "I," says Elihu, "am formed out of the
clay as well as thou," formed of the same clay, so some read it. It is
good for us all to consider that we are formed out of the clay; and
well for us it is that those who are to us in God's stead are so, that
he speaks to us by men like ourselves, according to Israel's wish upon
a full trial, Deut. v. 24. God has wisely deposited the treasure in
earthen vessels like ourselves, 2 Cor. iv. 7. 9. That he would have no
reason to be frightened at the assault he made upon him (v. 7): "My
terror shall not make thee afraid," (1.) "As thy friends have done with
their arguings. I will not reproach thee as they have done, nor draw up
such a heavy charge against thee, Nor," (2.) "As God would do if he
should appear to reason with thee. I stand upon the same level with
thee, and am made of the same mould, and therefore cannot impose that
terror upon thee which thou mayest justly dread from the appearance of
the divine Majesty." If we would rightly convince men, it must be by
reason, not by terror, by fair arguing, not by a heavy hand.
8 Surely thou hast spoken in mine hearing, and I have heard the voice
of thy words, saying, 9 I am clean without transgression, I am
innocent; neither is there iniquity in me. 10 Behold, he findeth
occasions against me, he counteth me for his enemy, 11 He putteth my
feet in the stocks, he marketh all my paths. 12 Behold, in this thou
art not just: I will answer thee, that God is greater than man. 13
Why dost thou strive against him? for he giveth not account of any of
his matters.
In these verses,
I. Elihu particularly charges Job with some indecent expressions that
had dropped from him, reflecting upon the justice and goodness of God
in his dealings with him. He does not ground the charge upon report,
but was himself an ear-witness of what he here reproves him for (v. 8):
"Thou hast spoken it in my hearing, and in the hearing of all this
company." He had it not at second hand; if so, he would have hoped it
was not so bad as it was represented. He did not hear it from Job in
private conversation, for then he would not have been so ill-bred as to
repeat it thus publicly; but Job had said it openly, and therefore it
was fit he should be openly reproved for it. Those that sin before all
rebuke before all. When we hear any thing said that tends to God's
dishonour we ought publicly to bear our testimony against it. What is
said amiss in our hearing we are concerned to reprove; for you are my
witnesses, saith the Lord, to confront the accuser. 1. Job had
represented himself as innocent (v. 9): Thou hast said, I am clean
without transgression. Job had not said this totidem verbis--in so many
words; nay, he had owned himself to have sinned and to be impure before
God; but he had indeed said, Thou knowest that I am not wicked, my
righteousness I hold fast, and the like, on which Elihu might ground
this charge. It was true that Job was a perfect and an upright man and
not such a one as his friends had represented him; but he ought not to
have insisted so much upon it, as if God had therefore done him wrong
in afflicting him. Yet, it should seem, Elihu did not deal fairly in
charging Job with saying that he was clean and innocent from all
transgression, when he only pleaded that he was upright and innocent
from the great transgression. But those that speak passionately and
unwarily must thank themselves if they be misunderstood; they should
have taken more care. 2. He had represented God as severe in marking
what he did amiss and taking all advantages against him (v. 10, 11), as
if he sought opportunity to pick quarrels with him. He findeth
occasions against me, which supposes seeking them. To this purport Job
had spoken, ch. xiv. 16, 17, Dost thou not watch over my sin? He
counteth me for his enemy; so he had expressly said, ch. xiii. 24; xix.
11. "He putteth my feet in the stocks, that, as I cannot contend with
him, so I may not be able to flee from him;" this he had said, ch.
xiii. 27. He marketh all my paths; so he had said, ch. xiii. 27.
II. He endeavours to convince him that he had spoken amiss in speaking
thus, and that he ought to humble himself before God for it, and by
repentance to unsay it (v. 12): Behold, in this thou art not just. Here
thou art not in the right, so some read it. See; the difference between
the charge which Elihu exhibited against Job and that which was
preferred against him by his other friends; they would not own that he
was just at all, but Elihu only says, "In this, in saying this, thou
art not just." 1. "Thou dost not deal justly with God." To be just is
to render to all their due; now we do not render to God his due, nor
are we just to him, if we do not acknowledge his equity and kindness in
all his dispensations of his providence towards us, that he is
righteous in all his ways, and that, however it be, yet he is good. 2.
"Thou dost not speak the language of a righteous man. I do not deny but
thou art such a one, but in this thou dost not make it to appear." Many
that are just yet, in some particular instances, do not speak and act
like themselves; and as, on the one hand, we must not fail to tell even
a good man wherein he mistakes and does amiss, nor flatter him in his
errors and passions, for in that we are not kind, so on the other hand
we must not draw men's characters, nor pass a judgment on them, from
one instance, or some few misplaced words, for in that we are not just.
In many things we all offend, and therefore must be candid in our
censures. Two things Elihu proposes to Job's consideration, to convince
him that he had said amiss:--(1.) That God is infinitely above us, and
therefore it is madness to contend with him; for if he plead against us
with his great power we cannot stand before him. I will answer thee,
says Elihu, in one word, which carries its own evidence along with it,
That God is greater than man; no doubt he is, infinitely greater.
Between God and man there is no proportion. Job had himself said a
great deal, and admirably well, concerning the greatness of God, his
irresistible power and incontestable sovereignty, his terrible majesty
and unsearchable immensity. "Now," said Elihu, "do but consider what
thou thyself hast said concerning the greatness of God, and apply it to
thyself; if he is greater than man, he is greater than thou, and thou
wilt see reason enough to repent of these ill-natures, ill-favoured,
reflections upon him, and to blush at thy folly, and tremble to think
of thy own presumption." Note, There is enough in this one plain
unquestionable truth, That God is greater than man, if duly improved,
for ever to put to silence and to shame all our complaints of his
providence and our exceptions against his dealings with us. He is not
only more wise and powerful than we are, and therefore it is to no
purpose to contend with him who will be too hard for us, but more holy,
just, and good, for these are the transcendent glories and excellencies
of the divine nature; in these God is greater than man, and therefore
it is absurd and unreasonable to find fault with him, for he is
certainly in the right. (2.) That God is not accountable to us (v. 13):
Why dost thou strive against him? Those that complain of God strive
against him, implead him, impeach him, bring an action against him. And
why do they do so? For what cause? To what purpose? Note, It is an
unreasonable thing for us, weak, foolish, sinful, creatures, to strive
with a God of infinite wisdom, power, and goodness. Woe to the clay
that strives with the potter; for he gives no account of any of his
matters. He is under no obligation to show us a reason for what he
does, neither to tell us what he designs to do (in what method, at what
time, by what instruments) nor to tell us why he deals thus with us. He
is not bound either to justify his own proceedings or to satisfy our
demands and enquiries; his judgments will certainly justify themselves.
If we do not satisfy ourselves in them, it is our own fault. It is
therefore daring impiety for us to arraign God at our bar, or challenge
him to show cause for what he doeth, to say unto him, What doest thou?
or, Why doest thou so? He gives not account of all his matters (so some
read it); he reveals as much as it is fit for us to know, as follows
here (v. 14), but still there are secret things, which belong not to
us, which it is not for us to pry into.
14 For God speaketh once, yea twice, yet man perceiveth it not. 15 In
a dream, in a vision of the night, when deep sleep falleth upon men, in
slumberings upon the bed; 16 Then he openeth the ears of men, and
sealeth their instruction, 17 That he may withdraw man from his
purpose, and hide pride from man. 18 He keepeth back his soul from
the pit, and his life from perishing by the sword.
Job had complained that God kept him wholly in the dark concerning the
meaning of his dealings with him, and therefore concluded he dealt with
him as his enemy. "No," says Elihu, "he speaks to you, but you do not
perceive him; so that the fault is yours, not his; and he is designing
your real good even in those dispensations which you put this harsh
construction upon." Observe in general, 1. What a friend God is to our
welfare: He speaketh to us once, yea, twice, v. 14. It is a token of
his favour that, notwithstanding the distance and quarrel between us
and him, yet he is pleased to speak to us. It is an evidence of his
gracious design that he is pleased to speak to us of our own concerns,
to show us what is our duty and what our interest, what he requires of
us and what we may expect from him, to tell us of our faults and warn
us of our danger, to show us the way and to lead us in it. This he does
once, yea, twice, that is, again and again; when one warning is
neglected he gives another, not willing that any should perish. Precept
must be upon precept, and line upon line; it is so, that sinners may be
left inexcusable. 2. What enemies we are to our own welfare: Man
perceives it not, that is, he does not heed it or regard it, does not
discern or understand it, is not aware that it is the voice of God, nor
does he receive the things revealed, for they are foolishness to him;
he stops his ear, stands in his own light, rejects the counsel of God
against himself, and so is never the wiser, no not for the dictates of
wisdom itself. God speaks to us by conscience, by providences, and by
ministers, of all which Elihu here discourses at large, to show Job
that God was both telling him his mind and doing him a kindness, even
now that he seemed to keep him in the dark and so treat him as a
stranger, and to keep him in distress and so treat him as an enemy.
There was not then, that we know of, any divine revelation in writing,
and therefore that is not here mentioned among the ways by which God
speaks to men, though now it is the principal way.
In these verses he shows how God teaches and admonishes the children of
men by their own consciences. Observe,
I. The proper season and opportunity for these admonitions (v. 15): In
a dream, in slumberings upon the bed, when men are retired from the
world and the business and conversation of it. It is a good time for
them to retire into their own hearts, and commune with them, when they
are upon their beds, solitary and still, Ps. iv. 4. It is the time God
takes for dealing personally with men. 1. When he sent angels,
extraordinary messengers, on his errands, he commonly chose that time
for the delivery of their messages, when by deep sleep falling on men
the bodily senses were all locked up and the mind more free to receive
the immediate communications of divine light. Thus he made his mind
known to the prophets by visions and dreams (Num. xii. 6); thus he
warned Abimelech (Gen. xx. 3), Laban (Gen. xxxi. 24), Joseph (Matt. i.
20); thus he made known to Pharaoh and Nebuchadnezzar things that
should come to pass hereafter. 2. When he stirred up conscience, that
ordinary deputy of his, in the soul, to do its office, he took that
opportunity, either when deep sleep fell on men (for, though dreams
mostly come from fancy, some may come from conscience) or in
slumberings, when men are between sleeping and waking, reflecting at
night upon the business of the foregoing day or projecting in the
morning the business of the ensuing day; then is a proper time for
their hearts to reproach them for what they have done ill and to
admonish them what they should do. See Isa. xxx. 21.
II. The power and force with which those admonitions come, v. 16. When
God designs men's good by the convictions and dictates of their own
consciences, 1. He gives them admission, and makes them to be heeded:
Then he opens the ears of men, which were before shut against the voice
of this charmer, Ps. lviii. 5. He opens the heart, as he opened
Lydia's, and so opens the ears. He takes away that which stopped the
ear, so that the conviction finds or forces its way; nay, he works in
the soul a submission to the regimen of conscience and a compliance
with its rules, for that follows upon God's opening the ear, Isa. l. 5.
God has opened my ear, and I was not rebellious. 2. He gives them a
lodgment in the heart and makes them to abide: He sealeth their
instruction, that is, the instruction that is designed for them and is
suited to them; this he makes their souls to receive the deep and
lasting impression of, as the wax of the seal. When the heart is
delivered into divine instructions, as into a mould, then the work is
done.
III. The end and design of these admonitions that are sent. 1. To keep
men from sin, and particularly the sin of pride (v. 17). That he may
withdraw man from his purpose, that is, from his evil purposes, may
change the temper of his mind and the course of his life, his
disposition and inclination, or prevent some particular sin he is in
danger of falling into, that he may withdraw man from his work, may
make him leave off man's work, which is working for the world and the
flesh, and may set him to work the work of God. Many a man has been
stopped in the full career of a sinful pursuit by the seasonable checks
of his own conscience, saying, Do not this abominable thing which the
Lord hates. Particularly, God does, by this means, hide pride from man,
that is, hide those things from him which are the matter of his pride,
and take his mind off from dwelling upon them, by setting before him
what reason he has to be humble. That he may take away pride from man
(so some read it), that he may pluck up that root of bitterness which
is the cause of so much sin. All those whom God has mercy in store for
he will humble and hide pride from. Pride makes people eager and
resolute in the prosecution of their purposes; they will have their
way, therefore God withdraws them from their purposes, by mortifying
their pride. 2. To keep men from ruin, v. 18. While sinners are
pursuing their evil purposes, and indulging their pride, their souls
are hastening apace to the pit, to the sword, to destruction, both in
this world and that to come; but when God, by the admonitions of
conscience, withdraws them from sin, he thereby keeps back their souls
from the pit, from the bottomless pit, and saves them from perishing by
the sword of divine vengeance, so iniquity shall not be their ruin.
That which turns men from sin saves them from hell, saves a soul from
death, James v. 20. See what a mercy it is to be under the restraints
of an awakened conscience. Faithful are the wounds, and kind are the
bonds, of that friend, for by them the soul is kept from perishing
eternally.
19 He is chastened also with pain upon his bed, and the multitude of
his bones with strong pain: 20 So that his life abhorreth bread, and
his soul dainty meat. 21 His flesh is consumed away, that it cannot
be seen; and his bones that were not seen stick out. 22 Yea, his soul
draweth near unto the grave, and his life to the destroyers. 23 If
there be a messenger with him, an interpreter, one among a thousand, to
show unto man his uprightness: 24 Then he is gracious unto him, and
saith, Deliver him from going down to the pit: I have found a ransom.
25 His flesh shall be fresher than a child's: he shall return to the
days of his youth: 26 He shall pray unto God, and he will be
favourable unto him: and he shall see his face with joy: for he will
render unto man his righteousness. 27 He looketh upon men, and if any
say, I have sinned, and perverted that which was right, and it profited
me not; 28 He will deliver his soul from going into the pit, and his
life shall see the light.
God has spoken once to sinners by their own consciences, to keep them
from the paths of the destroyer, but they perceive it not; they are not
aware that the checks their own hearts give them in a sinful way are
from God, but they are imputed to melancholy or the preciseness of
their education; and therefore God speaks twice; he speaks a second
time, and tries another way to convince and reclaim sinners, and that
is by providences, afflictive and merciful (in which he speaks twice),
and by the seasonable instructions of good ministers setting in with
them. Job complained much of his diseases and judged by them that God
was angry with him; his friends did so too: but Elihu shows that they
were all mistaken, for God often afflicts the body in love, and with
gracious designs of good to the soul, as appears in the issue. This
part of Elihu's discourse will be of great use to us for the due
improvement of sickness, in and by which God speaks to men. Here is,
I. The patient described in his extremity. See what work sickness makes
(v. 19, &c.) when God sends it with commission. Do this, and doeth it.
1. The sick man is full of pain all over him (v. 19): He is chastened
with pain upon his bed, such pain as confines him to his bed, or so
extreme the pain is that he can get no ease, no, not on his bed, where
he would repose himself. Pain and sickness will turn a bed of down into
a bed of thorns, on which he that used to sleep now tosses to and fro
till the dawning of the day. The case, as here put, is very bad. Pain
is borne with more difficulty than sickness, and with that the patient
here is chastened, not a dull heavy pain, but strong and acute; and
frequently the stronger the patient the stronger the pain, for the more
sanguine the complexion is the more violent, commonly, the disease is.
It is not the smarting of the flesh that is complained of, but the
aching of the bones. It is an inward rooted pain; and not only the
bones of one limb, but the multitude of the bones, are thus chastened.
See what frail, what vile bodies we have, which, though receiving no
external hurt, may be thus pained from causes within themselves. See
what work sin makes, what mischief it does. Pain is the fruit of sin;
yet, by the grace of God, the pain of the body is often made a means of
good to the soul. 2. He has quite lost his appetite, the common effect
of sickness (v. 20): His life abhorreth bread, the most necessary food,
and dainty meat, which he most delighted in, and formerly relished with
a great deal of pleasure. This is a good reason why we should not be
desirous of dainties, because they are deceitful meat, Prov. xxiii. 3.
We may be soon made as sick of them as we are now fond of them; and
those who live in luxury when they are well, if ever they come, by
reason of sickness, to loathe dainty meat, may, with grief and shame,
read their sin in their punishment. Let us not inordinately love the
taste of meat, for the time may come when we may even loathe the sight
of meat, Ps. cvii. 18. 3. He has become a perfect skeleton, nothing but
skin and bones, v. 21. By sickness, perhaps a few days' sickness, his
flesh, which was fat, and fair, is consumed away, that it cannot be
seen; it is strangely wasted and gone: and his bones, which were buried
in flesh, now stick out; you may count his ribs, may tell all his
bones. The soul that is well nourished with the bread of life sickness
will not make lean, but it soon makes a change in the body.
"He who, before, had such a beauteous air,
And, pampered with the ease, seemed plump and fair
Doth all his friends (amazing change!) surprise
With pale lean cheeks and ghastly hollow eyes;
His bones (a horrid sight) start through his skin,
Which lay before, in flesh and fat, unseen."
Sir R. Blackmore.
4. He is given up for gone, and his life despaired of (v. 22): His soul
draws near to the grave, that is, he has all the symptoms of death upon
him, and in the apprehension of all about him, as well as in his own,
he is a dying man. The pangs of death, here called the destroyers, are
just ready to seize him; they compass him about, Ps. cxvi. 3. Perhaps
it intimates the very dreadful apprehensions which those have of death
as a destroying thing, when it stares them in the face, who, when it
was at a distance, made light of it. All agree when it comes to the
point, whatever they thought of it before, that it is a serious thing
to die.
II. The provision made for his instruction, in order to a sanctified
use of his affliction, that, when God in that way speaks to man, he may
be heard and understood, and not speak in vain, v. 23. He is happy if
there be a messenger with him to attend him in his sickness, to
convince, counsel, and comfort him, an interpreter to expound the
providence and give him to understand the meaning of it, a man of
wisdom that knows the voice of the rod and its interpretation; for,
when God speaks by afflictions, we are frequently so unversed in the
language, that we have need of an interpreter, and it is well if we
have such a one. The advice and help of a good minister are as needful
and seasonable, and should be as acceptable, in sickness, as of a good
physician, especially if he be well skilled in the art of explaining
and improving providences; he is then one of a thousand, and to be
valued accordingly. His business at such a time is to show unto man his
uprightness, that is, God's uprightness, that in faithfulness he
afflicts him and does him no wrong, which it is necessary to be
convinced of in order to our making a due improvement of the
affliction: or, rather, it may mean man's uprightness, or rectitude. 1.
The uprightness that is. If it appear that the sick person is truly
pious, the interpreter will not do as Job's friends had done, make it
his business to prove him a hypocrite because he is afflicted, but on
the contrary will show him his uprightness, notwithstanding his
afflictions, that he may take the comfort of it, and be easy, whatever
the event is. 2. The uprightness, the reformation, that should be, in
order to life and peace. When men are made to see the way of
uprightness to be the only way, and a sure way to salvation, and to
choose it, and walk in it accordingly, the work is done.
III. God's gracious acceptance of him, upon his repentance, v. 24. When
he sees that the sick person is indeed convinced that sincere
repentance, and that uprightness which is gospel perfection, are his
interest as well as his duty, then he that waits to be gracious, and
shows mercy upon the first indication of true repentance, is gracious
unto him, and takes him into his favour and thoughts for good. Wherever
God finds a gracious heart he will be found a gracious God; and, 1. He
will give a gracious order for his discharge. He says, Deliver him
(that is, let him be delivered) from going down to the pit, from that
death which is the wages of sin. When afflictions have done their work
they shall be removed. When we return to God in a way of duty he will
return to us in a way of mercy. Those shall be delivered from going
down to the pit who receive God's messengers, and rightly understand
his interpreters, so as to subscribe to his uprightness. 2. He will
give a gracious reason for this order: I have found a ransom, or
propitiation; Jesus Christ is that ransom, so Elihu calls him, as Job
had called him his Redeemer, for he is both the purchaser and the
price, the priest and the sacrifice; so high was the value put upon
souls that nothing less would redeem them, and so great the injury done
by sin that nothing less would atone for it than the blood of the Son
of God, who gave his life a ransom for many. This is a ransom of God's
finding, a contrivance of Infinite Wisdom; we could never have found it
ourselves, and the angels themselves could never have found it. It is
the wisdom of God in a mystery, the hidden wisdom, and such an
invention as is and will be the everlasting wonder of those
principalities and powers that desire to look into it. Observe how God
glories in the invention here, heureka, heureka--"I have found, I have
found, the ransom; I, even I, am he that has done it."
IV. The recovery of the sick man hereupon. Take away the cause and the
effect will cease. When the patient becomes a penitent see what a
blessed change follows. 1. His body recovers its health, v. 25. This is
not always the consequence of a sick man's repentance and return to
God, but sometimes it is; and recovery from sickness is a mercy indeed
when it arises from the remission of sin; then it is in love to the
soul that the body is delivered from the pit of corruption when God
casts our sins behind his back, Isa. xxxviii. 17. That is the method of
a blessed recovery. Son, be of good cheer, thy sins be forgiven thee;
and then, Rise, take up thy bed, and walk, Matt. ix. 2, 6. So here,
interest him in the ransom, and then his flesh shall be fresher than a
child's and there shall be no remains of his distemper, but he shall
return to the days of his youth, to the beauty and strength which he
had then. When the distemper that oppressed nature is removed how
strangely does nature help itself, in which the power and goodness of
the God of nature must be thankfully acknowledged! By such merciful
providences as these, which afflictions give occasion for, God speaketh
once, yea, twice, to the children of men, letting them know (if they
would but perceive it) their dependence upon him and his tender
compassion of them. 2. His soul recovers it peace, v. 26. (1.) The
patient, being a penitent, is a supplicant, and has learned to pray. He
knows God will be sought unto for his favours, and therefore he shall
pray unto God, pray for pardon, pray for health. Is any afflicted, and
sick? Let him pray. When he finds himself recovering he shall not then
think that prayer is no longer necessary, for we need the grace of God
as much for the sanctifying of a mercy as for the sanctifying of an
affliction. (2.) His prayers are accepted. God will be favourable to
him, and be well pleased with him; his anger shall be turned away from
him, and the light of God's countenance shall shine upon his soul; and
then it follows, (3.) That he has the comfort of communion with God. He
shall now see the face of God, which before was hid from him, and he
shall see it with joy, for what sight can be more reviving? See Gen.
xxxiii. 10, As though I had seen the face of God. All true penitents
rejoice more in the returns of God's favour than in any instance
whatsoever of prosperity or pleasure, Ps. iv. 6, 7. (4.) He has a
blessed tranquility of mind, arising from the sense of his
justification before God, who will render unto this man his
righteousness. He shall receive the atonement, that is, the comfort of
it, Rom. v. 11. Righteousness shall be imputed to him, and peace
thereupon spoken, the joy and gladness of which he shall then be made
to hear though he could not hear them in the day of his affliction. God
will now deal with him as a righteous man, with whom it shall be well.
He shall receive the blessing from the Lord, even righteousness, Ps.
xxiv. 5. God shall give him grace to go and sin no more. Perhaps this
may denote the reformation of his life after his recovery. As he shall
pray unto God, whom before he had slighted, so he shall render to man
his righteousness, whom before he had wronged, shall make restitution,
and for the future do justly.
V. The general rule which God will go by in dealing with the children
of men inferred from this instance, v. 27, 28. As sick people, upon
their submission, are restored, so all others that truly repent of
their sins shall find mercy with God. See here, 1. What sin is, and
what reason we have not to sin. Would we know the nature of sin and the
malignity of it? It is the perverting of that which is right; it is a
most unjust unreasonable thing; it is the rebellion of the creature
against the Creator, the usurped dominion of the flesh over the spirit,
and a contradiction to the eternal rules and reasons of good and evil.
It is perverting the right ways of the Lord (Acts xiii. 10), and
therefore the ways of sin are called crooked ways, Ps. cxxv. 5. Would
we know what is to be got by sin? It profiteth us not. The works of
darkness are unfruitful works. When profit and loss come to be balanced
all the gains of sin, put them all together, will come far short of
countervailing the damage. All true penitents are ready to own this,
and it is a mortifying consideration. Rom. vi. 21, What fruit had you
then in those things whereof you are now ashamed? 2. See what
repentance is, and what reason we have to repent. Would we approve
ourselves true penitents? We must then, with a broken and contrite
heart, confess our sins to God, 1 John i. 9. We must confess the fact
of sin (I have sinned) and not deny the charge, or stand upon our own
justification; we must confess the fault of sin, the iniquity, the
dishonesty of it ( have perverted that which was right); we must
confess the folly of sin--"so foolish have I been and ignorant, for it
profited me not; and therefore what have I to do any more with it?" Is
there not good reason why we should make such a penitent confession as
this? For, (1.) God expect it. He looks upon men, when they have
sinned, to see what they will do next, whether they will go on in it or
whether they will bethink themselves and return. He hearkens and hears
whether any say, What have I done? Jer. viii. 6. He looks upon sinners
with an eye of compassion, desiring to hear this from them; for he has
no pleasure in their ruin. He looks upon them, and, as soon as he
perceives these workings of repentance in them, he encourages them and
is ready to accept them (Ps. xxxii. 5, 6), as the father went forth to
meet the returning prodigal. (2.) It will turn to our unspeakable
advantage. The promise is general. If any humble himself thus, whoever
he be, [1.] He shall not come into condemnation, but be saved from the
wrath to come: He shall deliver his soul from going into the pit, the
pit of hell; iniquity shall not be his ruin. [2.] He shall be happy in
everlasting life and joy: His life shall see the light, that is, all
good, in the vision and fruition of God. To obtain this bliss, if the
prophet had bidden us do some great thing, would we not have done it?
How much more when he only says unto us, Wash and be clean, confess and
be pardoned, repent and be saved?
29 Lo, all these things worketh God oftentimes with man, 30 To bring
back his soul from the pit, to be enlightened with the light of the
living. 31 Mark well, O Job, hearken unto me: hold thy peace, and I
will speak. 32 If thou hast any thing to say, answer me: speak, for I
desire to justify thee. 33 If not, hearken unto me: hold thy peace,
and I shall teach thee wisdom.
We have here the conclusion of this first part of Elihu's discourse, in
which, 1. He briefly sums up what he had said, showing that God's great
and gracious design, in all the dispensations of his providence towards
the children of men, is to save them from being for ever miserable and
bring them to be for ever happy, v. 29, 30. All these things God is
working with the children of men. He deals with them by conscience, by
providences, by ministers, by mercies, by afflictions. He makes them
sick, and makes them well again. All these are his operations; he has
set the one over the other (Eccl. vii. 14), but his hand is in all; it
is he that performs all the things for us. All providences are to be
looked upon as God's workings with man, his strivings with him. He uses
a variety of methods to do men good; if one affliction do not do the
work, he will try another; if neither do, he will try a mercy; and he
will send a messenger to interpret both. He often works such things as
these twice, thrice; so it is in the original, referring to v. 14. He
speaks once, yea, twice; if that prevail not, he works twice, yea,
thrice; he changes his method (we have piped, we have mourned) returns
again to the same method, repeats the same applications. Why does he
take all this pains with man? It is to bring back his soul from the
pit, v. 30. If God did not take more care of us than we do of
ourselves, we should be miserable; we would destroy ourselves, but he
would have us saved, and devises means, by his grace, to undo that by
which we were undoing ourselves. The former method, by dream and
vision, was to keep back the soul from the pit (v. 18), that is, to
prevent sin, that we might not fall into it. This, by sickness and the
word, is to bring back the soul, to recover those that have fallen into
sin, that they may not lie still and perish in it. With respect to all
that by repentance are brought back from the pit, it is that they may
be enlightened with the light of the living, that they may have present
comfort and everlasting happiness. Whom God saves from sin and hell,
which are darkness, he will bring to heaven, the inheritance of the
saints in light; and this he aims at in all his institutions and all
his dispensations. Lord, what is man, that thou shouldst thus visit
him! This should engage us to comply with God's designs, to work with
him for our own good, and not to counter-work him. This will render
those that perish for ever inexcusable, that so much was done to save
them and they would not be healed. 2. He bespeaks Job's acceptance of
what he had offered and begs of him to mark it well, v. 31. What is
intended for our good challenges our regard. If Job will observe what
is said, (1.) He is welcome to make what objections he can against it
(v. 32): "If thou hast any thing to say for thyself, in thy own
vindication, answer me; though I am fresh, and thou art spent, I will
not run thee down with words: Speak, for I, desire to justify thee, and
am not as thy other friends that desired to condemn thee." Elihu
contends for truth, not, as they did, for victory. Note, Those we
reprove we should desire to justify, and be glad to see them clear
themselves from the imputations they lie under, and therefore give them
all possible advantage and encouragement to do so. (2.) If he has
nothing to say against what is said, Elihu lets him know that he has
something more to say, which he desires him patiently to attend to (v.
33): Hold thy peace, and I will teach thee wisdom. Those that would
both show wisdom and learn wisdom must hearken and keep silence, be
swift to hear and slow to speak. Job was wise and good; but those that
are so may yet be wiser and better, and must therefore set themselves
to improve by the means of wisdom and grace.
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J O B
CHAP. XXXIV.
Elihu, it is likely, paused awhile, to see if Job had any thing to say
against his discourse in the foregoing chapter; but he sitting silent,
and it is likely intimating his desire that he would go on, he here
proceeds. And, I. He bespeaks not only the audience, but the assistance
of the company, ver. 2-4. II. He charges Job with some more indecent
expressions that had dropped from him, ver. 5-9. III. He undertakes to
convince him that he had spoken amiss, by showing very fully, 1. God's
incontestable justice, ver. 10-12, 17, 19, 23. 2. His sovereign
dominion, ver. 13-15. 3. His almighty power, ver. 20, 24. 4. His
omniscience, ver. 21, 22, 25. 5. His severity against sinners, ver.
26-28. 6. His overruling providence, ver. 29, 30. IV. He teaches him
what he should say, ver. 31, 32. And then, lastly, he leaves the matter
to Job's own conscience, and concludes with a sharp reproof of him for
his peevishness and discontent, ver. 33-37. All this Job not only bore
patiently, but took kindly, because he saw that Elihu meant well; and,
whereas his other friends had accused him of that from which his own
conscience acquitted him, Elihu charged him with that only for which,
it is probable, his own heart, now upon the reflection, began to smite
him.
The Address of Elihu. (b. c. 1520.)
1 Furthermore Elihu answered and said, 2 Hear my words, O ye wise
men; and give ear unto me, ye that have knowledge. 3 For the ear
trieth words, as the mouth tasteth meat. 4 Let us choose to us
judgment: let us know among ourselves what is good. 5 For Job hath
said, I am righteous: and God hath taken away my judgment. 6 Should I
lie against my right? my wound is incurable without transgression. 7
What man is like Job, who drinketh up scorning like water? 8 Which
goeth in company with the workers of iniquity, and walketh with wicked
men. 9 For he hath said, It profiteth a man nothing that he should
delight himself with God.
Here, I. Elihu humbly addresses himself to the auditors, and
endeavours, like an orator, to gain their good-will and their
favourable attention. 1. He calls them wise men, and men that had
knowledge, v. 2. It is comfortable dealing with such as understand
sense. I speak as to wise men, who can judge what I say, 1 Cor. x. 15.
Elihu differed in opinion from them, and yet he calls them wise and
knowing men. Peevish disputants think all fools that are not of their
mind; but it is a piece of justice which we owe to those who are wise
to acknowledge it, though our sentiments do not agree with theirs. 2.
He appeals to their judgment, and therefore submits to their trial, v.
3. The ear of the judicious tries words, whether what is said be true
or false, right or wrong, and he that speaks must stand the test of the
intelligent. As we must prove all things we hear, so we must be willing
that what we speak should be proved. 3. He takes them into partnership
with him in the examination and discussion of this matter, v. 4. He
does not pretend to be sole dictator, nor undertake to say what is just
and good and what is not, but he is willing to join with them in
searching it out, and desires a consultation: "Let us agree to lay
aside all animosities and feuds, all prejudices and affectation of
contradiction, and all stiffness in adhering to the opinion we have
once espoused, and let us choose to ourselves judgment; let us fix
right principles on which to proceed, and then take right methods for
finding out truth; and let us know among ourselves, by comparing notes
and communicating our reasons, what is good and what is otherwise."
Note, We are then likely to discern what is right when we agree to
assist one another in searching it out.
II. He warmly accuses Job for some passionate words which he had
spoken, that reflected on the divine government, appealing to the house
whether he ought not to be called to the bar and checked for them.
1. He recites the words which Job had spoken, as nearly as he can
remember. (1.) He had insisted upon his own innocency. Job hath said, I
am righteous (v. 5), and, when urged to confess his guilt, had stiffly
maintained his plea of, Not guilty: Should I lie against my right? v.
6. Job had spoken to this purport, My righteousness I hold fast, ch.
xxvii. 6. (2.) He had charged God with injustice in his dealings with
him, that he had wronged him in afflicting him and had not righted him:
God has taken away my judgment; so Job had said, ch. xxvii. 2. (3.) He
had despaired of relief and concluded that God could not, or would not,
help him: My wound is incurable, and likely to be mortal, and yet
without transgression; not for any injustice in my hand, ch. xvi. 16,
17. (4.) He had, in effect, said that there is nothing to be got in the
service of God and that no man will be the better at last for his (v.
9): He hath said that which gives occasion to suspect that he thinks it
profiteth a man nothing that he should delight himself with God. It is
granted that there is a present pleasure in religion; for what is it
but to delight ourselves with God, in communion with him, in
concurrence with him, in walking with him as Enoch did? this is a true
notion of religion, and bespeaks its ways to be pleasantness. Yet the
advantage of it is denied, as if it were vain to serve God, Mal. iii.
14. This Elihu gathers as Job's opinion, by an innuendo from what he
said (ch. ix. 22), He destroys the perfect and the wicked, which has a
truth in it (for all things come alike to all), but it was ill
expressed, and gave too much occasion for this imputation, and
therefore Job sat down silently under it and attempted not his own
vindication, whence Mr. Caryl well observes that good men sometimes
speak worse than they mean, and that a good man will rather bear more
blame than he deserves than to stand to excuse himself when he has
deserved any blame.
2. He charges Job very high upon it. In general, What man is like Job?
v. 7. "Did you ever know such a man as Job, or ever hear a man talk at
such an extravagant rate?" He represents him, (1.) As sitting in the
seat of the scornful: "He drinketh up scorning like water," that is,
"he takes a great deal of liberty to reproach both God and his friends,
takes a pleasure in so doing, and is very liberal in his reflections."
Or, "He is very greedy in receiving and hearkening to the scorns and
contempts which others cast upon their brethren, is well pleased with
them and extols them." Or, as some explain it, "By these foolish
expressions of his he makes himself the object of scorn, lays himself
very open to reproach, and gives occasion to others to laugh at him;
while his religion suffers by them, and the reputation of that is
wounded through his side." We have need to pray that God will never
leave us to ourselves to say or do any thing which may make us a
reproach to the foolish, Ps. xxxix. 8. (2.) As walking in the course of
the ungodly, and standing in the way of sinners: He goes in company
with the workers of iniquity (v. 8), not that in his conversation he
did associate with them, but in his opinion he did favour and
countenance them, and strengthen their hands. If (as it follows, v. 9,
for the proof of this) it profits a man nothing to delight himself in
God, why should he not lay the reins on the neck of his lusts and herd
with the workers of iniquity? He that says, I have cleansed my hands in
vain, does not only offend against the generation of God's children
(Ps. lxxii. 13, 14), but gratifies his enemies, and says as they say.
10 Therefore hearken unto me, ye men of understanding: far be it from
God, that he should do wickedness; and from the Almighty, that he
should commit iniquity. 11 For the work of a man shall he render unto
him, and cause every man to find according to his ways. 12 Yea,
surely God will not do wickedly, neither will the Almighty pervert
judgment. 13 Who hath given him a charge over the earth? or who hath
disposed the whole world? 14 If he set his heart upon man, if he
gather unto himself his spirit and his breath; 15 All flesh shall
perish together, and man shall turn again unto dust.
The scope of Elihu's discourse to reconcile Job to his afflictions and
to pacify his spirit under them. In order to this he had shown, in the
foregoing chapter, that God meant him no hurt in afflicting him, but
intended it for his spiritual benefit. In this chapter he shows that he
did him no wrong in afflicting him, nor punished him more than he
deserved. If the former could not prevail to satisfy him, yet this
ought to silence him. In these verses he directs his discourse to all
the company: "Hearken to me, you men of understanding (v. 10), and show
yourselves to be intelligent by assenting to this which I say." And
this is that which he says, That the righteous God never did, nor ever
will do, any wrong to any of his creatures, but his ways are equal,
ours are unequal. The truth here maintained respects the justice of
equity of all God's proceedings. Now observe in these verses,
I. How plainly this truth is laid down, both negatively and positively.
1. He does wrong to none: God cannot do wickedness, nor the Almighty
commit iniquity, v. 10. It is inconsistent with the perfection of his
nature, and so it is also with the purity of his will (v. 12): God will
not do wickedly, neither will the Almighty pervert judgment. He neither
can nor will do a wrong thing, nor deal hardly with any man. He will
never inflict the evil of punishment but where he finds the evil of
sin, nor in any undue proportion, for that would be to commit iniquity
and do wickedly. If appeals be made to him, or he be to give a
definitive sentence, he will have an eye to the merits of the cause and
not respect the person, for that were to pervert judgment. He will
never either do any man wrong or deny any man right, but the heavens
will shortly declare his righteousness. Because he is God, and
therefore is infinitely perfect and holy, he can neither do wrong
himself nor countenance it in others, nay more than he can die, or lie,
or deny himself. Though he be Almighty, yet he never uses his power, as
mighty men often do, for the support of injustice. He is Shaddai--God
all-sufficient, and therefore he cannot be tempted with evil (James i.
13), to do an unrighteous thing. 2. He ministers justice to all (v.
11): The work of a man shall he render unto him. Good works shall be
rewarded and evil works either punished or satisfied for; so that
sooner or later, in this world or in that to come, he will cause every
man to find according to his ways. This is the standing rule of
distributive justice, to give to every man according to his work. Say
to the righteous, it shall be well with them; woe to the wicked, it
shall be ill with them. If services persevered in now go unrewarded,
and sins persisted in now go unpunished, yet there is a day coming when
God will fully render to every man according to his works, with
interest for the delay.
II. How warmly it is asserted, 1. With an assurance of the truth of it:
Yea, surely, v. 12. It is a truth which none can deny or call in
question; it is what we may take for granted and are all agreed in,
That God will not do wickedly. 2. With an abhorrence of the very
thought of the contrary (v. 10): Far be it from God that he should do
wickedness, and from us that we should entertain the least suspicion of
it or say any thing that looks like charging him with it.
III. How evidently it is proved by two arguments:
1. His independent absolute sovereignty and dominion (v. 13): Who has
given him a charge over the earth and deputed him to manage the affairs
of men upon the earth? Or, Who besides has disposed the whole world of
mankind? He has the sole administration of the kingdoms of men, and has
it of himself, nor is he entrusted with it by or for any other. (1.) It
is certain that the government is his, and he does according to his
will in all the hosts both of heaven and earth; and therefore he is not
to be charged with injustice; for shall not the Judge of all the earth
do right? Gen. xviii. 25. How shall God either rule or judge the world
if there be, or could be, any unrighteousness with him? Rom. iii. 5, 6.
He that is entitled to such unlimited power most certainly have in
himself unspotted purity. This is also a good reason why we should
acquiesce in all God's dealings with us. Shall not he that disposes of
the whole world dispose of us and our concerns? (2.) It is as certain
that he does not derive his power from any, nor is it a dispensation
that is committed to him, but his power is original, and, like his
being, of himself; and therefore, if he were not perfectly just, all
the world and the affairs of it would soon be in the utmost confusion.
The highest powers on earth have a God above them, to whom they are
accountable, because it is not far from them to do iniquity. But
therefore God has none above him, because it is not possible that he
should do any thing (such is the perfection of his nature) that should
need to be controlled. And, if he be an absolute sovereign, we are
bound to submit to him, for there is no higher power to which we may
appeal, so that the virtue is a necessity.
2. His irresistible power (v. 14): If he set his heart upon man, to
contend with him, much more if (as some read it) he set his heart
against man, to ruin him, if he should deal with man either by summa
potestas--mere sovereignty, or by summum jus--strict justice, there
were no standing before him; man's spirit and breath would soon be gone
and all flesh would perish together, v. 15. Many men's honesty is owing
purely to their impotency; they do not do wrong because they cannot
support it when it is done, or it is not in their power to do it. But
God is able to crush any man easily and suddenly, and yet does not by
arbitrary power crush any man, which therefore must be attributed to
the infinite perfection of his nature, and that is immutable. See here,
(1.) What God can do with us. He can soon bring us to dust; there needs
not any positive act of his omnipotence to do it; if he do but withdraw
that concurrence of his providence by which we live, if he gather unto
himself that spirit and breath which was from his hand at first and is
still in his hand, we expire immediately, like an animal in an air-pump
when the air is exhausted. (2.) What he may do with us without doing us
wrong. He may recall the being he gave, of which we are but tenants at
will, and which also we have forfeited; and therefore, as long as that
is continued of his mere favour, we have no reason to cry out of wrong,
whatever other comforts are removed.
16 If now thou hast understanding, hear this: hearken to the voice of
my words. 17 Shall even he that hateth right govern? and wilt thou
condemn him that is most just? 18 Is it fit to say to a king, Thou
art wicked? and to princes, Ye are ungodly? 19 How much less to him
that accepteth not the persons of princes, nor regardeth the rich more
than the poor? for they all are the work of his hands. 20 In a moment
shall they die, and the people shall be troubled at midnight, and pass
away: and the mighty shall be taken away without hand. 21 For his
eyes are upon the ways of man, and he seeth all his goings. 22 There
is no darkness, nor shadow of death, where the workers of iniquity may
hide themselves. 23 For he will not lay upon man more than right;
that he should enter into judgment with God. 24 He shall break in
pieces mighty men without number, and set others in their stead. 25
Therefore he knoweth their works, and he overturneth them in the night,
so that they are destroyed. 26 He striketh them as wicked men in the
open sight of others; 27 Because they turned back from him, and would
not consider any of his ways: 28 So that they cause the cry of the
poor to come unto him, and he heareth the cry of the afflicted. 29
When he giveth quietness, who then can make trouble? and when he hideth
his face, who then can behold him? whether it be done against a nation,
or against a man only: 30 That the hypocrite reign not, lest the
people be ensnared.
Elihu here addresses himself more directly to Job. He had spoken to the
rest (v. 10) as men of understanding; now, speaking to Job; he puts an
if upon his understanding: If thou hast understanding, hear this and
observe it, v. 16.
I. Hear this, That God is not to be quarrelled with for any thing that
he does. It is daring presumption to arraign and condemn God's
proceedings, as Job had done by his discontents. It was, 1. As absurd
as it would be to advance one to power that is a professed enemy to
justice: Shall even he that hates right govern? v. 17. The righteous
Lord so loves righteousness that, in comparison with him, even Job
himself, though a perfect and upright man, might be said to hate right;
and shall he govern? Shall he pretend to direct God or correct what he
does? Shall such unrighteous creatures as we are give law to the
righteous God? or must he take his measures from us? When we consider
the corruption of our nature, and the contrariety there is in us to the
eternal rule of equity, we cannot but see it to be an impudent impious
thing for us to prescribe to God. 2. It was as absurd as it would be to
call a most righteous innocent person to the bar, and to give judgment
against him, though it appeared ever so plainly, upon the trial, that
he was most just: Wilt thou condemn him that is righteous in all his
ways, and cannot but be so? 3. It is more absurd and unbecoming than it
would be to say to a sovereign prince, Thou art wicked, and to judges
upon the bench, You are ungodly, v. 18. This would be looked upon as an
insufferable affront to majesty and to magistracy; no king, no prince,
would bear it. In favour of government, we presume it is a right
sentence that is passed, unless the contrary be very evident; but,
whatever we think, it is not fit to tell a king to his face that he is
wicked. Nathan reproved David by a parable. But, whatever a high priest
or a prophet might do, it is not for an ordinary subject to make so
bold with the powers that are. How absurd is then to say so to God--to
impute iniquity to him, who, having no respect of persons, is in no
temptation to do an unjust thing! He regardeth not the rich more than
the poor, and therefore it is fit he should rule, and it is not fit we
should find fault with him, v. 19. Note, Rich and poor stand upon the
same level before God. A great man shall fare never the better, nor
find any favour, for his wealth and greatness; nor shall a poor man
fare ever the worse for his poverty, nor an honest cause be starved.
Job, now that he was poor, should have as much favour with God, and be
as much regarded by him, as when he was rich; for they are all the work
of his hands. Their persons are so: the poor are made by the same hand,
and of the same mould, as the rich. Their conditions are so: the poor
were made poor by the divine providence, as well as the rich made rich;
and therefore the poor shall fare never the worse for that which is
their lot, not their fault.
II. Hear this, That God is to be acknowledged and submitted to in all
that he does. Divers considerations Elihu here suggests to Job, to
beget in him great and high thoughts of God, and so to persuade him to
submit and proceed no further in his quarrel with him.
1. God is almighty, and able to deal with the strongest of men when he
enters into judgment with them (v. 20); even the people, the body of a
nation, though ever so numerous, shall be troubled, unhinged, and put
into disorder, when God pleases; even the mighty man, the prince,
though ever so honourable, ever so formidable among men, shall, if God
speak the word, be taken away out of his throne, nay, out of the land
of the living; they shall die; they shall pass away. What cannot he do
that has all the powers of death at his command? Observe the suddenness
of this destruction: In a moment shall they die. It is not a work of
time, with God, to bring down his proud enemies, but, when he pleases,
it is soon done; nor is he bound to give them warning, no, not an
hour's warning. This night thy soul shall be required. Observe the
season of it: They shall be troubled at midnight, when they are secure
and careless, and unable to help themselves; as the Egyptians when
their first-born were slain. This is the immediate work of God: they
are taken away, without hand, insensibly, by secret judgments. God can
himself humble the greatest tyrant, without the assistance or agency of
any man. Whatever hand he sometimes uses in the accomplishing of his
purposes, he needs none, but can do it without hand. Nor is it one
single mighty man only that he can thus overpower, but even hosts of
them (v. 24): He shall break in pieces mighty men without number; for
no combined power can stand it out against Omnipotence. Yet, when God
destroys tyranny, he does not design anarchy; if those are brought down
that ruled ill, it does not therefore follow that people must have no
rulers; for, when he breaks mighty men, he sets others in their stead,
that will rule better, or, if they do not, he overturns them also in
the night, or in a night, so that they are destroyed, v. 25. Witness
Belshazzar. Or, if he designs them space to repent, he does not
presently destroy them, but he strikes them as wicked men, v. 26. Some
humbling mortifying judgments are brought upon them; these wicked
rulers are stricken as other wicked men, as surely, as sorely, stricken
in their bodies, estates, or families, and this for warning to their
neighbours; the stroke is given in terrorem--as an alarm to others, and
therefore is given in the open sight of others, that they also may see
and fear, and tremble before the justice of God. If kings stand not
before him, how shall we stand!
2. God is omniscient, and can discover that which is most secret. As
the strongest cannot oppose his arm, so the most subtle cannot escape
his eye; and therefore, if some are punished either more or less than
we think they should be, instead of quarrelling with God, it becomes us
to ascribe it to some secret cause known to God only. For, (1.) Every
thing is open before him (v. 21): His eyes are upon the ways of man;
not only they are within reach of his eye, so that he can see them, but
his eye is upon them, so that he actually observes and inspects them.
He sees us all, and sees all our goings; go where we will, we are under
his eye; all our actions, good and evil, are regarded and recorded and
reserved to be brought into judgment when the books shall be opened.
(2.) Nothing is or can be concealed from him (v. 22): There is no
darkness nor shadow of death so close, so thick, so solitary, so remote
from light or sight as that in it the workers of iniquity may hide
themselves from the discovering eye and avenging hand of the righteous
God. Observe here, [1.] The workers of iniquity would hide themselves
if they could from the eye of the world for shame (and that perhaps
they may do), and from the eye of God for fear, as Adam among the trees
of the garden. The day is coming when mighty men, and chief captains,
will call to the rocks and mountains to hide them. [2.] They would
gladly be hid even by the shadow of death, be hid in the grave, and lie
for ever there, rather than appear before the judgment-seat of Christ.
(3.) It is in vain to think of flying from God's justice, or absconding
when his wrath is in pursuit of us. The workers of iniquity may find
ways and means to hide themselves from men, but not from God: He knows
their works (v. 25), both what they do and what they design.
3. God is righteous, and, in all his proceedings, goes according to the
rules of equity. Even when he is overturning mighty men, and breaking
them in pieces, yet he will not lay upon man more than right, v. 23. As
he will not punish the innocent, so he will not exact of those that are
guilty more than their iniquities deserve; and of the proportion
between the sin and the punishment Infinite Wisdom shall be the judge.
He will not give any man cause to complain that he deals hardly with
him, nor shall any man enter into judgment with God, or bring an action
against him. If he do, God will be justified when he speaks and clear
when he judges. Therefore Job was very much to be blamed for his
complaints of God, and is here well-advised to let fall his action, for
he would certainly be cast or non-suited. It is not for man ever to
purpose to enter into judgment with the Omnipotent; so some read the
whole verse. Job had often wished to plead his cause before God. Elihu
asks, "To what purpose? The judgment already given concerning thee will
certainly be affirmed; no errors can be found in it, nor any exceptions
taken to it, but, after all, it must rest as it is." All is well that
God does, and will be found so. To prove that when God destroys the
mighty men, and strikes them as wicked men, he does not lay upon them
more than right, he shows what their wickedness was (v. 27, 28); and
let any compare that with their punishment, and then judge whether they
did not deserve it. In short, these unjust judges, whom God will justly
judge, neither feared God nor regarded man, Luke xviii. 2. (1.) They
were rebels to God: They turned back from him, cast off the fear of
him, and abandoned the very thoughts of him; for they would not
consider any of his ways, took no heed either to his precepts or to his
providences, but lived without God in the world. This is at the bottom
of all the wickedness of the wicked, they turn back from God; and it is
because they do not consider, not because they cannot, but because they
will not. From inconsideration comes impiety, and thence all
immorality. (2.) They were tyrants to all mankind, v. 28. They will not
call upon God for themselves; but they cause the cry of the poor to
come to him, and that cry is against them. They are injurious and
oppressive to the poor, wrong them, crush them, impoverish them yet
more, and add affliction to the afflicted, who cry unto God, make their
complaint to him, and he hears them and pleads their cause. Their case
is bad who have the prayers and tears of the poor against them; for the
cry of the oppressed will, sooner or later, draw down vengeance on the
heads of the oppressors, and no one can say that this is more than
right, Exod. xxii. 23.
4. God has an uncontrollable dominion in all the affairs of the
children of men, and so guides and governs whatever concerns both
communities and particular persons, that, as what he designs cannot be
defeated, so what he does cannot be changed, v. 29. Observe, (1.) The
frowns of all the world cannot trouble those whom God quiets with his
smiles. When he gives quietness who then can make trouble? v. 29. This
is a challenge to all the powers of hell and earth to disquiet those to
whom God speaks peace, and for whom he creates it. If God give outward
peace to a nation, he can secure what he gives, and disable the enemies
of it to give it any disturbance. If God give inward peace to a man
only, the quietness and everlasting assurance which are the effect of
righteousness, neither the accusations of Satan nor the afflictions of
this present time, no, nor the arrests of death itself, can give
trouble. What can make those uneasy whose souls dwell at ease in God?
See Phil. iv. 7. (2.) The smiles of all the world cannot quiet those
whom God troubles with his frowns; for if he, in displeasure, hide his
face, and withhold the comfort of his favour, who then can behold him?
that is, Who can behold a displeased God, so as to bear up under his
wrath or turn it away? Who can make him show his face when he resolves
to hide it, or see through the clouds and darkness which are round
about him? Or, Who can behold a disquieted sinner, so as to give him
effectual relief? Who can stand a friend to him to whom God is an
enemy? None can relieve the distresses of the outward condition without
God. If the Lord do not help thee, whence shall I? 2 Kings vi. 27. Nor
can any relieve the distresses of the mind against God and his terrors.
If he impress the sense of his wrath upon a guilty conscience, all the
comforts the creature can administer are ineffectual. As vinegar upon
nitre, so are songs to a heavy heart. The irresistibleness of God's
operations must be acknowledged in his dealings both with communities
and with particular persons: what he does cannot be controlled, whether
it be done against a nation in its public capacity or against a man
only in his private affairs. The same Providence that governs mighty
kingdoms presides in the concerns of the meanest individual; and
neither the strength of a whole nation can resist his power nor the
smallness of a single person evade his cognizance; but what he does
shall be done effectually and victoriously.
5. God is wise, and careful of the public welfare, and therefore
provides that the hypocrite reign not, lest the people be ensnared, v.
30. See here, (1.) The pride of hypocrites. They aim to reign; the
praise of men, and power in the world, are their reward, what they aim
at. (2.) The policy of tyrants. When they aim to set up themselves they
sometimes make use of religion as a cloak and cover for their ambition
and by their hypocrisy come to the throne. (3.) The danger the people
are in when hypocrites reign. They are likely to be ensnared in sin, or
trouble, or both. Power, in the hands of dissemblers, is often
destructive to the rights and liberties of a people, which they are
more easily wheedled out of than forced out of. Much mischief has been
done likewise to the power of godliness under the pretence of a form of
godliness. (4.) The care which divine Providence takes of the people,
to prevent this danger, that the hypocrite reign not, either that he do
not reign at all or that he do not reign long. If God has mercy in
store for a people, he will either prevent the rise or hasten the ruin
of hypocritical rulers.
31 Surely it is meet to be said unto God, I have borne chastisement, I
will not offend any more: 32 That which I see not teach thou me: if I
have done iniquity, I will do no more. 33 Should it be according to
thy mind? he will recompense it, whether thou refuse, or whether thou
choose; and not I: therefore speak what thou knowest. 34 Let men of
understanding tell me, and let a wise man hearken unto me. 35 Job
hath spoken without knowledge, and his words were without wisdom. 36
My desire is that Job may be tried unto the end because of his answers
for wicked men. 37 For he addeth rebellion unto his sin, he clappeth
his hands among us, and multiplieth his words against God.
In these verses,
I. Elihu instructs Job what he should say under his affliction, v. 31,
32. Having reproved him for his peevish passionate words, he here puts
better words into his mouth. When we reprove for what is amiss we must
direct to what is good, that our reproofs may be the reproofs of
instruction, Prov. vi. 23. He does not impose it upon Job to use these
words, but recommends it to him, as that which was meet to be said. In
general, he would have him repent of his misconduct, and indecent
expressions, under his affliction. Job's other friends would have had
him own himself a wicked man, and by overdoing they undid. Elihu will
oblige him only to own that he had, in the management of this
controversy, spoken unadvisedly with his lips. Let us remember this, in
giving reproofs, and not make the matter worse than it is; for the
stretching of the crime may defeat the prosecution. Elihu drives the
right nail, and speeds accordingly. He directs Job, 1. To humble
himself before God for his sins, and to accept the punishment of them:
"I have borne chastisement. What I suffer comes justly upon me, and
therefore I will bear it, and not only justify God in it, but
acknowledge his goodness." Many are chastised that do not bear
chastisement, do not bear it well, and so, in effect, do not bear it at
all. Penitents, if sincere, will take all well that God does, and will
bear chastisement as a medicinal operation intended for good. 2. To
pray to God to discover his sins to him (v. 32): "That which I see not
teach thou me. Lord, upon the review, I find much amiss in me and much
done amiss by me, but I have reason to fear there is much more that I
am not aware of, greater abominations, which through ignorance,
mistake, and partiality to myself, I do not yet see; Lord, give me to
see it, awaken by conscience to do its office faithfully." A good man
is willing to know the worst of himself, and particularly, under
affliction, desires to be told wherefore God contends with him and what
God designs in correcting him. 3. To promise reformation (v. 31): I
will not offend any more. "If I have done iniquity (or seeing that I
have), I will do so no more; whatever thou shalt discover to me to have
been amiss, by thy grace I will amend it for the future." This implies
a confession that we have offended, true remorse and godly sorrow for
the offence, and a humble compliance with God's design in afflicting
us, which is to separate between us and our sins. The penitent here
completes his repentance; for it is not enough to be sorry for our
sins, but we must go and sin no more, and, as here, bind ourselves with
the bond of a fixed resolution never more to return to folly. This is
meet to be said in a stedfast purpose, and meet to be said to God in a
solemn promise and vow.
II. He reasons with him concerning his discontent and uneasiness under
his affliction, v. 23. We are ready to think every thing that concerns
us should be just as we would have it; but Elihu here shows, 1. That it
is absurd and unreasonable to expect this: "Should it be according to
thy mind? No, what reason for that?" Elihu here speaks with a great
deference to the divine will and wisdom, and a satisfaction therein: it
is highly fit that every thing should be according to God's mind. He
speaks also with a just disdain of the pretensions of those that are
proud, and would be their own carvers: Should it be according to thy
mind? Should we always have the good we have a mind to enjoy? We should
then wrongfully encroach upon others and foolishly ensnare ourselves.
Must we never be afflicted, because we have no mind to it? Is it fit
that sinners should feel no smart, that scholars should be under no
discipline? Or, if we must be afflicted, is it fit that we should
choose what rod we will be beaten with? No; it is fit that every thing
should be according to God's mind, and not ours; for he is the Creator,
and we are creatures. He is infinitely wise and knowing; we are foolish
and short-sighted. He is in one mind; we are in many. 2. That it is in
vain, and to no purpose, to expect it: "He will recompense it whether
thou refuse or whether thou choose. God will take his own way, fulfil
his own counsel, and recompense according to the sentence of his own
justice, whether thou art pleased or displeased; he will neither ask
thy leave nor ask thy advice, but, what he pleases, that will he do. It
is therefore thy wisdom to be easy, and make a virtue of necessity;
make the best of that which is, because it is out of thy power to make
it otherwise. If thou pretend to choose and refuse," that is, "to
prescribe to God and except against what he does, so will not I--I will
acquiesce in all he does; and therefore speak what thou knowest; say
what thou wilt do, whether thou wilt oppose or submit. The matter lies
plainly before thee; be at a point; thou art in God's hand, not in
mine."
III. He appeals to all intelligent indifferent persons whether there
was not a great deal of sin and folly in that which Job said. 1. He
would have the matter thoroughly examined, and brought to an issue (v.
36): "My desire is that Job may be tried unto the end. If any will
undertake to justify what he has said, let them do it; if not, let us
all agree to bear our testimony against it." Many understand it of his
trial by afflictions: "Let his troubles be continued till he be
thoroughly humbled, and his proud spirit brought down, till he be made
to see his error and to retract what he has so presumptuously said
against God and his providence. Let the trial be continued till the end
be obtained." 2. He appeals both to God and man, and desires the
judgment of both upon it. (1.) Some read v. 36 as an appeal to God: O,
my Father! let Job be tried. So the margin of our Bibles, for the same
word signifies my desire and my father; and some suppose that he lifted
up his eyes when he said this, meaning, "O my Father who art in heaven!
let Job be tried till he be subdued." When we are praying for the
benefit of afflictions either to ourselves or others we must eye God as
a Father, because they are fatherly corrections and a part of our
filial education, Heb. xii. 7. (2.) He appeals to the by-standers (v.
34): "Let men of understanding tell me whether they can put any more
favourable construction upon Job's words than I have put, and whether
he has not spoken very ill and ought not to cry, Peccavi--I have done
wrong." In what Job had said he thought it appeared, [1.] That he did
not rightly understand himself, but had talked foolishly, v. 35. He
cannot say that Job is without knowledge and wisdom; but, in this
matter, he has spoken without knowledge, and, whatever his heart is,
his words were without prudence. What he said to his wife may be
retorted upon himself (He speaks as one of the foolish men speak) and
for the same reason, Shall we not receive evil as well as good at God's
hand? ch. ii. 10. Sometimes we need and deserve those reproofs
ourselves which we have given to others. Those that reproach God's
wisdom really reproach their own. [2.] That he had not a due regard to
God, but had talked wickedly. If what he had said be tried to the end,
that is, if one put it to the utmost stretch and make the worst of it,
it will be found, First, That he has taken part with God's enemies: His
answers have been for wicked men; that is, what he had said tended to
strengthen the hands and harden the hearts of wicked people in their
wickedness, he having carried the matter of their prosperity much
further than he needed. Let wicked men, like Baal, plead for themselves
if they will, but far be it from us that we should answer for them, or
say any thing in favour of them. Secondly, That he has insulted God's
friends, and hectored over them: "He clappeth his hands among us; and,
if he be not thoroughly tried and humbled, will grow yet more insolent
and imperious, as if he had gotten the day and silenced us all." To
speak ill is bad enough, but to clap our hands and triumph in it when
we have done, as if error and passion had won the victory, is much
worse. Thirdly, That he has spoken against God himself, and, by
standing to what he had said, added rebellion to his sin. To speak,
though but one word, against God, by whom we speak and for whom we
ought to speak, is a great sin; what is it then to multiply words
against him, as if we would out-talk him? What is it to repeat them,
instead of unsaying them? Those that have sinned, and, when they are
called to repent, thus go on frowardly, add rebellion to their sin and
make it exceedingly sinful. Errare possum, Hæreticus esse nolo--I may
fall into error, but I will not plunge into heresy.
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CHAP. XXXV.
Job being still silent, Elihu follows his blow, and here, a third time,
undertakes to show him that he had spoken amiss, and ought to recant.
Three improper sayings he here charges him with, and returns answer to
them distinctly:--I. He had represented religion as an indifferent
unprofitable thing, which God enjoins for his own sake, not for ours;
Elihu evinces the contrary, ver. 1-8. II. He had complained of God as
deaf to the cries of the oppressed, against which imputation Elihu here
justifies God, ver. 9-13. III. He had despaired of the return of God's
favour to him, because it was so long deferred, but Elihu shows him the
true cause of the delay, ver. 14-16.
The Address of Elihu. (b. c. 1520.)
1 Elihu spake moreover, and said, 2 Thinkest thou this to be right,
that thou saidst, My righteousness is more than God's? 3 For thou
saidst, What advantage will it be unto thee? and, What profit shall I
have, if I be cleansed from my sin? 4 I will answer thee, and thy
companions with thee. 5 Look unto the heavens, and see; and behold
the clouds which are higher than thou. 6 If thou sinnest, what doest
thou against him? or if thy transgressions be multiplied, what doest
thou unto him? 7 If thou be righteous, what givest thou him? or what
receiveth he of thine hand? 8 Thy wickedness may hurt a man as thou
art; and thy righteousness may profit the son of man.
We have here,
I. The bad words which Elihu charges upon Job, v. 2, 3. To evince the
badness of them he appeals to Job himself, and his own sober thoughts,
in the reflection: Thinkest thou this to be right? This intimates
Elihu's confidence that the reproof he now gave was just, for he could
refer the judgment of it even to Job himself. Those that have truth and
equity on their side sooner or later will have every man's conscience
on their side. It also intimates his good opinion of Job, that he
thought better than he spoke, and that, though he had spoken amiss,
yet, when he perceived his mistake, he would not stand to it. When we
have said, in our haste, that which was not right, it becomes us to own
that our second thoughts convince us that it was wrong. Two things
Elihu here reproves Job for:--1. For justifying himself more than God,
which was the thing that first provoked him, ch. xxxii. 2. "Thou hast,
in effect, said, My righteousness is more than God's," that is, "I have
done more for God than ever he did for me; so that, when the accounts
are balanced, he will be brought in debtor to me." As if Job thought
his services had been paid less than they deserved and his sins
punished more than they deserved, which is a most unjust and wicked
thought for any man to harbour and especially to utter. When Job
insisted so much upon his own integrity, and the severity of God's
dealings with him, he did in effect say, My righteousness is more than
God's; whereas, though we be ever so good and our afflictions ever so
great, we are chargeable with unrighteousness and God is not. 2. For
disowning the benefits and advantages of religion because he suffered
these things: What profit shall I have if I be cleansed from my sin? v.
3. This is gathered from ch. ix. 30, 31. Though I make my hands ever so
clean, what the nearer am I? Thou shalt plunge me in the ditch. And ch.
x. 15, If I be wicked, woe to me; but, if I be righteous, it is all the
same. The psalmist, when he compared his own afflictions with the
prosperity of the wicked, was tempted to say, Verily I have cleansed my
heart in vain, Ps. lxxiii. 13. And, if Job said so, he did in effect
say, My righteousness is more than God's (v. 9); for, if he got nothing
by his religion, God was more beholden to him than he was to God. But,
though there might be some colour for it, yet it was not fair to charge
these words upon Job, when he himself had made them the wicked words of
prospering sinners (ch. xxi. 15, What profit shall we have if we pray
to him?) and had immediately disclaimed them. The counsel of the wicked
is far from me, ch. xxi. 16. It is not a fair way of disputing to
charge men with those consequences of their opinions which they
expressly renounce.
II. The good answer which Elihu gives to this (v. 4): "I will undertake
to answer thee, and thy companions with thee," that is, "all those that
approve thy sayings and are ready to justify thee in them, and all
others that say as thou sayest: "I have that to offer which will
silence them all." To do this he has recourse to his old maxim (ch.
xxxiii. 12), that God is greater than man. This is a truth which, if
duly improved, will serve many good purposes, and particularly this to
prove that God is debtor to no man. The greatest of men may be a debtor
to the meanest; but such is the infinite disproportion between God and
man that the great God cannot possibly receive any benefit by man, and
therefore cannot be supposed to lie under any obligation to man; for,
if he be obliged by his purpose and promise, it is only to himself.
That is a challenge which no man can take up (Rom. xi. 35), Who hath
first given to God, let him prove it, and it shall be recompensed to
him again. Why should we demand it, as a just debt, to gain by our
religion (as Job seemed to do), when the God we serve does not gain by
it? 1. Elihu needs not prove that God is above man; it is agreed by
all; but he endeavours to affect Job and us with it, by an ocular
demonstration of the height of the heavens and the clouds, v. 5. They
are far above us, and God is far above them; how much then is he set
out of the reach either of our sins or of our services! Look unto the
heavens, and behold the clouds. God made man erect, coelumque tueri
jussit--and bade him look up to heaven. Idolaters looked up, and
worshipped the hosts of heaven, the sun, moon, and stars; but we must
look up to heaven, and worship the Lord of those hosts. They are higher
than we, but God is infinitely above them. His glory is above the
heavens (Ps. viii. 1) and the knowledge of him higher than heaven, ch.
xi. 8. 2. But hence he infers that God is not affected, either one way
or other, by any thing that we do. (1.) He owns that men may be either
bettered or damaged by what we do (v. 8): Thy wickedness, perhaps, may
hurt a man as thou art, may occasion him trouble in his outward
concerns. A wicked man may wound, or rob, or slander his neighbour, or
may draw him into sin and so prejudice his soul. Thy righteousness, thy
justice, thy charity, thy wisdom, thy piety, may perhaps profit the son
of man. Our goodness extends to the saints that are in the earth, Ps.
xvi. 3. To men like ourselves we are in a capacity either of doing
injury or of showing kindness; and in both these the sovereign Lord and
Judge of all will interest himself, will reward those that do good and
punish those that do hurt to their fellow-creatures and
fellow-subjects. But, (2.) He utterly denies that God can really be
either prejudiced or advantaged by what any, even the greatest men of
the earth, do, or can do. [1.] The sins of the worst sinners are no
damage to him (v. 6): "If thou sinnest wilfully, and of malice
prepense, against him, with a high hand, nay, if thy transgressions be
multiplied, and the acts of sin be ever so often repeated, yet what
doest thou against him?" This is a challenge to the carnal mind, and
defies the most daring sinner to do his worst. It speaks much for the
greatness and glory of God that it is not in the power of his worst
enemies to do him any real prejudice. Sin is said to be against God
because so the sinner intends it and so God takes it, and it is an
injury to his honour; yet it cannot do any thing against him. The
malice of sinners is impotent malice: it cannot destroy his being or
perfections, cannot dethrone him from his power and dominion, cannot
disturb his peace and repose, cannot defeat his counsels and designs,
nor can it derogate from his essential glory. Job therefore spoke amiss
in saying What profit is it that I am cleansed from my sin? God was no
gainer by his reformation; and who then would gain if he himself did
not? [2.] The services of the best saints are no profit to him (v. 7):
If thou be righteous, what givest thou to him? He needs not our
service; or, if he did want to have the work done, he has better hands
than ours at command. Our religion brings no accession at all to his
felicity. He is so far from being beholden to us that we are beholden
to him for making us righteous and accepting our righteousness; and
therefore we can demand nothing from him, nor have any reason to
complain if we have not what we expect, but to be thankful that we have
better than we deserve.
9 By reason of the multitude of oppressions they make the oppressed to
cry: they cry out by reason of the arm of the mighty. 10 But none
saith, Where is God my maker, who giveth songs in the night; 11 Who
teacheth us more than the beasts of the earth, and maketh us wiser than
the fowls of heaven? 12 There they cry, but none giveth answer,
because of the pride of evil men. 13 Surely God will not hear vanity,
neither will the Almighty regard it.
Elihu here returns an answer to another word that Job had said, which,
he thought, reflected much upon the justice and goodness of God, and
therefore ought not to pass without a remark. Observe,
I. What it was that Job complained of; it was this, That God did not
regard the cries of the oppressed against their oppressors (v. 9): "By
reason of the multitude of oppressions, the many hardships which proud
tyrants put upon poor people and the barbarous usage they give them,
they make the oppressed to cry; but it is to no purpose: God does not
appear to right them. They cry out, they cry on still, by reason of the
arm of the mighty, which lies heavily upon them." This seems to refer
to those words of Job (ch. xxiv. 12), Men groan from out of the city,
and the soul of the wounded cries out against the oppressors, yet God
lays not folly to them, does not reckon with them for it. This is a
thing that Job knows not what to make of, nor how to reconcile to the
justice of God and his government. Is there a righteous God, and can it
be that he should so slowly hear, so slowly see?
II. How Elihu solves the difficulty. If the cries of the oppressed be
not heard, the fault is not in God; he is ready to hear and help them.
But the fault is in themselves; they ask and have not, but it is
because they ask amiss, James iv. 3. They cry out by reason of the arm
of the mighty, but it is a complaining cry, a wailing cry, not a
penitent praying cry, the cry of nature and passion, not of grace. See
Hos. vii. 14,, They have not cried unto me with their heart when they
howled upon their beds. How then can we expect that they should be
answered and relieved?
1. They do not enquire after God, nor seek to acquaint themselves with
him, under their affliction (v. 10): But none saith, Where is God my
Maker? Afflictions are sent to direct and quicken us to enquire early
after God, Ps. lxxxviii. 34. But many that groan under great
oppressions never mind God, nor take notice of his hand in their
troubles; if they did, they would bear their troubles more patiently
and be more benefited by them. Of the many that are afflicted and
oppressed, few get the good they might get by their affliction. It
should drive them to God, but how seldom is this the case! It is
lamentable to see so little religion among the poor and miserable part
of mankind. Every one complains of his troubles; but none saith, Where
is God my Maker? that is, none repent of their sins, none return to him
that smites them, none seek the face and favour of God, and that
comfort in him which would balance their outward afflictions. They are
wholly taken up with the wretchedness of their condition, as if that
would excuse them in living without God in the world which should
engage them to cleave the more closely to him. Observe, (1.) God is our
Maker, the author of our being, and, under that notion, it concerns us
to regard and remember him, Eccl. xii. 1. God my makers, in the plural
number, which some think is, if not an indication, yet an intimation,
of the Trinity of persons in the unity of the Godhead. Let us make man.
(2.) It is our duty therefore to enquire after him. Where is he, that
we may pay our homage to him, may own our dependence upon him and
obligations to him? Where is he, that we may apply to him for
maintenance and protection, may receive law from him, and may seek our
happiness in his favour, from whose power we received our being? (3.)
It is to be lamented that he is so little enquired after by the
children of men. All are asking, Where is mirth? Where is wealth? Where
is a good bargain? But none ask, Where is God my Maker?
2. They do not take notice of the mercies they enjoy in and under their
afflictions, nor are thankful for them, and therefore cannot expect
that God should deliver them out of their afflictions. (1.) He provides
for our inward comfort and joy under our outward troubles, and we ought
to make use of that, and wait his time for the removal of our troubles:
He gives songs in the night, that is, when our condition is ever so
dark, and sad, and melancholy, there is that in God, in his providence
and promise, which is sufficient, not only to support us, but to fill
us with joy and consolation, and enable us in every thing to give
thanks, and even to rejoice in tribulation. When we only pore upon the
afflictions we are under, and neglect the consolations of God which are
treasured up for us, it is just with God to reject our prayers. (2.) He
preserves to us the use of our reason and understanding (v. 11): Who
teaches us more than the beasts of the earth, that is, who has endued
us with more noble powers and faculties than they are endued with and
has made us capable of more excellent pleasures and employments here
and for ever. Now this comes in here, [1.] As that which furnishes us
with matter for thanksgiving, even under the heaviest burden of
affliction. Whatever we are deprived of, we have our immortal souls,
those jewels of more worth than all the world, continued to us; even
those that kill the body cannot hurt them. And if our affliction
prevail not to disturb the exercise of their faculties, but we enjoy
the use of our reason and the peace of our consciences, we have much
reason to be thankful, how pressing soever our calamities otherwise
are. [2.] As a reason why we should, under our afflictions, enquire
after God our Maker, and seek unto him. This is the greatest excellency
of reason, that it makes us capable of religion, and it is in that
especially that we are taught more than the beasts and the fowls. They
have wonderful instincts and sagacities in seeking out their food,
their physic, their shelter; but none of them are capable of enquiring,
Where is God my Maker? Something like logic, and philosophy, and
politics, has been observed among the brute-creatures, but never any
thing of divinity or religion; these are peculiar to man. If therefore
the oppressed only cry by reason of the arm of the mighty, and do not
look up to God, they do no more than the brutes (who complain when they
are hurt), and they forget that instruction and wisdom by which they
are advanced so far above them. God relieves the brute-creatures
because they cry to him according to the best of their capacity, ch.
xxxviii. 41; Ps. civ. 21. But what reason have men to expect relief,
who are capable of enquiring after God as their Maker and yet cry to
him no otherwise than as brutes do?
3. They are proud and unhumbled under their afflictions, which were
sent to mortify them and to hide pride from them (v. 12): There they
cry--there they lie exclaiming against their oppressors, and filling
the ears of all about them with their complaints, not sparing to
reflect upon God himself and his providence--but none gives answer. God
does not work deliverance for them, and perhaps men do not much regard
them; and why so? It is because of the pride of evil men; they are evil
men; they regard iniquity in their hearts, and therefore God will not
hear their prayers, Ps. lxvi. 18; Isa. i. 15. God hears not such
sinners. They have, it may be, brought themselves into trouble by their
own wickedness; they are the devil's poor; and then who can pity them?
Yet this is not all: they are proud still, and therefore they do not
seek unto God (Ps. x. 4), or, if they do cry unto him, therefore he
does not give answer, for he hears only the desire of the humble (Ps.
x. 17) and delivers those by his providence whom he has first by his
grace prepared and made fit for deliverance, which we are not if, under
humbling afflictions, our hearts remain unhumbled and our pride
unmortified. The case is plain then, If we cry to God for the removal
of the oppression and affliction we are under, and it is not removed,
the reason is not because the Lord's hand is shortened or his ear
heavy, but because the affliction has not done its work; we are not
sufficiently humbled, and therefore must thank ourselves that it is
continued.
4. They are not sincere, and upright, and inward with God, in their
supplications to him, and therefore he does not hear and answer them
(v. 13): God will not hear vanity, that is, the hypocritical prayer,
which is a vain prayer, coming out of feigned lips. It is a vanity to
think that God should hear it, who searches the heart and requires
truth in the inward part.
14 Although thou sayest thou shalt not see him, yet judgment is before
him; therefore trust thou in him. 15 But now, because it is not so,
he hath visited in his anger; yet he knoweth it not in great extremity:
16 Therefore doth Job open his mouth in vain; he multiplieth words
without knowledge.
Here is, I. Another improper word for which Elihu reproves Job (v. 14):
Thou sayest thou shalt not see him; that is, 1. "Thou complainest that
thou dost not understand the meaning of his severe dealings with thee,
nor discern the drift and design of them," ch. xxiii. 8, 9. And, 2.
"Thou despairest of seeing his gracious returns to thee, of seeing
better days again, and art ready to give up all for gone;" as Hezekiah
(Isa. xxxviii. 11), I shall not see the Lord. As, when we are in
prosperity, we are ready to think our mountain will never be brought
low, so when we are in adversity we are ready to think our valley will
never be filled, but, in both, to conclude that to morrow must be as
this day, which is as absurd as to think, when the weather is either
fair or foul, that is will be always so, that the flowing tide will
always flow, or the ebbing tide will always ebb.
II. The answer which Elihu gives to this despairing word that Job had
said, which is this, 1. That, when he looked up to God, he had no just
reason to speak thus despairingly: Judgment is before him, that is, "He
knows what he has to do, and will do all in infinite wisdom and
justice; he has the entire plan and model of providence before him, and
knows what he will do, which we do not, and therefore we understand not
what he does. There is a day of judgment before him, when all the
seeming disorders of providence will be set to rights and the dark
chapters of it will be expounded. Then thou shalt see the full meaning
of these dark events, and the final period of these dismal events; then
thou shalt see his face with joy; therefore trust in him, depend upon
him, wait for him, and believe that the issue will be good at last."
When we consider that God is infinitely wise, and righteous, and
faithful, and that he is a God of judgment (Isa. xxx. 18), we shall see
no reason to despair of relief from him, but all the reason in the
world to hope in him, that it will come in due time, in the best time.
2. That if he had not yet seen an end of his troubles, the reason was
because he did not thus trust in God and wait for him (v. 15): "Because
it is not so, because thou dost not thus trust in him, therefore the
affliction which came at first from love has now displeasure mixed with
it. Now God has visited thee in his anger, taking it very ill that thou
canst not find in thy heart to trust him, but harbourest such hard
misgiving thoughts of him." If there be any mixtures of divine wrath in
our afflictions, we may thank ourselves; it is because we do not behave
aright under them; we quarrel with God, and are fretful and impatient,
and distrustful of the divine Providence. This was Job's case. The
foolishness of man perverts his way, and then his heart frets against
the Lord, Prov. xix. 3. Yet Elihu thinks that Job, being in great
extremity, did not know and consider this as he should, that it was his
own fault that he was not yet delivered. He concludes therefore that
Job opens his mouth in vain (v. 16) in complaining of his grievances
and crying for redress, or in justifying himself and clearing up his
own innocency; it is all in vain, because he does not trust in God and
wait for him, and has not a due regard to him in his afflictions. He
had said a great deal, had multiplied words, but all without knowledge,
all to no purpose, because he did not encourage himself in God and
humble himself before him. It is in vain for us either to appeal to God
or to acquit ourselves if we do not study to answer the end for which
affliction is sent, and in vain to pray for relief if we do not trust
in God; for let not that man who distrusts God think that he shall
receive any thing from him, James i. 7. Or this may refer to all that
Job had said. Having shown the absurdity of some passages in his
discourse, he concludes that there were many other passages which were
in like manner the fruits of his ignorance and mistake. He did not, as
his other friends, condemn him for a hypocrite, but charged him only
with Moses's sin, speaking unadvisedly with his lips when his spirit
was provoked. When at any time we do so (and who is there that offends
not in word?) it is a mercy to be told of it, and we must take it
patiently and kindly as Job did, not repeating, but recanting, what we
have said amiss.
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CHAP. XXXVI.
Elihu, having largely reproved Job for some of his unadvised speeches,
which Job had nothing to say in the vindication of, here comes more
generally to set him to rights in his notions of God's dealings with
him. His other friends had stood to it that, because he was a wicked
man, therefore his afflictions were so great and so long. But Elihu
only maintained that the affliction was sent for his trial, and that
therefore it was lengthened out because Job was not, as yet, thoroughly
humbled under it, nor had duly accommodated himself to it. He urges
many reasons, taken from the wisdom and righteousness of God, his care
of his people, and especially his greatness and almighty power, with
which, in this and the following chapter, he persuades him to submit to
the hand of God. Here we have, I. His preface, ver. 2-4. II. The
account he gives of the methods of God's providence towards the
children of men, according as they conduct themselves, ver. 5-15. III.
The fair warning and good counsel he gives to Job thereupon, ver.
16-21. IV. His demonstration of God's sovereignty and omnipotence,
which he gives instances of in the operations of common providence, and
which is a reason why we should all submit to him in his dealings with
us, ver. 22-33. This he prosecutes and enlarges upon in the following
chapter.
The Address of Elihu. (b. c. 1520.)
1 Elihu also proceeded, and said, 2 Suffer me a little, and I will
show thee that I have yet to speak on God's behalf. 3 I will fetch my
knowledge from afar, and will ascribe righteousness to my Maker. 4
For truly my words shall not be false: he that is perfect in knowledge
is with thee.
Once more Elihu begs the patience of the auditory, and Job's
particularly, for he has not said all that he has to say, but he will
not detain them long. Stand about me a little (so some read it), v. 2.
"Let me have your attendance, your attention, awhile longer, and I will
speak but this once, as plainly and as much to the purpose as I can."
To gain this he pleads, 1. That he had a good cause, and a noble and
very fruitful subject: I have yet to speak on God's behalf. He spoke as
an advocate for God, and therefore might justly expect the ear of the
court. Some indeed pretend to speak on God's behalf who really speak
for themselves; but those who sincerely appear in the cause of God, and
speak in behalf of his honour, his truths, his ways, his people, shall
be sure neither to want instructions (it shall be given them in that
same hour what they shall speak) nor to lose their cause or their fee.
Nor need they fear lest they should exhaust their subject. Those that
have spoken ever so much may yet find more to be spoken on God's
behalf. 2. That he had something to offer that was uncommon, and out of
the road of vulgar observation: I will fetch my knowledge from afar (v.
3), that is, "we will have recourse to our first principles and the
highest notions we can make use of to serve any purpose." It is worth
while to go far for this knowledge of God, to dig for it, to travel for
it; it will recompense our pains, and, though far-fetched, is not
dear-bought. 3. That his design was undeniably honest; for all he aimed
at was to ascribe righteousness to his Maker, to maintain and clear
this truth, that God is righteous in all his ways. In speaking of God,
and speaking for him, it is good to remember that he is our Maker, to
call him so, and therefore to be ready to do him and the interests of
his kingdom the best service we can. If he be our Maker, we have our
all from him, must use our all for him, and be very jealous for his
honour. That his management should be very just and fair (v. 4): "My
words shall not be false, neither disagreeable to the thing itself nor
to my own thoughts and apprehensions. It is truth that I am contending
for, and that for truth's sake, with all possible sincerity and
plainness." He will make use of plain and solid arguments and not the
subtleties and niceties of the schools. "He who is perfect or upright
in knowledge is now reasoning with thee; and therefore let him not only
have a fair hearing, but let what he says be taken in good part, as
meant well." The perfection of our knowledge in this world is to be
honest and sincere in searching out truth, in applying it to ourselves,
and in making use of what we know for the good of others.
5 Behold, God is mighty, and despiseth not any: he is mighty in
strength and wisdom. 6 He preserveth not the life of the wicked: but
giveth right to the poor. 7 He withdraweth not his eyes from the
righteous: but with kings are they on the throne; yea, he doth
establish them for ever, and they are exalted. 8 And if they be bound
in fetters, and be holden in cords of affliction; 9 Then he showeth
them their work, and their transgressions that they have exceeded. 10
He openeth also their ear to discipline, and commandeth that they
return from iniquity. 11 If they obey and serve him, they shall spend
their days in prosperity, and their years in pleasures. 12 But if
they obey not, they shall perish by the sword, and they shall die
without knowledge. 13 But the hypocrites in heart heap up wrath: they
cry not when he bindeth them. 14 They die in youth, and their life is
among the unclean.
Elihu, being to speak on God's behalf, and particularly to ascribe
righteousness to his Maker, here shows that the disposals of divine
Providence are all, not only according to the eternal counsels of his
will, but according to the eternal rules of equity. God acts as a
righteous governor, for,
I. He does not think it below him to take notice of the meanest of his
subjects, nor does poverty or obscurity set any at a distance from his
favour. If men are mighty, they are apt to look with a haughty disdain
upon those that are not of distinction and make no figure; but God is
mighty, infinitely so, and yet he despises not any, v. 5. He humbles
himself to take cognizance of the affairs of the meanest, to do them
justice and to show them kindness. Job thought himself and his cause
slighted because God did not immediately appear for him. "No," says
Elihu, God despises not any, which is a good reason why we should
honour all men. He is mighty in strength and wisdom, and yet does not
look with contempt upon those that have but a little strength and
wisdom, if they but mean honestly. Nay, for this reason he despises not
any, because his wisdom and strength are incontestably infinite and
therefore the condescensions of his grace can be no diminution to him.
Those that are wise and good will not look upon any with scorn and
disdain.
II. He gives no countenance to the greatest, if they be bad (v. 6): He
preserves not the life of the wicked. Though their life may be
prolonged, yet not under any special care of the divine Providence, but
only its common protection. Job had said that the wicked live, become
old, and are mighty in power, ch. xxi. 7. "No," says Elihu: "he seldom
suffers wicked men to become old. He preserves not their life so long
as they expected, nor with that comfort and satisfaction which are
indeed our life; and their preservation is but a reservation for the
day of wrath," Rom. ii. 5.
III. He is always ready to right those that are any way injured, and to
plead their cause (v. 6): He gives right to the poor, avenges their
quarrel upon their persecutors and forces them to make restitution of
what they have robbed them of. If men will not right the injured poor,
God will.
IV. He takes a particular care for the protection of his good subjects,
v. 7. He not only looks on them, but he never looks off them: He
withdraws not his eyes from the righteous. Though they may seem
sometimes neglected and forgotten, and that befals them which looks
like an oversight of Providence, yet tender careful eye of their
heavenly Father never withdraws from them. If our eye be ever towards
God in duty, his eye will be ever upon us in mercy, and, when we are at
the lowest, will not overlook us.
1. Sometimes he prefers good people to places of trust and honour (v.
7): With kings are they on the throne, and every sheaf is made to bow
to theirs. When righteous persons are advanced to places of honour and
power, it is in mercy to them; for God's grace in them will both arm
them against the temptations that attend preferment and enable them to
improve the opportunity it gives them of doing good. It is also in
mercy to those over whom they are set: When the righteous bear rule the
city rejoices. If the righteous be advanced, they are established.
Those that in honour keep a good conscience stand upon sure ground, and
high places are not such slippery ground to them as they are to others.
But, because it is not often that we see good men made great men in
this world, this may be supposed to refer to the honour to which the
righteous shall rise when their Redeemer shall stand at the latter day
upon the earth; for then only they shall be exalted for ever, and
established for ever; then shall they all shine forth as the sun, and
be made kings and priests to our God.
2. If at any time he bring them into affliction, it is for the good of
their souls, v. 8-10. Some good people are preferred to honour and
power, but others are in trouble. Now observe, (1.) The distress
supposed (v. 8): If they be bound in fetters, laid in prison as Joseph
was, or holden in the cords of any other affliction, confined by pain
and sickness, hampered by poverty, bound in their counsels, and,
notwithstanding all their struggles, held long in this distress. This
was Job's case; he was caught, and kept fast, in the cords of anguish
(as some read it); but observe, (2.) The design God has, in bringing
his people into such distresses as these; it is for the benefit of
their souls, the consideration of which should reconcile us to
affliction and make us think well of it. Three things God intends when
he afflicts us:--[1.] To discover past sins to us, and to bring them to
our remembrance. Then he shows them that amiss in them which before
they did not see. He discovers to them the fact of sin: He shows them
their work. Sin is our own work. If there be any good in us, it is
God's work; and we are concerned to see what work we have made by sin.
He discovers the fault of sin, shows them their transgressions of the
law of God, and withal the sinfulness of sin, that they have exceeded,
and have been beyond measure sinful. True penitents lay a load upon
themselves, do not extenuate, but aggravate, their sins, and own that
they have exceeded in them. Affliction sometimes answers to the sin; it
serves, however, to awaken the conscience and puts men upon
considering. [2.] To dispose our hearts to receive present
instructions: Then he opens their ear to discipline, v. 10. Whom God
chastens he teaches (Ps. xciv. 12), and the affliction makes people
willing to learn, softens the wax, that it may receive the impression
of the seal; yet it does not do this of itself, but the grace of God
working with and by it; it is he that opens the ear, that opens the
heart, who has the key of David. [3.] To deter and draw us off from
iniquity for the future. This is the errand on which the affliction is
sent; it is a command to return from iniquity, to have no more to do
with sin, to turn from it with an aversion to it and a resolution never
to return to it any more, Hos. xiv. 8.
3. If the affliction do its work, and accomplish that for which it is
sent, he will comfort them again, according to the time that he has
afflicted them (v. 11): If they obey and serve him,--if they comply
with his design and serve his purpose in these dispensations,--if, when
the affliction is removed, they continue in the same good mind that
they were in when they were under the smart of it and perform the vows
they made then,--if they live in obedience to God's commands,
particularly those which relate to his service and worship, and in all
instances make conscience of their duty to him,--then they shall spend
their days in prosperity again and their years in true pleasures. Piety
is the only sure way to prosperity and pleasure; this is a certain
truth, and yet few will believe it. If we faithfully serve God, (1.) We
have the promise of outward prosperity, the promise of the life that
now is, and the comforts of it, as far as is for God's glory and our
good; and who would desire them any further? (2.) We have the
possession of inward pleasures, the comfort of communion with God and a
good conscience, and that great peace which those have that love God's
law. If we rejoice not in the Lord always, and in hope of eternal life,
it is our own fault; and what better pleasures can we spend our years
in?
4. If the affliction do not do its work, let them expect the furnace to
be heated seven times hotter till they are consumed (v. 12): If they
obey not, if they are not bettered by their afflictions, are not
reclaimed and reformed, they shall perish by the sword of God's wrath.
Those whom his rod does not cure his sword will kill; and the consuming
fire will prevail if the refining fire do not; for when God judges he
will overcome. If Ahaz, in his distress, trespass yet more against the
Lord, this is that king Ahaz that is marked for ruin, 2 Chron. xxviii.
22; Jer. vi. 29, 30. God would have instructed them by their
afflictions, but they received not instruction, would not take the
hints that were given them; and therefore they shall die without
knowledge, ere they are aware, without any further previous notices
given them; or they shall die because they were without knowledge
notwithstanding the means of knowledge which they were blessed with.
Those that die without knowledge die without grace and are undone for
ever.
V. He brings ruin upon hypocrites, the secret enemies of his kingdom
(such as Elihu described, v. 12), who, though they were numbered among
the righteous whom Elihu had spoken of before, yet did not obey God,
but, being children of disobedience and darkness, become children of
wrath and perdition; these are the hypocrites in heart, who heap up
wrath, v. 13. See the nature of hypocrisy: it lies in the heart, which
is for the world and the flesh when the outside seems to be for God and
religion. Many that are saints in show and saints in word are
hypocrites in heart. That spring is corrupt, and there is an evil
treasure there. See the mischievousness of hypocrisy: hypocrites heap
up wrath. They are doing that every day which is provoking to God, and
will be reckoned with for it all together in the great day. They
treasure up wrath against the day of wrath, Rom. ii. 5. Their sins are
laid up in store with God among his treasures, Deut. xxxii. 34. Compare
Jam. v. 3. As what goes up a vapour comes down a shower, so what goes
up sin, if not repented of, will come down wrath. They think they are
heaping up wealth, heaping up merits, but, when the treasures are
opened, it will prove they were heaping up wrath. Observe, 1. What they
do to heap up wrath. What is it that is so provoking? It is this, They
cry not when he binds them, that is, when they are in affliction, bound
with the cords of trouble, their hearts are hardened, they are stubborn
and unhumbled, and will not cry to God nor make their application to
him. They are stupid and senseless as stocks and stones, despising the
chastening of the Lord. 2. What are the effects of that wrath? They die
in youth, and their life is among the unclean, v. 14. This is the
portion of hypocrites, whom Christ denounced many woes against. If they
continue impenitent, (1.) They shall die a sudden death, die in youth,
when death is most a surprise, and death (that is, the consequence of
it) is always such to hypocrites; as those that die in youth die when
they hoped to live, so hypocrites, at death, go to hell, when they
hoped to go to heaven. When a wicked man dies his expectations shall
perish. (2.) They shall die the second death. Their life, after death
(for so it comes in here), is among the unclean, among the fornicators
(so some), among the worst and vilest of sinners, notwithstanding their
specious and plausible profession. It is among the Sodomites (so the
margin), those filthy wretches, who going after strange flesh, are set
forth for an example, suffering the vengeance of eternal fire, Jude 7.
The souls of the wicked live after death, but they live among the
unclean, the unclean spirits, the devil and his angels, forever
separated from the new Jerusalem, into which no unclean thing shall
enter.
15 He delivereth the poor in his affliction, and openeth their ears in
oppression. 16 Even so would he have removed thee out of the strait
into a broad place, where there is no straitness; and that which should
be set on thy table should be full of fatness. 17 But thou hast
fulfilled the judgment of the wicked: judgment and justice take hold on
thee. 18 Because there is wrath, beware lest he take thee away with
his stroke: then a great ransom cannot deliver thee. 19 Will he
esteem thy riches? no, not gold, nor all the forces of strength. 20
Desire not the night, when people are cut off in their place. 21 Take
heed, regard not iniquity: for this hast thou chosen rather than
affliction. 22 Behold, God exalteth by his power: who teacheth like
him? 23 Who hath enjoined him his way? or who can say, Thou hast
wrought iniquity?
Elihu here comes more closely to Job; and,
I. He tells him what God would have done for him before this if he had
been duly humbled under his affliction. "We all know how ready God is
to deliver the poor in his affliction (v. 15); he always was so. The
poor in spirit, those that are of a broken and contrite heart, he looks
upon with tenderness, and, when they are in affliction, is ready to
help them. He opens their ears, and makes them to hear joy and
gladness, even in their oppressions; while he does not yet deliver them
he speaks to them good words and comfortable words, for the
encouragement of their faith and patience, the silencing of their
fears, and the balancing of their griefs; and even so (v. 16) would he
have done to thee if thou hadst submitted to his providence and
conducted thyself well; he would have delivered and comforted thee, and
we should have had none of these complaints. If thou hadst accommodated
thyself to the will of God, thy liberty and plenty would have been
restored to thee with advantage." 1. "Thou wouldst have been enlarged,
and not confined thus by thy sickness and disgrace: He would have
removed thee into a broad place where is no straitness, and thou
wouldst no longer have been cramped thus and have had all thy measures
broken." 2. "Thou wouldst have been enriched, and wouldst not have been
left in this poor condition; thou wouldst have had thy table richly
spread, not only with food convenient, but with the finest of the
wheat" (see Deut. xxxii. 14) "and the fattest of the flesh." Note, It
ought to silence us under our afflictions to consider that, if we were
better, it would be every way better with us: if we had answered the
ends of an affliction, the affliction would be removed; and deliverance
would come if we were ready for it. God would have done well for us if
we had conducted ourselves well; Ps. lxxxi. 13, 14; Isa. xlviii. 18.
II. He charges him with standing in his own light, and makes him the
cause of the continuance of his own trouble (v. 17): "But thou hast
fulfilled the judgment of the wicked," that is, "Whatever thou art
really, in this thing thou hast conducted thyself like a wicked man,
hast spoken and done like the wicked, hast gratified them and served
their cause; and therefore judgment and justice take hold on thee as a
wicked man, because thou goest in company with them, actest as if thou
wert in their interest, aiding and abetting. Thou hast maintained the
cause of the wicked; and such as a man's cause is such will the
judgment of God be upon him;" so bishop Patrick. It is dangerous being
on the wrong side: accessaries to treason will be dealt with as
principals.
III. He cautions him not to persist in his frowardness. Several good
cautions he gives him to this purport.
1. Let him not make light of divine vengeance, nor be secure, as if he
were in no danger of it (v. 18): "Because there is wrath" (that is,
"because God is a righteous governor, who resents all the affronts
given to his government, because he has revealed his wrath from heaven
against all ungodliness and unrighteousness of men, and because thou
hast reason to fear that thou art under God's displeasure) therefore
beware lest he take thee away suddenly with his stroke, and be so wise
as to make thy peace with him quickly and get his anger turned away
from thee." A warning to this purport Job had given his friends (ch.
xix. 29): Be you afraid of the sword, for wrath brings the punishment
of the sword. Thus contenders are apt, with too much boldness, to bind
one another over to the judgment of God and threaten one another with
his wrath; but he that keeps a good conscience needs not fear the
impotent menaces of proud men. But his was a friendly caution to Job,
and necessary. Even good men have need to be kept to their duty by the
fear of God's wrath. "Thou art a wise and good man, but beware lest he
take thee away, for the wisest and best have enough in them to deserve
his stroke."
2. Let him not promise himself that, if God's wrath should kindle
against him, he could find out ways to escape the strokes of it. (1.)
There is no escaping by money, no purchasing a pardon with silver, or
gold, and such corruptible things: "Even a great ransom cannot deliver
thee when God enters into judgment with thee. His justice cannot be
bribed, nor any of the ministers of his justice. Will he esteem thy
riches, and take from them a commutation of the punishment? No, not
gold, v. 19. If thou hadst as much wealth as ever thou hadst, that
would not ease thee, would not secure thee from the strokes of God's
wrath, in the day of the revelation of which riches profit not," Prov.
xi. 4. See Ps. xlix. 7, 8. (2.) There is no escaping by rescue: "If all
the forces of strength were at thy command, if thou couldst muster ever
so many servants and vassals to appear for thee to force thee out of
the hands of divine vengeance, it were all in vain; God would not
regard it. There is none that can deliver out of his hand." (3.) There
is no escaping by absconding (v. 20): "Desire not the night, which
often favours the retreat of a conquered army and covers it; think not
that thou canst so escape the righteous judgment of God, for the
darkness hideth not from him," Ps. cxxxix. 11, 12. See ch. xxxiv. 22.
"Think not, because in the night people retire to their place, go up to
their beds, and it is then easy to escape being discovered by them,
that God also ascends to his place, and cannot see thee. No; he neither
slumbers nor sleeps. His eyes are open upon the children of men, not
only in all places, but at all times. No rocks nor mountains can
shelter us from his eye." Some understand it of the night of death;
that is the night by which men are cut off from their place, and Job
had earnestly breathed for that night, as the hireling desires the
evening, ch. vii. 2. "But do not do so," says Elihu; "for thou knowest
not what the night of death is." Those that passionately wish for
death, in hopes to make that their shelter from God's wrath, may
perhaps be mistaken. There are those whom wrath pursues into that
night.
3. Let him not continue his unjust quarrel with God and his providence,
which hitherto he had persisted in when he should have submitted to the
affliction (v. 21): "Take heed, look well to thy own spirit, and regard
not iniquity, return not to it (so some), for it is at thy peril if
thou do." Let us never dare to think a favourable thought of sin, never
indulge it, nor allow ourselves in it. Elihu thinks Job had need of
this caution, he having chosen iniquity rather than affliction, that
is, having chosen rather to gratify his own pride and humour in
contending with God than to mortify it by a submission to him and
accepting the punishment. We may take it more generally, and observe
that those who choose iniquity rather than affliction make a very
foolish choice. Those that ease their cares by sinful pleasures,
increase their wealth by sinful pursuits, escape their troubles by
sinful projects, and evade sufferings for righteousness' sake by sinful
compliances against their consciences, make a choice they will repent
of; for there is more evil in the least sin than in the greatest
affliction. It is an evil, and only evil.
4. Let him not dare to prescribe to God, nor give him his measures (v.
22, 23): "Behold, God exalteth by his power," that is, "He does, may,
and can set up and pull down whom he pleases, and therefore it is not
for thee nor me to contend with him." The more we magnify God the more
do we humble and abase ourselves. Now consider, (1.) That God is an
absolute sovereign: He exalts by his own power, and not by strength
derived from any other. He exalts whom he pleases, exalts those that
were afflicted and cast down, by the strength and power which he gives
his people; and therefore who has enjoined him his way? Who presides
above him in his way? Is there any superior from whom he has his
commission and to whom he is accountable? No; he himself is supreme and
independent. Who puts him in mind of his way? so some. Does the eternal
Mind need a remembrancer? No; his own way, as well as ours, is ever
before him. He has not received orders or instructions from any (Isa.
lx. 13, 14), nor is he accountable to any. He enjoins to all the
creatures their way; let not us then enjoin him his, but leave it to
him to govern the world, who is fit to do it. (2.) That he is an
incomparable teacher: Who teaches like him? It is absurd for us to
teach him who is himself the fountain of light, truth, knowledge, and
instruction. He that teaches man knowledge, and so as none else can,
shall not he know? Ps. xciv. 9, 10. Shall we light a candle to the sun?
Observe, When Elihu would give glory to God as a ruler he praises him
as a teacher, for rulers must teach. God does so. He binds with the
cords of a man. In this, as in other things, he is unequalled. None so
fit to direct his own actions as he himself is. He knows what he has to
do, and how to do it for the best, and needs no information nor advice.
Solomon himself had a privy-council to advise him, but the King of
kings has none. Nor is any so fit to direct our actions as he is. None
teaches with such authority and convincing evidence, with such
condescension and compassion, nor with such power and efficacy, as God
does. He teaches by the Bible, and that is the best book, teaches by
his Son, and he is the best Master. (3.) That he is unexceptionably
just in all his proceedings: Who can say, Thou hast wrought iniquity?
Not, Who dares say it? (many do iniquity, and those who tell them of it
do so at their peril), but Who can say it? Who has any cause to say it?
Who can say it and prove it? It is a maxim undoubtedly true, without
limitation, that the King of kings can do no wrong.
24 Remember that thou magnify his work, which men behold. 25 Every
man may see it; man may behold it afar off. 26 Behold, God is great,
and we know him not, neither can the number of his years be searched
out. 27 For he maketh small the drops of water: they pour down rain
according to the vapour thereof: 28 Which the clouds do drop and
distil upon man abundantly. 29 Also can any understand the spreadings
of the clouds, or the noise of his tabernacle? 30 Behold, he
spreadeth his light upon it, and covereth the bottom of the sea. 31
For by them judgeth he the people; he giveth meat in abundance. 32
With clouds he covereth the light; and commandeth it not to shine by
the cloud that cometh betwixt. 33 The noise thereof showeth
concerning it, the cattle also concerning the vapour.
Elihu is here endeavouring to possess Job with great and high thoughts
of God, and so to persuade him into a cheerful submission to his
providence.
I. He represents the work of God, in general, as illustrious and
conspicuous, v. 24. His whole work is so. God does nothing mean. This
is a good reason why we should acquiesce in all the operations of his
providence concerning us in particular. His visible works, those of
nature, and which concern the world in general, are such as we admire
and commend, and in which we observe the Creator's wisdom, power, and
goodness; shall we then find fault with his dispensations concerning
us, and the counsels of his will concerning our affairs? We are here
called to consider the work of God, Eccl. vii. 13. 1. It is plain
before our eyes, nothing more obvious: it is what men behold. Every man
that has but half an eye may see it, may behold it afar off. Look which
way we will, we see the productions of God's wisdom and power; we see
that done, and that doing, concerning which we cannot but say, This is
the work of God, the finger of God; it is the Lord's doing. Every man
may see, afar off, the heaven and all its lights, the earth and all its
fruits, to be the work of Omnipotence; much more when we behold them
nigh at hand. Look at the minutest works of nature through a
microscope; do they not appear curious? The eternal power and godhead
of the Creator are clearly seen and understood by the things that are
made, Rom. i. 20. Every man, even those that have not the benefit of
divine revelation, may see this; for there is no speech or language
where the voice of these natural constant preachers is not heard, Ps.
xix. 3. 2. It ought to be marvellous in our eyes. The beauty and
excellency of the work of God, and the agreement of all the parts of
it, are what we must remember to magnify and highly to extol, not only
justify it as right and good, and what cannot be blamed, but magnify it
as wise and glorious, and such as no creature could contrive or
produce. Man may see his works, and is capable of discerning his hand
in them (which the beasts are not), and therefore ought to praise them
and give him the glory of them.
II. He represents God, the author of them, as infinite and
unsearchable, v. 26. The streams of being, power, and perfection should
lead us to the fountain. God is great, infinitely so,--great in power,
for he is omnipotent and independent,--great in wealth, for he is
self-sufficient and all-sufficient,--great in himself,--great in all
his works,--great, and therefore greatly to be praised,--great, and
therefore we know him not. We know that he is, but not what he is. We
know what he is not, but not what he is. We know in part, but not in
perfection. This comes in here as a reason why we must not arraign his
proceedings, nor find fault with what he does, because it is speaking
evil of the things that we understand not and answering a matter before
we hear if. We know not the duration of his existence, for it is
infinite. The number of his years cannot possibly be searched out, for
he is eternal; there is no number of them. He is a Being without
beginning, succession, or period, whoever was, and ever will be, and
ever the same, the great I AM. This is a good reason why we should not
prescribe to him, nor quarrel with him, because, as he is, such are his
operations, quite out of our reach.
III. He gives some instances of God's wisdom, power, and sovereign
dominion, in the works of nature and the dispensations of common
providence, beginning in this chapter with the clouds and the rain that
descends from them. We need not be critical in examining either the
phrase or the philosophy of this noble discourse. The general scope of
it is to show that God is infinitely great, and the Lord of all, the
first cause and supreme director of all the creatures, and has all
power in heaven and earth (whom therefore we ought, with all humility
and reverence, to adore, to speak well of, and to give honour to), and
that it is presumption for us to prescribe to him the rules and methods
of his special providence towards the children of men, or to expect
from him an account of them, when the operations even of common
providences about the meteors are so various and so mysterious and
unaccountable. Elihu, to affect Job with God's sublimity and
sovereignty, had directed him (ch. xxxv. 5) to look unto the clouds. In
these verses he shows us what we may observe in the clouds we see which
will lead us to consider the glorious perfections of their Creator.
Consider the clouds,
1. As springs to this lower world, the source and treasure of its
moisture, and the great bank through which it circulates--a very
necessary provision, for its stagnation would be as hurtful to this
lower world as that of the blood to the body of man. It is worth while
to observe in this common occurrence, (1.) That the clouds above distil
upon the earth below. If the heavens become brass, the earth becomes
iron; therefore thus the promise of plenty runs, I will hear the
heavens and they shall hear the earth. This intimates to us that every
good gift is from above, from him who is both Father of lights and
Father of the rain, and it instructs us to direct our prayers to him
and to look up. (2.) That they are here said to distil upon man (v.
28); for, though indeed God causes it to rain in the wilderness where
no man is (ch. xxxviii. 26, Ps. civ. 11), yet special respect is had to
man herein, to whom the inferior creatures are all made serviceable and
from whom the actual return of the tribute of praise is required. Among
men, he causes his rain to fall upon the just and upon the unjust,
Matt. v. 45. (3.) They are said to distil the water in small drops, not
in spouts, as when the windows of heaven were opened, Gen. vii. 11. God
waters the earth with that with which he once drowned it, only
dispensing it in another manner, to let us know how much we lie at his
mercy, and how kind he is, in giving rain by drops, that the benefit of
it may be the further and the more equally diffused, as by an
artificial water-pot. (4.) Though sometimes the rain comes in very
small drops, yet, at other times, it pours down in great rain, and this
difference between one shower and another must be resolved into the
divine Providence which orders it so. (5.) Though it comes down in
drops, yet it distils upon man abundantly (v. 28), and therefore is
called the river of God which is full of water, Ps. lxv. 9. (6.) The
clouds pour down according to the vapour that they draw up, v. 27. So
just the heavens are to the earth, but the earth is not so in the
return it makes. (7.) The produce of the clouds is sometimes a great
terror, and at other times a great favour, to the earth, v. 31. When he
pleases by them he judges the people he is angry with. Storms, and
tempests, and excessive rains, destroying the fruits of the earth and
causing inundations, come from the clouds; but, on the other hand, from
them, usually, he gives meat in abundance; they drop fatness upon the
pastures that are clothed with flocks, and the valleys that are covered
with corn, Ps. lxv. 11-13. (8.) Notice is sometimes given of the
approach of rain, v. 33. The noise thereof, among other things, shows
concerning it. Hence we read (1 Kings xviii. 41) of the sound of
abundance of rain, or (as it is in the margin) a sound of a noise of
rain, before it came; and a welcome harbinger it was then. As the
noise, so the face of the sky, shows concerning it, Luke xii. 56. The
cattle also, by a strange instinct, are apprehensive of a change in the
weather nigh at hand, and seek for shelter, shaming man, who will not
foresee the evil and hide himself.
2. As shadows to the upper world (v. 29): Can any understand the
spreading of the clouds? They are spread over the earth as a curtain or
canopy; how they come to be so, how stretched out, and how poised, as
they are, we cannot understand, though we daily see they are so. Shall
we then pretend to understand the reasons and methods of God's judicial
proceedings with the children of men, whose characters and cases are so
various, when we cannot account for the spreadings of the clouds, which
cover the light? v. 32. It is a cloud coming betwixt, v. 32; ch. xxvi.
9. And this we are sensible of, that, by the interposition of the
clouds between us and the sun, we are, (1.) Sometimes favoured; for
they serve as an umbrella to shelter us from the violent heat of the
sun, which otherwise would beat upon us. A cloud of dew in the heat of
harvest is spoken of as a very great refreshment. Isa. xviii. 4. (2.)
Sometimes we are by them frowned upon; for they darken the earth at
noon-day and eclipse the light of the sun. Sin is compared to a cloud
(Isa. xliv. 22), because it comes between us and the light of God's
countenance and obstructs the shining of it. But though the clouds
darken the sun for a time, and pour down rain, yet (post nubila
Phoebus--the sun shines forth after the rain), after he has wearied the
cloud, he spreads his light upon it, v. 30. There is a clear shining
after rain, 2 Sam. xxiii. 4. The sunbeams are darted forth, and reach
to cover even the bottom of the sea, thence to exhale a fresh supply of
vapours, and so raise recruits for the clouds, v. 30. In all this, we
must remember to magnify the work of God.
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J O B
CHAP. XXXVII.
Elihu here goes on to extol the wonderful power of God in the meteors
and all the changes of the weather: if, in those changes, we submit to
the will of God, take the weather as it is and make the best of it, why
should we not do so in other changes of our condition? Here he observes
the hand of God, I. In the thunder and lightning, ver. 1-5. II. In the
frost and snow, the rains and wind, ver. 6-13. III. He applies it to
Job, and challenges him to solve the phenomena of these works of
nature, that confessing his ignorance in them, he might own himself an
incompetent judge in the proceedings of divine Providence, ver. 14-22.
And then, IV. Concludes with his principle, which he undertook to make
out, That God is great and greatly to be feared, ver. 23, 24.
The Address of Elihu. (b. c. 1520.)
1 At this also my heart trembleth, and is moved out of his place. 2
Hear attentively the noise of his voice, and the sound that goeth out
of his mouth. 3 He directeth it under the whole heaven, and his
lightning unto the ends of the earth. 4 After it a voice roareth: he
thundereth with the voice of his excellency; and he will not stay them
when his voice is heard. 5 God thundereth marvellously with his
voice; great things doeth he, which we cannot comprehend.
Thunder and lightning, which usually go together, are sensible
indications of the glory and majesty, the power and terror, of Almighty
God, one to the ear and the other to the eye; in these God leaves not
himself without witness of his greatness, as, in the rain from heaven
and fruitful seasons, he leaves not himself without witness of his
goodness (Acts xiv. 17), even to the most stupid and unthinking. Though
there are natural causes and useful effects of them, which the
philosophers undertake to account for, yet they seem chiefly designed
by the Creator to startle and awaken the slumbering world of mankind to
the consideration of a God above them. The eye and the ear are the two
learning senses; and therefore, though such a circumstance is possible,
they say it was never known in fact that any one was born both blind
and deaf. By the word of God divine instructions are conveyed to the
mind through the ear, by his works through the eye; but, because those
ordinary sights and sounds do not duly affect men, God is pleased
sometimes to astonish men by the eye with his lightnings and by the ear
with his thunder. It is very probable that at this time, when Elihu was
speaking, it thundered and lightened, for he speaks of the phenomena as
present; and, God being about to speak (ch. xxxviii. 1), these were, as
afterwards on Mount Sinai, the proper prefaces to command attention and
awe. Observe here, 1. How Elihu was himself affected, and desired to
affect Job, with the appearance of God's glory in the thunder and
lightning (v. 1, 2): "For my part," says Elihu, "my heart trembles at
it; though I have often heard it, often seen it, yet it is still
terrible to me, and makes every joint of me tremble, and my heart beat
as if it would move out of its place." Thunder and lightning have been
dreadful to the wicked: the emperor Caligula would run into a corner,
or under a bed, for fear of them. Those who are very much astonished,
we say, are thunder-struck. Even good people think thunder and
lightning very awful; and that which makes them the more terrible is
the hurt often done by lightning, many having been killed by it. Sodom
and Gomorrah were laid in ruins by it. It is a sensible indication of
what God could do to this sinful world, and what he will do, at last,
by the fire to which it is reserved. Our hearts, like Elihu's should
tremble at it for fear of God's judgments, Ps. cxix. 120. He also calls
upon Job to attend to it (v. 2): Hear attentively the noise of his
voice. Perhaps as yet it thundered at a distance, and could not be
heard without listening: or rather, Though the thunder will be heard,
and whatever we are doing we cannot help attending to it, yet, to
apprehend and understand the instructions God thereby gives us, we have
need to hear with great attention and application of mind. Thunder is
called the voice of the Lord (Ps. xxix. 3, &c.), because by it God
speaks to the children of men to fear before him, and it should put us
in mind of that mighty word by which the world was at first made, which
is called thunder. Ps. civ. 7, At the voice of thy thunder they hasted
away, namely, the waters, when God said, Let them be gathered into one
place. Those that are themselves affected with God's greatness should
labour to affect others. 2. How he describes them. (1.) Their original,
not their second causes, but the first. God directs the thunder, and
the lightning is his, v. 3. Their production and motion are not from
chance, but from the counsel of God and under the direction and
dominion of his providence, though to us they seem accidental and
ungovernable. (2.) Their extent. The claps of thunder roll under the
whole heaven, and are heard far and near; so are the lightnings darted
to the ends of the earth; they come out of the one part under heaven
and shine to the other, Luke xvii. 24. Though the same lightning and
thunder do not reach to all places, yet they reach to very distant
places in a moment, and there is no place but, some time or other, has
these alarms from heaven. (3.) Their order. The lightning is first
directed, and after it a voice roars, v. 4. The flash of fire, and the
noise it makes in a watery cloud, are really at the same time; but,
because the motion of light is much quicker than that of sound, we see
the lightning some time before we hear the thunder, as we see the
firing of a great gun at a distance before we hear the report of it.
The thunder is here called the voice of God's excellency, because by it
he proclaims his transcendent power and greatness. He sends forth his
voice and that a mighty voice, Ps. lxviii. 33. (4.) Their violence. He
will not stay them, that is, he does not need to check them, or hold
them back, lest they should grow unruly and out of his power to
restrain them, but lets them take their course, says to them, Go, and
they go--Come, and they come--Do this, and they do it. He will not stay
the rains and showers that usually follow upon the thunder (which he
had spoken of, ch. xxxvi. 27, 29), so some, but will pour them out upon
the earth when his voice is heard. Thunder-showers are sweeping rains,
and for them he makes the lightnings, Ps. cxxxv. 7. (5.) The inference
he draws from all this, v. 5. Does God thunder thus marvellously with
his voice? We must then conclude that his other works are great, and
such as we cannot comprehend. From this one instance we may argue to
all, that, in the dispensations of his providence, there is that which
is too great, too strong, for us to oppose or strive against, and too
high, too deep, for us to arraign or quarrel with.
6 For he saith to the snow, Be thou on the earth; likewise to the small
rain, and to the great rain of his strength. 7 He sealeth up the hand
of every man; that all men may know his work. 8 Then the beasts go
into dens, and remain in their places. 9 Out of the south cometh the
whirlwind: and cold out of the north. 10 By the breath of God frost
is given: and the breadth of the waters is straitened. 11 Also by
watering he wearieth the thick cloud: he scattereth his bright cloud:
12 And it is turned round about by his counsels: that they may do
whatsoever he commandeth them upon the face of the world in the earth.
13 He causeth it to come, whether for correction, or for his land, or
for mercy.
The changes and extremities of the weather, wet or dry, hot or cold,
are the subject of a great deal of our common talk and observation; but
how seldom do we think and speak of these things, as Elihu does here,
with an awful regard to God the director of them, who shows his power
and serves the purposes of his providence by them! We must take notice
of the glory of God, not only in the thunder and lightning, but in the
more common revolutions of the weather, which are not so terrible and
which make less noise. As,
I. In the snow and rain, v. 6. Thunder and lightning happen usually in
the summer, but here he takes notice of the winter-weather. Then he
saith to the snow, Be thou on the earth; he commissions it, he commands
it, he appoints it, where it shall light and how long it shall lie. He
speaks, and it is done: as in the creation of the world, Let there be
light, so in the works of common providence, Snow, be thou on the
earth. Saying and doing are not two things with God, though they are
with us. When he speaks the word the small rain distils and the great
rain pours down as he pleases--the winter-rain (so the LXX.), for in
those countries, when the winter was past, the rain was over and gone,
Cant. ii. 11. The distinction in the Hebrew between the small rain and
the great rain is this, that the former is called a shower of rain, the
latter of rains, many showers in one; but all are the showers of his
strength: the power of God is to be observed as much in the small rain
that soaks into the earth as in the great rain that batters on the
house-top and washes away all before it. Note, The providence of God is
to be acknowledged, both by husbandmen in the fields and travellers
upon the road, in every shower of rain, whether it does them a kindness
of a diskindness. It is sin and folly to contend with God's providence
in the weather; if he send the snow or rain, can we hinder them? Or
shall we be angry at them? It is as absurd to quarrel with any other
disposal of Providence concerning ourselves or ours. The effect of the
extremity of the winter-weather is that it obliges both men and beasts
to retire, making it uncomfortable and unsafe for them to go abroad. 1.
Men retire to their houses from their labours in the field, and keep
within doors (v. 7): He seals up the hand of every man. In frost and
snow, husbandmen cannot follow their business, nor some tradesmen, nor
travellers, when the weather is extreme. The plough is laid by, the
shipping laid up, nothing is to be done, nothing to be got, that men,
being taken off from their own work, may know his work, and contemplate
that, and give him the glory of that, and, by the consideration of that
work of his in the weather which seals up their hands, be led to
celebrate his other great and marvellous works. Note, When we are, upon
any account, disabled from following our worldly business, and taken
off from it, we should spend our time rather in the exercises of piety
and devotion (in acquainting ourselves with the works of God and
praising him in them) than in foolish idle sports and recreations. When
our hands are sealed up our hearts should be thus opened, and the less
we have at any time to do in the world the more we should thereby be
driven to our Bibles and our knees. 2. The beasts also retire to their
dens and remain in their close places, v. 8. It is meant of the wild
beasts, which, being wild, must seek a shelter for themselves, to which
by instinct they are directed, while the tame beasts, which are
serviceable to man, are housed and protected by his care, as Exod. ix.
20. The ass has no den but his master's crib, and thither he goes, not
only to be safe and warm, but to be fed. Nature directs all creatures
to shelter themselves from a storm; and shall man alone be unprovided
with an ark?
II. In the winds, which blow from different quarters and produce
different effects (v. 9): Out of the hidden place (so it may be read)
comes the whirlwind; it turns round, and so it is hard to say from
which point it comes but it comes from the secret chamber, as the word
signifies, which I am not so willing to understand of the south,
because he says here (v. 17) that the wind out of the south is so far
from being a whirlwind that it is a warming, quieting, wind. But at
this time, perhaps, Elihu saw a whirlwind-cloud coming out of the south
and making towards them, out of which the Lord spoke soon after, ch.
xxxviii. 1. Or, if turbulent winds which bring showers come out of the
south, cold and drying blasts come out of the north to scatter the
vapours and clear the air of them.
III. In the frost, v. 10. See the cause of it: It is given by the
breath of God, that is, by the word of his power and the command of his
will; or, as some understand it, by the wind, which is the breath of
God, as the thunder is his voice; it is caused by the cold freezing
wind out of the north. See the effect of it: The breadth of the waters
is straitened, that is, the waters that had spread themselves, and
flowed with liberty, are congealed, benumbed, arrested, bound up in
crystal fetters. This is such an instance of the power of God as, if it
were not common, would be next to a miracle.
IV. In the clouds, the womb where all these watery meteors are
conceived, of which he had spoken, ch. xxxvi. 28. Three sorts of clouds
he here speaks of:--1. Close, black, thick clouds, pregnant with
showers; and these with watering he wearies (v. 11), that is, they
spend themselves, and are exhausted by the rain into which they melt
and are dissolved, pouring out water till they are weary and can pour
out no more. See what pains, as I may say, the creatures, even those
above us, take to serve man: the clouds water the earth till they are
weary; they spend and are spent for our benefit, which shames and
condemns us for the little good we do in our places, though it would be
to our own advantage, for he that watereth shall be watered also
himself. 2. Bright thin clouds, clouds without water; and these he
scattereth; they are dispersed of themselves, and not dissolved into
rain, but what becomes of them we know not. The bright cloud, in the
evening, when the sky is red, is scattered, and proves an earnest of a
fair day, Matt. xvi. 2. 3. Flying clouds, which do not dissolve, as the
thick cloud, into a close rain, but are carried upon the wings of the
wind from place to place, dropping showers as they go; and these are
said to be turned round about by his counsels, v. 12. The common people
say that the rain is determined by the planets, which is as bad
divinity as it is philosophy, for it is guided and governed by the
counsel of God, which extends even to those things that seem most
casual and minute, that they may do whatsoever he commands them; for
the stormy winds, and the clouds that are driven by them, fulfil his
word; and by this means he causes it to rain upon one city and not upon
another, Amos iv. 7, 8. Thus his will is done upon the face of the
world in the earth, that is, among the children of men, to whom God has
an eye in all these things, of whom it is said that he made them to
dwell on the face of the earth, Acts xvii. 26. The inferior creatures,
being incapable of doing moral actions, are incapable of receiving
rewards and punishments: but, among the children of men, God causes the
rain to come, either for the correction of his land or for a mercy to
it, v. 13. (1.) Rain sometimes turns into a judgment. It is a scourge
to a sinful land; as once it was for the destruction of the whole
world, so it is now often for the correction or discipline of some
parts of it, by hindering seedness and harvest, raising the waters, and
damaging the fruits. Some have said that our nation has received much
more prejudice by the excess of rain than by the want of it. (2.) At
other times it is a blessing. It is for his land, that this may be made
fruitful; and, besides that which is just necessary, he gives for
mercy, to fatten it and make it more fruitful. See what a necessary
dependence we have upon God, when the very same thing, according to the
proportion in which it is given, may be either a great judgment or a
great mercy, and without God we cannot have either a shower or a fair
gleam.
14 Hearken unto this, O Job: stand still, and consider the wondrous
works of God. 15 Dost thou know when God disposed them, and caused
the light of his cloud to shine? 16 Dost thou know the balancings of
the clouds, the wondrous works of him which is perfect in knowledge?
17 How thy garments are warm, when he quieteth the earth by the south
wind? 18 Hast thou with him spread out the sky, which is strong, and
as a molten looking glass? 19 Teach us what we shall say unto him;
for we cannot order our speech by reason of darkness. 20 Shall it be
told him that I speak? if a man speak, surely he shall be swallowed up.
Elihu here addresses himself closely to Job, desiring him to apply what
he had hitherto said to himself. He begs that he would hearken to this
discourse (v. 14), that he would pause awhile: Stand still, and
consider the wondrous works of God. What we hear is not likely to
profit us unless we consider it, and we are not likely to consider
things fully unless we stand still and compose ourselves to the
consideration of them. The works of God, being wondrous, both deserve
and need our consideration, and the due consideration of them will help
to reconcile us to all his providences. Elihu, for the humbling of Job,
shows him,
I. That he had no insight into natural causes, could neither see the
springs of them nor foresee the effects of them (v. 15-17): Dost thou
know this and know that which are the wondrous works of him who is
perfect in knowledge? We are here taught, 1. The perfection of God's
knowledge. It is one of the most glorious perfections of God that he is
perfect in knowledge; he is omniscient. His knowledge is intuitive: he
sees, and does not know by report. It is intimate and entire: he knows
things truly, and not by their colours--thoroughly, and not by
piecemeal. To his knowledge there is nothing distant, but all
near--nothing future, but all present--nothing hid, but all open. We
ought to acknowledge this in all his wondrous works, and it is
sufficient to satisfy us in those wondrous works which we know not the
meaning of that they are the works of one that knows what he does. 2.
The imperfection of our knowledge. The greatest philosophers are much
in the dark concerning the powers and works of nature. We are a paradox
to ourselves, and every thing about us is a mystery. The gravitation of
bodies, and the cohesion of the parts of matter, are most certain, and
yet unaccountable. It is good for us to be made sensible of our own
ignorance. Some have confessed their ignorance, and those that would
not do this have betrayed it. But we must all infer from it what
incompetent judges we are of the divine politics, when we understand so
little even of the divine mechanics. (1.) We know not what orders God
has given concerning the clouds, nor what orders he will give, v. 15.
That all is done by determination and with design we are sure; but what
is determined, and what designed, and when the plan was laid, we know
not. God often causes the light of his cloud to shine, in the rainbow
(so some), in the lightning (so others); but did we foresee, or could
we foretel, when he would do it? If we foresee the change of weather a
few hours before, by vulgar observation, or when second causes have
begun to work by the weather-glass, yet how little do these show us of
the purposes of God by these changes! (2.) We know not how the clouds
are poised in the air, the balancing of them, which is one of the
wondrous works of God. They are so balanced, so spread, that they never
rob us of the benefit of the sun (even the cloudy day is day), so
balanced that they do not fall at once, nor burst into cataracts or
water-spouts. The rainbow is an intimation of God's favour in balancing
the clouds so as to keep them from drowning the world. Nay, so are they
balanced that they impartially distribute their showers on the earth,
so that, one time or other, every place has its share. (3.) We know not
how the comfortable change comes when the winter is past, v. 17. [1.]
How the weather becomes warm after it has been cold. We know how our
garment came to be warm upon us, that is, how we come to be warm in our
clothes, by reason of the warmth of the air we breathe in. Without
God's blessing we should clothe ourselves, yet not be warm, Hag. i. 6.
But, when he so orders it, the clothes are warm upon us, which, in the
extremity of cold weather, would not serve to keep us warm. [2.] How it
becomes calm after it has been stormy: He quiets the earth by the south
wind, when the spring comes. As he has a blustering freezing north
wind, so he has a thawing, composing, south wind; the Spirit is
compared to both, because he both convinces and comforts, Cant. iv. 16.
II. That he had no share at all in the first making of the world (v.
18): "Hast thou with him spread out the sky? Thou canst not pretend to
have stretched it out without him, no, nor to have stretched it out in
conjunction with him; for he was far from needing any help either in
contriving or in working." The creation of the vast expanse of the
visible heavens (Gen. i. 6-8), which we see in being to this day, is a
glorious instance of the divine power, considering, 1. That, though it
is fluid, yet it is firm. It is strong, and has its name from its
stability. It still is what it was, and suffers no decay, nor shall the
ordinances of heaven be altered till the lease expires with time. 2.
That, though it is large, it is bright and most curiously fine: It is a
molten looking-glass, smooth and polished, and without the least flaw
or crack. In this, as in a looking-glass, we may behold the glory of
God and the wisdom of his handy work, Ps. xix. 1. When we look up to
heaven above we should remember it is a mirror or looking-glass, not to
show us our own faces, but to be a faint representation of the purity,
dignity, and brightness of the upper world and its glorious
inhabitants.
III. That neither he nor they were able to speak of the glory of God in
any proportion to the merit of the subject, v. 19, 20. 1. He challenges
Job to be their director, if he durst undertake the task. He speaks it
ironically: "Teach us, if thou canst, what we shall say unto him, v.
19. Thou hast a mind to reason with God, and wouldst have us to contend
with him on thy behalf; teach us then what we shall say. Canst thou see
further into this abyss than we can? If thou canst, favour us with thy
discoveries, furnish us with instructions." 2. He owns his own
insufficiency both in speaking to God and in speaking of him: We cannot
order our speech by reason of darkness. Note, The best of men are much
in the dark concerning the glorious perfections of the divine nature
and the administrations of the divine government. Those that through
grace know much of God, yet know little, yea, nothing, in comparison
with what is to be known, and what will be known, when that which is
perfect shall come and the veil shall be rent. When we would speak of
God we speak confusedly and with great uncertainty, and are soon at a
loss and run aground, not for want of matter, but for want of words. As
we must always begin with fear and trembling, lest we speak amiss (De
Deo etiam vera dicere periculosum est--Even while affirming what is
true concerning God we incur risk), so we must conclude with shame and
blushing, for having spoken no better. Elihu himself had, for his part,
spoken well on God's behalf, and yet is so far from expecting a fee, or
thinking that God was beholden to him for it, or that he was fit to be
standing counsel for him, that (1.) He is even ashamed of what he has
said, not of the cause, but of his own management of it: "Shall it be
told him that I speak? v. 20. Shall it be reported to him as a
meritorious piece of service, worthy his notice? By no means; let it
never be spoken of," for he fears that the subject has suffered by his
undertaking it, as a fine face is wronged by a bad painter, and his
performance is so far from meriting thanks that it needs pardon. When
we have done all we can for God we must acknowledge that we are
unprofitable servants and have nothing at all to boast of. He is afraid
of saying any more: If a man speak, if he undertake to plead for God,
much more if he offer to plead against him, surely he shall be
swallowed up. If he speak presumptuously, God's wrath shall soon
consume him; but, if ever so well, he will soon lose himself in the
mystery and be over powered by the divine lustre. Astonishment will
strike him blind and dumb.
21 And now men see not the bright light which is in the clouds: but the
wind passeth, and cleanseth them. 22 Fair weather cometh out of the
north: with God is terrible majesty. 23 Touching the Almighty, we
cannot find him out: he is excellent in power, and in judgment, and in
plenty of justice: he will not afflict. 24 Men do therefore fear him:
he respecteth not any that are wise of heart.
Elihu here concludes his discourse with some short but great sayings
concerning the glory of God, as that which he was himself impressed,
and desired to impress others, with a holy awe of. He speaks concisely,
and in haste, because, it should seem, he perceived that God was about
to take the work into his own hands. 1. He observes that God who has
said that he will dwell in the thick darkness and make that his
pavilion (2 Chron. vi. 1, Ps. xviii. 11) is in that awful chariot
advancing towards them, as if he were preparing his throne for
judgment, surrounded with clouds and darkness, Ps. xcvii. 2, 9. He saw
the cloud, with a whirlwind in the bosom of it, coming out of the
south; but now it hung so thick, so black, over their heads, that they
could none of them see the bright light which just before was in the
clouds. The light of the sun was now eclipsed. This reminded him of the
darkness by reason of which he could not speak (v. 19), and made him
afraid to go on, v. 20. Thus the disciples feared when they entered
into a cloud, Luke ix. 34. Yet he looks to the north, and sees it clear
that way, which gives him hope that the clouds are not gathering for a
deluge; they are covered, but not surrounded, with them. He expects
that the wind will pass (so it may be read) and cleanse them, such a
wind as passed over the earth to clear it from the waters of Noah's
flood (Gen. viii. 1), in token of the return of God's favour; and then
fair weather will come out of the north (v. 22) and all will be well.
God will not always frown, nor contend for ever. 2. He hastens to
conclude, now that God is about to speak; and therefore delivers much
in a few words, as the sum of all that he had been discoursing of,
which, if duly considered, would not only clench the nail he had been
driving, but make way for what God would say. He observes, (1.) That
with God is terrible majesty. He is a God of glory and such
transcendent perfection as cannot but strike an awe upon all his
attendants and a terror upon all his adversaries. With God is terrible
praise (so some), for he is fearful in praises, Exod. xv. 11. (2.) That
when we speak touching the Almighty we must own that we cannot find him
out; our finite understandings cannot comprehend his infinite
perfections, v. 23. Can we put the sea into an egg-shell? We cannot
trace the steps he takes in his providence. His way is in the sea. (3.)
That he is excellent in power. It is the excellency of his power that
he can do whatever he pleases in heaven and earth. The universal extent
and irresistible force of his power are the excellency of it; no
creature has an arm like him, so long, so strong. (4.) That he is not
less excellent in wisdom and righteousness, in judgment and plenty of
justice, else there would be little excellency in his power. We may be
sure that he who can do every thing will do every thing for the best,
for he is infinitely wise, and will not in any thing do wrong, for he
is infinitely just. When he executes judgment upon sinners, yet there
is plenty of justice in the execution, and he inflicts not more than
they deserve. (5.) That he will not afflict, that is, that he will not
afflict willingly; it is no pleasure to him to grieve the children of
men, much less his own children. He never afflicts but when there is
cause and when there is need, and he does not overburden us with
affliction, but considers our frame. Some read it thus: "The Almighty,
whom we cannot find out, is great in power, but he will not afflict in
judgment, and with him is plenty of justice, nor is he extreme to mark
what we do amiss." (6.) He values not the censures of those who are
wise in their own conceit: He respecteth them not, v. 24. He will not
alter his counsels to oblige them, nor can those that prescribe to him
prevail with him to do as they would have him do. He regards the prayer
of the humble, but not the policies of the crafty. No, the foolishness
of God is wiser than men, 1 Cor. i. 15. (7.) From all this it is easy
to infer that, since God is great, he is greatly to be feared; nay,
because he is gracious and will not afflict, men do therefore fear him,
for there is forgiveness with him, that he may be feared, Ps. cxxx. 4.
It is the duty and interest of all men to fear God. Men shall fear him
(so some); sooner or later they shall fear him. Those that will not
fear the Lord and his goodness shall for ever tremble under the
pourings out of the vials of his wrath.
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J O B
CHAP. XXXVIII.
In most disputes the strife is who shall have the last word. Job's
friends had, in this controversy, tamely yielded it to Job, and then he
to Elihu. But, after all the wranglings of the counsel at bar, the
judge upon the bench must have the last word; so God had here, and so
he will have in every controversy, for every man's judgment proceeds
from him and by his definitive sentence every man must stand or fall
and every cause be won or lost. Job had often appealed to God, and had
talked boldly how he would order his cause before him, and as a prince
would he go near unto him; but, when God took the throne, Job had
nothing to say in his own defence, but was silent before him. It is not
so easy a matter as some think it to contest with the Almighty. Job's
friends had sometimes appealed to God too: "O that God would speak!"
ch. xi. 7. And now, at length, God does speak, when Job, by Elihu's
clear and close arguings was mollified a little, and mortified, and so
prepared to hear what God had to say. It is the office of ministers to
prepare the way of the Lord. That which the great God designs in this
discourse is to humble Job, and bring him to repent of, and to recant,
his passionate indecent expressions concerning God's providential
dealings with him; and this he does by calling upon Job to compare
God's eternity with his own time, God's omniscience with his own
ignorance, and God's omnipotence with his own impotency. I. He begins
with an awakening challenge and demand in general, ver. 2, 3. II. He
proceeds in divers particular instances and proofs of Job's utter
inability to contend with God, because of his ignorance and weakness:
for, 1. He knew nothing of the founding of the earth, ver. 4-7. 2.
Nothing of the limiting of the sea, ver. 8-11. 3. Nothing of the
morning light, ver. 12-15. 4. Nothing of the dark recesses of the sea
and earth, ver. 16-21. 5. Nothing of the springs in the clouds (ver.
22-27), nor the secret counsels by which they are directed. 6. He could
do nothing towards the production of the rain, or frost, or lightning
(ver. 28-30, 34, 35, 37, 38), nothing towards the directing of the
stars and their influences (ver. 31-33), nothing towards the making of
his own soul, ver. 36. And lastly, he could not provide for the lions
and the ravens, ver. 39-41. If, in these ordinary works of nature, Job
was puzzled, how durst he pretend to dive into the counsels of God's
government and to judge of them? In this (as bishop Patrick observes)
God takes up the argument begun by Elihu (who came nearest to the
truth) and prosecutes it in inimitable words, excelling his, and all
other men's, in the loftiness of the style, as much as thunder does a
whisper.
God Answers Out of the Whirlwind. (b. c. 1520.)
1 Then the Lord answered Job out of the whirlwind, and said, 2 Who is
this that darkeneth counsel by words without knowledge? 3 Gird up now
thy loins like a man; for I will demand of thee, and answer thou me.
Let us observe here, 1. Who speaks--The Lord, Jehovah, not a created
angel, but the eternal Word himself, the second person in the blessed
Trinity, for it is he by whom the worlds were made, and that was no
other than the Son of God. The same speaks here that afterwards spoke
from Mount Sinai. Here he begins with the creation of the world, there
with the redemption of Israel out of Egypt, and from both is inferred
the necessity of our subjection to him. Elihu had said, God speaks to
men and they do not perceive it (ch. xxxiii. 14); but this they could
not but perceive, and yet we have a more sure word of prophecy, 2 Pet.
i. 19. 2. When he spoke--Then. When they had all had their saying, and
yet had not gained their point, then it was time for God to interpose,
whose judgment is according to truth. When we know not who is in the
right, and perhaps are doubtful whether we ourselves are, this may
satisfy us, That God will determine shortly in the valley of decision,
Joel iii. 14. Job had silenced his three friends, and yet could not
convince them of his integrity in the main. Elihu had silenced Job, and
yet could not bring him to acknowledge his mismanagement of this
dispute. But now God comes, and does both, convinces Job first of his
unadvised speaking and makes him cry, Peccavi--I have done wrong; and,
having humbled him, he puts honour upon him, by convincing his three
friends that they had done him wrong. These two things God will, sooner
or later, do for his people: he will show them their faults, that they
may be themselves ashamed of them, and he will show others their
righteousness, and bring it forth as the light, that they may be
ashamed of their unjust censures of them. 3. How he spoke--Out of the
whirlwind, the rolling and involving cloud, which Elihu took notice of,
ch. xxxvii. 1, 2, 9. A whirlwind prefaced Ezekiel's vision (Ezek. i.
4), and Elijah's, 1 Kings xix. 11. God is said to have his way in the
whirlwind (Nah. i. 3), and, to show that even the stormy wind fulfils
his word, here it was made the vehicle of it. This shows what a mighty
voice God's is, that is was not lost, but perfectly audible, even in
the noise of a whirlwind. Thus God designed to startled Job, and to
command his attention. Sometimes God answers his own people in terrible
corrections, as out of the whirlwind, but always in righteousness. 4.
To whom he spoke: He answered Job, directed his speech to him, to
convince him of what was amiss, before he cleared him from the unjust
aspersions cast upon him. It is God only that can effectually convince
of sin, and those shall so be humbled whom he designs to exalt. Those
that desire to hear from God, as Job did, shall certainly hear from him
at length. 5. What he said. We may conjecture that Elihu, or some other
of the auditory, wrote down verbatim what was delivered out of the
whirlwind, for we find (Rev. x. 4) that, when the thunders uttered
their voices, John was prepared to write. Or, if it was not written
then, yet, the penman of the book being inspired by the Holy Ghost, we
are sure that we have here a very true and exact report of what was
said. The Spirit (says Christ) shall bring to your remembrance, as he
did here, what I have said to you. The preface is very searching. (1.)
God charges him with ignorance and presumption in what he had said (v.
2): "Who is this that talks at this rate? Is it Job? What! a man? That
weak, foolish, despicable, creature--shall he pretend to prescribe to
me what I must do or to quarrel with me for what I have done? Is it
Job? What! my servant Job, a perfect and an upright man? Can he so far
forget himself, and act unlike himself? Who, where, is he that darkens
counsel thus by words without knowledge? Let him show his face if he
dare, and stand to what he has said." Note, Darkening the counsels of
God's wisdom with our folly is a great affront and provocation to God.
Concerning God's counsels we must own that we are without knowledge.
They are a deep which we cannot fathom; we are quite out of our
element, out of our aim, when we pretend to account for them. Yet we
are too apt to talk of them as if we understood them, with a great deal
of niceness and boldness; but, alas! we do but darken them, instead of
explaining them. We confound and perplex ourselves and one another when
we dispute of the order of God's decrees, and the designs, and reasons,
and methods, of his operations of providence and grace. A humble faith
and sincere obedience shall see further and better into the secret of
the Lord than all the philosophy of the schools, and the searches of
science, so called. This first word which God spoke is the more
observable because Job, in his repentance, fastens upon it as that
which silenced and humbled him, ch. xlii. 3. This he repeated and
echoed as the arrow that stuck fast in him: "I am the fool that has
darkened counsel." There was some colour to have turned it upon Elihu,
as if God meant him, for he spoke last, and was speaking when the
whirlwind began; but Job applied it to himself, as it becomes us to do
when faithful reproofs are given, and not (as most do) to billet them
upon other people. (2.) He challenges him to give such proofs of his
knowledge as would serve to justify his enquiries into the divine
counsels (v. 3): "Gird up now thy loins like a stout man; prepare
thyself for the encounter; I will demand of thee, will put some
questions to thee, and answer me if thou canst, before I answer thine."
Those that go about to call God to an account must expect to be
catechised and called to an account themselves, that they may be made
sensible of their ignorance and arrogance. God here puts Job in mind of
what he had said, ch. xiii. 22. Call thou, and I will answer. "Now make
thy words good."
The Creation of the World. (b. c. 1520.)
4 Where wast thou when I laid the foundations of the earth? declare, if
thou hast understanding. 5 Who hath laid the measures thereof, if
thou knowest? or who hath stretched the line upon it? 6 Whereupon are
the foundations thereof fastened? or who laid the corner stone thereof;
7 When the morning stars sang together, and all the sons of God
shouted for joy? 8 Or who shut up the sea with doors, when it brake
forth, as if it had issued out of the womb? 9 When I made the cloud
the garment thereof, and thick darkness a swaddlingband for it, 10
And brake up for it my decreed place, and set bars and doors, 11 And
said, Hitherto shalt thou come, but no further: and here shall thy
proud waves be stayed?
For the humbling of Job, God here shows him his ignorance even
concerning the earth and the sea. Though so near, though so bulky, yet
he could give no account of their origination, much less of heaven
above or hell beneath, which are at such a distance, or of the several
parts of matter which are so minute, and then, least of all, of the
divine counsels.
I. Concerning the founding of the earth. "If he have such a mighty
insight, as he pretends to have, into the counsels of God, let him give
some account of the earth he goes upon, which is given to the children
of men."
1. Let him tell where he was when this lower world was made, and
whether he was advising of assisting in that wonderful work (v. 4):
"Where wast thou when I laid the foundations of the earth? Thy
pretensions are high; canst thou pretend to his? Wast thou present when
the world was made?" See here, (1.) The greatness and glory of God: I
laid the foundations of the earth. This proves him to be the only
living and true God, and a God of power (Isa. xl. 21, Jer. x. 11, 12),
and encourages us to trust in him at all times, Isa. li. 13, 16. (2.)
The meanness and contemptibleness of man: "Where wast thou then? Thou
that hast made such a figure among the children of the east, and
settest up for an oracle, and a judge of the divine counsels, where was
thou when the foundations of the earth were laid?" So far were we from
having any hand in the creation of the world, which might entitle us to
a dominion in it, or so much as being witnesses of it, by which we
might have gained an insight into it, that we were not then in being.
The first man was not, much less were we. It is the honour of Christ
that he was present when this was done (Prov. viii. 22, &c., John i. 1,
2); but we are of yesterday and know nothing. Let us not therefore find
fault with the works of God, nor prescribe to him. He did not consult
us in making the world, and yet it is well made; why should we expect
then that he should take his measures from us in governing it?
2. Let him describe how this world was made, and give a particular
account of the manner in which this strong and stately edifice was
formed and erected: "Declare, if thou hast so much understanding as
thou fanciest thyself to have, what were the advances of that work."
Those that pretend to have understanding above others ought to give
proof of it. Show me thy faith by thy works, thy knowledge by thy
words. Let Job declare it if he can, (1.) How the world came to be so
finely framed, with so much exactness, and such an admirable symmetry
and proportion of all the parts of it (v. 5): "Stand forth, and tell
who laid the measures thereof and stretched out the line upon it." Wast
thou the architect that formed the model and then drew the dimensions
by rule according to it? The vast bulk of the earth is moulded as
regularly as if it had been done by line and measure; but who can
describe how it was cast into this figure? Who can determine its
circumference and diameter, and all the lines that are drawn on the
terrestrial globe? It is to this day a dispute whether the earth stands
still or turns round; how then can we determine by what measures it was
first formed? (2.) How it came to be so firmly fixed. Though it is hung
upon nothing, yet it is established, that it cannot be moved; but who
can tell upon what the foundations of it are fastened, that it may not
sink with its own weight, or who laid the corner-stone thereof, that
the parts of it may not fall asunder? v. 6. What God does, it shall be
for ever (Eccl. iii. 14); and therefore, as we cannot find fault with
God's work, so we need not be in fear concerning it; it will last, and
answer the end, the works of his providence as well as the work of
creation; the measures of neither can never be broken; and the work of
redemption is no less firm, of which Christ himself is both the
foundation and the corner-stone. The church stands as fast as the
earth.
3. Let him repeat, if he can, the songs of praise which were sung at
that solemnity (v. 7), when the morning-stars sang together, the
blessed angels (the first-born of the Father of light), who, in the
morning of time, shone as brightly as the morning star, going
immediately before the light which God commanded to shine out of
darkness upon the seeds of this lower world, the earth, which was
without form and void. They were the sons of God, who shouted for joy
when they saw the foundations of the earth laid, because, though it was
not made for them, but for the children of men, and though it would
increase their work and service, yet they knew that the eternal Wisdom
and Word, whom they were to worship (Heb. i. 6), would rejoice in the
habitable parts of the earth, and that much of his delight would be in
the sons of men, Prov. viii. 31. The angels are called the sons of God
because they bear much of his image, are with him in his house above,
and serve him as a son does his father. Now observe here, (1.) The
glory of God, as the Creator of the world, is to be celebrated with joy
and triumph by all his reasonable creatures; for they are qualified and
appointed to be the collectors of his praises from the inferior
creatures, who can praise him merely as objects that exemplify his
workmanship. (2.) The work of angels is to praise God. The more we
abound in holy, humble, thankful, joyful praise, the more we do the
will of God as they do it; and, whereas we are so barren and defective
in praising God, it is a comfort to think that they are doing it in a
better manner. (3.) They were unanimous in singing God's praises; they
sang together with one accord, and there was no jar in their harmony.
The sweetest concerts are in praising God. (4.) They all did it, even
those who afterwards fell and left their first estate. Even those who
have praised God may, by the deceitful power of sin, be brought to
blaspheme him, and yet God will be eternally praised.
II. Concerning the limiting of the sea to the place appointed for it,
v. 8, &c. This refers to the third day's work, when God said (Gen. i.
9), Let the waters under the heaven be gathered together unto one
place, and it was so. 1. Out of the great deep or chaos, in which earth
and water were intermixed, in obedience to the divine command the
waters broke forth like a child out of the teeming womb, v. 8. Then the
waters that had covered the deep, and stood above the mountains,
retired with precipitation. At God's rebuke they fled, Ps. civ. 6, 7.
2. This newborn babe is clothed and swaddled, v. 9. The cloud is made
the garment thereof, with which it is covered, and thick darkness (that
is, shores vastly remote and distant from one another and quite in the
dark one to another) is a swaddling-band for it. See with what ease the
great God manages the raging sea; notwithstanding the violence of its
tides, and the strength of its billows, he manages it as the nurse does
the child in swaddling clothes. It is not said, He made rocks and
mountains its swaddling bands, but clouds and darkness, something that
we are not aware of and should think least likely for such a purpose.
3. There is a cradle too provided for this babe: I broke up for it my
decreed place, v. 10. Valleys were sunk for it in the earth, capacious
enough to receive it, and there it is laid to sleep; and, if it be
sometimes tossed with winds, that (as bishop Patrick observes) is but
the rocking of the cradle, which makes it sleep the faster. As for the
sea, so for every one of us, there is a decreed place; for he that
determined the times before appointed determined also the bounds of our
habitation. 4. This babe being made unruly and dangerous by the sin of
man, which was the original of all unquietness and danger in this lower
world, there is also a prison provided for it; bars and doors are set,
v. 10. And it is said to it, by way of check to its insolence, Hitherto
shalt thou come, but no further. The sea is God's for he made it, he
restrains it; he says to it, Here shall thy proud waves be stayed, v.
11. This may be considered as an act of God's power over the sea.
Though it is so vast a body, and though its motion is sometimes
extremely violent, yet God has it under check. Its waves rise no
higher, its tides roll no further, than God permits; and this is
mentioned as a reason why we should stand in awe of God (Jer. v. 22),
and yet why we should encourage ourselves in him, for he that stops the
noise of the sea, even the noise of her waves, can, when he pleases,
still the tumult of the people, Ps. lxv. 7. It is also to be looked
upon as an act of God's mercy to the world of mankind and an instance
of his patience towards that provoking grace. Though he could easily
cover the earth again with the waters of the sea (and, methinks, every
flowing tide twice a day threatens us, and shows what the sea could do,
and would do, if God would give it leave), yet he restrains them, being
not willing that any should perish, and having reserved the world that
now is unto fire, 2 Pet. iii. 7.
Works of God. (b. c. 1520.)
12 Hast thou commanded the morning since thy days; and caused the
dayspring to know his place; 13 That it might take hold of the ends
of the earth, that the wicked might be shaken out of it? 14 It is
turned as clay to the seal; and they stand as a garment. 15 And from
the wicked their light is withholden, and the high arm shall be broken.
16 Hast thou entered into the springs of the sea? or hast thou walked
in the search of the depth? 17 Have the gates of death been opened
unto thee? or hast thou seen the doors of the shadow of death? 18
Hast thou perceived the breadth of the earth? declare if thou knowest
it all. 19 Where is the way where light dwelleth? and as for
darkness, where is the place thereof, 20 That thou shouldest take it
to the bound thereof, and that thou shouldest know the paths to the
house thereof? 21 Knowest thou it, because thou wast then born? or
because the number of thy days is great? 22 Hast thou entered into
the treasures of the snow? or hast thou seen the treasures of the hail,
23 Which I have reserved against the time of trouble, against the day
of battle and war? 24 By what way is the light parted, which
scattereth the east wind upon the earth?
The Lord here proceeds to ask Job many puzzling questions, to convince
him of his ignorance, and so to shame him for his folly in prescribing
to God. If we will but try ourselves with such interrogatories as
these, we shall soon be brought to own that what we know is nothing in
comparison with what we know not. Job is here challenged to give an
account of six things:--
I. Of the springs of the morning, the day-spring from on high, v.
12-15. As there is no visible being of which we may be more firmly
assured that it is, so there is none which we are more puzzled in
describing, nor more doubtful in determining what it is, than the
light. We welcome the morning, and are glad of the day-spring; but, 1.
It is not commanded since our days, but what it is it was long before
we were born, so that it was neither made by us nor designed primarily
for us, but we take it as we find it and as the many generations had it
that went before us. The day-spring knew its place before we knew ours,
for we are but of yesterday. 2. It was not we, it was not any man that
commanded the morning-light at first, or appointed the place of its
springing up and shining forth, or the time of it. The constant and
regular succession of day and night was no contrivance of ours; it is
the glory of God that it shows, and his handy work, not ours, Ps. xix.
1, 2. 3. It is quite out of our power to alter this course: "Hast thou
countermanded the morning since thy days? Hast thou at any time raised
the morning light sooner than its appointed time, to serve thy purpose
when thou hast waited for the morning, or ordered the day-spring for
thy convenience to any other place than its own? No, never. Why then
wilt thou pretend to direct the divine counsels, or expect to have the
methods of Providence altered in favour of thee?" We may as soon break
the covenant of the day and of the night as any part of God's covenant
with his people, and particularly this, I will chasten them with the
rod of men. 4. It is God that has appointed the day-spring to visit the
earth, and diffuses the morning light through the air, which receives
it as readily as the clay does the seal (v. 14), immediately admitting
the impressions of it, so as of a sudden to be all over enlightened by
it, as the seal stamps its image on the wax; and they stand as a
garment, or as if they were clothed with a garment. The earth puts on a
new face every morning, and dresses itself as we do, puts on light as a
garment, and is then to be seen. 5. This is made a terror to
evil-doers. Nothing is more comfortable to mankind than the light of
the morning; it is pleasant to the eyes, it is serviceable to life and
the business of it, and the favour of it is universally extended, for
it takes hold of the ends of the earth (v. 13), and we should dwell, in
our hymns to the light, on its advantages to the earth. But God here
observes how unwelcome it is to those that do evil, and therefore hate
the light. God makes the light a minister of his justice as well as of
his mercy. It is designed to shake the wicked out of the earth, and for
that purpose it takes hold of the ends of it, as we take hold of the
ends of a garment to shake the dust and moths out of it. Job had
observed what a terror the morning light is to criminals, because it
discovers them (ch. xxiv. 13, &c.), and God here seconds the
observation, and asks him whether the world was indebted to him for
that kindness? No, the great Judge of the world sends forth the beams
of the morning light as his messengers to detect criminals, that they
may not only be defeated in their purposes and put to shame, but that
they may be brought to condign punishment (v. 15), that their light may
be withholden from them (that is, that they may lose their comfort,
their confidence, their liberties, their lives) and that their high
arm, which they have lifted up against God and man, may be broken, and
they deprived of their power to do mischief. Whether what is here said
of the morning light was designed to represent, as in a figure, the
light of the gospel of Christ, and to give a type of it, I will not
say; but I am sure it may serve to put us in mind of the encomiums
given to the gospel just at the rising of its morning-star by Zecharias
in his Benedictus (Luke i. 78, By the tender mercy of our God the
day-spring from on high has visited us, to give light to those that sit
in darkness, whose hearts are turned to it as clay to the seal, 2 Cor.
iv. 6), and by the virgin Mary in her Magnificat (Luke i. 51), showing
that God, in his gospel, has shown strength with his arm, scattered the
proud, and put down the mighty, by that light by which he designed to
shake the wicked, to shake wickedness itself out of the earth, and
break its high arm.
II. Of the springs of the sea (v. 16): "Hast thou entered into them, or
hast thou walked in the search of the depth? Knowest thou what lies in
the bottom of the sea, the treasures there hidden in the sands? Or
canst thou give an account of the rise and original of the waters of
the sea? Vapours are continually exhaled out of the sea. Dost thou know
how the recruits are raised by which it is continually supplied? Rivers
are constantly poured into the sea. Dost thou know how they are
continually discharged, so as not to overflow the earth? Art thou
acquainted with the secret subterraneous passages by which the waters
circulate?" God's way in the government of the world is said to be in
the sea, and in the great waters (Ps. lxxvii. 19), intimating that it
is hidden from us and not to be pried into by us.
III. Of the gates of death: Have these been open to thee? v. 16. Death
is a grand secret. 1. We know not beforehand when, and how, and by what
means, we or others shall be brought to death, by what road we must go
the way whence we shall not return, what disease or what disaster will
be the door to let us into the house appointed for all living. Man
knows not his time. 2. We cannot describe what death is, how the knot
is untied between body and soul, nor how the spirit of a man goes
upward (Eccl. iii. 21), to be we know not what and live we know not
how, as Mr. Norris expresses; with what dreadful curiosity (says he)
does the soul launch out into the vast ocean of eternity and resign to
an untried abyss! Let us make it sure that the gates of heaven shall be
opened to us on the other side death, and then we need not fear the
opening of the gates of death, though it is a way we are to go but
once. 3. We have no correspondence at all with separate souls, nor any
acquaintance with their state. It is an unknown undiscovered region to
which they are removed; we can neither hear from them nor send to them.
While we are here, in a world of sense, we speak of the world of
spirits as blind men do of colours, and when we remove thither we shall
be amazed to find how much we are mistaken.
IV. Of the breadth of the earth (v. 18): Hast thou perceived that? The
knowledge of this might seem most level to him and within his reach;
yet he is challenged to declare this if he can. We have our residence
on the earth, God has given it to the children of men. But who ever
surveyed it, or could give an account of the number of its acres? It is
but a point to the universe? yet, small as it is, we cannot be exact in
declaring the dimensions of it. Job had never sailed round the world,
nor any before him; so little did men know the breadth of the earth
that it was but a few ages ago that the vast continent of America was
discovered, which had, time out of mind, lain hidden. The divine
perfection is longer than the earth and broader than the sea; it is
therefore presumption for us, who perceive not the breadth of the
earth, to dive into the depth of God's counsels.
V. Of the place and way of light and darkness. Of the day-spring he had
spoken before (v. 12) and he returns to speak of it again (v. 19):
Where is the way where light dwells? And again (v. 24): By what way is
the light parted? He challenges him to describe, 1. How the light and
darkness were at first made. When God, in the beginning, first spread
darkness upon the face of the deep, and afterwards commanded the light
to shine out of darkness, by that mighty word, Let there be light, was
Job a witness to the order, to the operation? can he tell where the
fountains of light and darkness are, and where those mighty princes
keep their courts distance, while in one world they rule alternately?
Though we long ever so much either for the shining forth of the morning
or the shadows of the evening, we know not whither to send, or go, to
fetch them, nor can tell the paths to the house thereof, v. 20. We were
not then born, nor is the number of our days so great that we can
describe the birth of that first-born of the visible creation, v. 21.
Shall we then undertake to discourse of God's counsels, which were from
eternity, or to find out the paths to the house thereof, to solicit for
the alteration of them? God glories in it that he forms the light and
creates the darkness; and if we must take those as we find them, take
those as they come, and quarrel with neither, but make the best of
both, then we must, in like manner, accommodate ourselves to the peace
and the evil which God likewise created. Isa. xlv. 7. 2. How they still
keep their turns interchangeably. It is God that makes the outgoings of
the morning and of the evening to rejoice (Ps. lxv. 8); for it is his
order, and no order of ours, that is executed by the outgoings of the
morning light and the darkness of the night. We cannot so much as tell
whence they come nor whither they go (v. 24): By what way is the light
parted in the morning, when, in an instant, it shoots itself into all
the parts of the air above the horizon, as if the morning light flew
upon the wings of an east wind, so swiftly, so strongly, is it carried,
scattering the darkness of the night, as the east wind does the clouds?
Hence we read of the wings of the morning (Ps. cxxxix. 9), on which the
light is conveyed to the uttermost parts of the sea, and scattered like
an east wind upon the earth. It is a marvellous change that passes over
us every morning by the return of the light and every evening by the
return of the darkness; but we expect them, and so they are no surprise
nor uneasiness to us. If we would, in like manner, reckon upon changes
in our outward condition, we should neither in the brightest noon
expect perpetual day nor in the darkest midnight despair of the return
of the morning. God has set the one over against the other, like the
day and night; and so must we, Eccl. vii. 14.
VI. Of the treasures of the snow and hail (v. 22, 23): "Hast thou
entered into these and taken a view of them?" In the clouds the snow
and hail are generated, and thence they come in such abundance that one
would think there were treasures of them laid up in store there,
whereas indeed they are produced extempore--suddenly, as I may say, and
pro re nata--for the occasion. Sometimes they come so opportunely, to
serve the purposes of Providence, in God's fighting for his people and
against his and their enemies, that one would think they were laid up
as magazines, or stores of arms, ammunition, and provisions, against
the time of trouble, the day of battle and war, when God will either
contend with the world in general (as in the deluge, when the windows
of heaven were opened, and the waters fetched out of these treasures to
drown a wicked world, that waged war with Heaven) or with some
particular persons or parties, as when God out of these treasures
fetched great hail-stones wherewith to fight against the Canaanites,
Josh. x. 11. See what folly it is to strive against God, who is thus
prepared for battle and war, and how much it is our interest to make
our peace with him and to keep ourselves in his love. God can fight as
effectually with snow and hail, if he please, as with thunder and
lightning or the sword of an angel!
God's Sovereign Dominion and Goodness. (b. c. 1520.)
25 Who hath divided a watercourse for the overflowing of waters, or a
way for the lightning of thunder; 26 To cause it to rain on the
earth, where no man is; on the wilderness, wherein there is no man;
27 To satisfy the desolate and waste ground; and to cause the bud of
the tender herb to spring forth? 28 Hath the rain a father? or who
hath begotten the drops of dew? 29 Out of whose womb came the ice?
and the hoary frost of heaven, who hath gendered it? 30 The waters
are hid as with a stone, and the face of the deep is frozen. 31 Canst
thou bind the sweet influences of Pleiades, or loose the bands of
Orion? 32 Canst thou bring forth Mazzaroth in his season? or canst
thou guide Arcturus with his sons? 33 Knowest thou the ordinances of
heaven? canst thou set the dominion thereof in the earth? 34 Canst
thou lift up thy voice to the clouds, that abundance of waters may
cover thee? 35 Canst thou send lightnings, that they may go, and say
unto thee, Here we are? 36 Who hath put wisdom in the inward parts?
or who hath given understanding to the heart? 37 Who can number the
clouds in wisdom? or who can stay the bottles of heaven, 38 When the
dust groweth into hardness, and the clods cleave fast together? 39
Wilt thou hunt the prey for the lion? or fill the appetite of the young
lions, 40 When they couch in their dens, and abide in the covert to
lie in wait? 41 Who provideth for the raven his food? when his young
ones cry unto God, they wander for lack of meat.
Hitherto God had put such questions to Job as were proper to convince
him of his ignorance and short-sightedness. Now he comes, in the same
manner, to show his impotency and weakness. As it is but little that he
knows, and therefore he ought not to arraign the divine counsels, so it
is but little that he can do, and therefore he ought not to oppose the
proceedings of Providence. Let him consider what great things God does,
and try whether he can do the like, or whether he thinks himself an
equal match for him.
I. God has thunder, and lightning, and rain, and frost, at command, but
Job has not, and therefore let him not dare to compare himself with
God, or to contend with him. Nothing is more uncertain than what
weather it shall be, nor more out of our reach to appoint; it shall be
what weather pleases God, not what pleases us, unless, as becomes us,
whatever pleases God pleases us. Concerning this observe here,
1. How great God is.
(1.) He has a sovereign dominion over the waters, has appointed them
their course, even then when they seem to overflow and to be from under
his check, v. 25. He has divided a water-course, directs the rain where
to fall, even when the shower is most violent, with as much certainty
as if it were conveyed by canals or conduit-pipes. Thus the hearts of
kings are said to be in God's hand; and as the rains, those rivers of
God, he turns them whithersoever he will. Every drop goes as it is
directed. God has sworn that the waters of Noah shall no more return to
cover the earth; and we see that he is able to make good what he has
promised, for he has the rain in a water-course.
(2.) He has dominion over the lightning and the thunder, which go not
at random, but in the way that he directs them. They are mentioned here
because he prepares the lightnings for the rain, Ps. cxxxv. 7. Let not
those that fear God be afraid of the lightning or the thunder, for they
are not blind bullets, but go the way that God himself, who means no
hurt to them, directs.
(3.) In directing the course of the rain he does not neglect the
wilderness, the desert land (v. 26, 27), where no man is. [1.] Where
there is no man to be employed in taking care of the productions. God's
providence reaches further than man's industry. If he had not more
kindness for many of the inferior creatures than man has, it would go
ill with them. God can make the earth fruitful without any art or pains
of ours, Gen. ii. 5, 6. When there was not a man to till the ground,
yet there went up a mist and watered it. But we cannot make it fruitful
without God; it is he that gives the increase. [2.] Where there is no
man to be provided for nor to take the benefit of the fruits that are
produced. Though God does with very peculiar favour visit and regard
man, yet he does not overlook the inferior creatures, but causes the
bud of the tender herb to spring forth for food for all flesh, as well
as for the service of man. Even the wild asses shall have their thirst
quenched, Ps. civ. 11. God has enough for all, and wonderfully provides
even for those creatures that man neither has service from nor makes
provision for.
(4.) He is, in a sense, the Father of the rain, v. 28. It has no other
father. He produces it by his power; he governs and directs it, and
makes what use he pleases of it. Even the small drops of the dew he
distils upon the earth, as the God of nature; and, as the God of grace,
he rains righteousness upon us and is himself as the dew unto Israel.
See Hos. xiv. 5, 6; Mic. v. 7.
(5.) The ice and the frost, by which the waters are congealed and the
earth incrustrated, are produced by his providence, v. 29, 30. These
are very common things, which lessens the strangeness of them. But,
considering what a vast change is made by them in a very little time,
how the waters are hid as with a stone, as with a grave-stone, laid
upon them (so thick, so strong, is the ice that covers them), and the
face even of the deep is sometimes frozen, we may well ask, "Out of
whose womb came the ice? What created power could produce such a
wonderful work?" No power but that of the Creator himself. Frost and
snow come from him, and therefore should lead our thoughts and
meditations to him who does such great things, past finding out. And we
shall the more easily bear the inconveniences of winter-weather if we
learn to make this good use of it.
2. How weak man is. Can he do such things as these? Could Job? No, v.
34, 35. (1.) He cannot command one shower of rain for the relief of
himself or his friends: "Canst thou lift up thy voice to the clouds,
those bottles of heaven, that abundance of waters may cover thee, to
water thy fields when they are dry and parched?" If we lift up our
voice to God, to pray for rain, we may have it (Zech. x. 1); but if we
lift up our voice to the clouds, to demand it, they will soon tell us
they are not at our beck, and we shall go without it, Jer. xiv. 22. The
heavens will not hear the earth unless God hear them, Hos. ii. 21. See
what poor, indigent, depending creatures we are; we cannot do without
rain, nor can we have it when we will. (2.) He cannot commission one
flash of lightning, if he had a mind to make use of it for the terror
of his enemies (v. 35): "Canst thou send lightnings, that they may go
on thy errand, and do the execution thou desirest? Will they come at
thy call, and say unto thee, Here we are?" No, the ministers of God's
wrath will not be ministers of ours. Why should they, since the wrath
of man works not the righteousness of God? See Luke ix. 55.
II. God has the stars of heaven under his command and cognizance, but
we have them not under ours. Our meditations are now to rise higher,
far above the clouds, to the glorious lights above. God mentions
particularly, not the planets, which move in lower orbs, but the fixed
stars, which are much higher. It is supposed that they have an
influence upon this earth, notwithstanding their vast distance, not
upon the minds of men or the events of providence (men's fate is not
determined by their stars), but upon the ordinary course of nature;
they are set for signs and seasons, for days and years, Gen. i. 14. And
if the stars have such a dominion over this earth (v. 33), though they
have their place in the heavens and are but mere matter, much more has
he who is their Maker and ours, and who is an Eternal Mind. Now see how
weak we are. 1. We cannot alter the influences of the stars (v. 31),
not theirs that are instrumental to produce the pleasures of the
spring: Canst thou loose the bands of Orion?--that magnificent
constellation which makes so great a figure (none greater), and
dispenses rough and unpleasing influences, which we cannot control nor
repel. Both summer and winter will have their course. God can change
them when he pleases, can make the spring cold, and so bind the sweet
influences of Pleiades, and the winter warm, and so loose the bands of
Orion; but we cannot. 2. It is not in our power to order the motions of
the stars, nor are we entrusted with the guidance of them. God, who
calls the stars by their names (Ps. cxlvii. 4), calls them forth in
their respective seasons, appointing them the time of their rising and
setting. But this is not our province; we cannot bring forth
Mazzaroth--the stars in the southern signs, nor guide Arcturus--those
in the northern, v. 32. God can bring forth the stars to battle (as he
did when in their courses they fought against Sisera) and guide them in
the attacks they are ordered to make; but man cannot do so. 3. We are
not only unconcerned in the government of the stars (the government
they are under, and the government they are entrusted with, for they
both rule and are ruled), but utterly unacquainted with it; we know not
the ordinances of heaven, v. 33. So far are we from being able to
change them that we can give no account of them; they are a secret to
us. Shall we then pretend to know God's counsels, and the reasons of
them? If it were left to us to set the dominion of the stars upon the
earth, we should soon be at a loss. Shall we then teach God how to
govern the world?
III. God is the author and giver, the father and fountain, of all
wisdom and understanding, v. 36. The souls of men are nobler and more
excellent beings than the stars of heaven themselves, and shine more
brightly. The powers and faculties of reason with which man is endued,
and the wonderful performances of thought, bring him into some alliance
to the blessed angels; and whence comes this light, but from the Father
of lights? Who else has put wisdom into the inner parts of man, and
given understanding to the heart? 1. The rational soul itself, and its
capacities, come from him as the God of nature; for he forms the spirit
of man within him. We did not make our own souls, nor can we describe
how they act, nor how they are united to our bodies. He only that made
them knows them, and knows how to manage them. He fashioneth men's
hearts alike in some things, and yet unlike in others. 2. True wisdom,
with its furniture and improvement, comes from him as the God of grace
and the Father of every good and perfect gift. Shall we pretend to be
wiser than God, when we have all our wisdom from him? Nay, shall we
pretend to be wise above our sphere, and beyond the limits which he
that gave us our understanding sets to it? He designed we should with
it serve God and do our duty, but never intended we should with it set
up for directors of the stars or the lightning.
IV. God has the clouds under his cognizance and government, but so have
not we, v. 37. Can any man, with all his wisdom, undertake to number
the clouds, or (as it may be read) to declare and describe the nature
of them? Though they are near us, in our own atmosphere, yet we know
little more of them than of the stars which are at so great a distance.
And when the clouds have poured down rain in abundance, so that the
dust grows into solid mire and the clods cleave fast together (v. 38),
who can stay the bottles of heaven? Who can stop them, that it may not
always rain? The power and goodness of God are herein to be
acknowledged, that he gives the earth rain enough, but does not surfeit
it, softens it, but does not drown it, makes it fit for the plough, but
not unfit for the seed. As we cannot command a shower of rain, so we
cannot command a fair day, without God; so necessary, so constant, is
our dependence upon him.
V. God provides food for the inferior creatures, and it is by his
providence, not by any care or pains of ours, that they are fed. The
following chapter is wholly taken up with the instances of God's power
and goodness about animals, and therefore some transfer to it the last
three verses of this chapter, which speak of the provision made, 1. For
the lions, v. 39, 40. "Thou dost not pretend that the clouds and stars
have any dependence upon thee, for they are above thee; but on the
earth thou thinkest thyself paramount; let us try that then: Wilt thou
hunt the prey for the lion? Thou valuest thyself upon thy possessions
of cattle which thou wast once owner of, the oxen, and asses, and
camels, that were fed at thy crib; but wilt thou undertake the
maintenance of the lions, and the young lions, when they couch in their
dens, waiting for a prey? No, needest not do it, they can shift for
themselves without thee: thou canst not do it, for thou hast not
wherewithal to satisfy them: thou darest not do it; shouldst thou come
to feed them, they would seize upon thee. But I do it." See the
all-sufficiency of the divine providence: it has wherewithal to satisfy
the desire of every living thing, even the most ravenous. See the
bounty of the divine Providence, that, wherever it has given life, it
will give livelihood, even to those creatures that are not only not
serviceable, but dangerous, to man. And see its sovereignty, that it
suffers some creatures to be killed for the support of other creatures.
The harmless sheep are torn to pieces, to fill the appetite of the
young lions, who yet sometimes are made to lack and suffer hunger, to
punish them for their cruelty, while those that fear God want no good
thing. 2. For the young ravens, v. 41. As ravenous beasts, so ravenous
birds, are fed by the divine Providence. Who but God provides for the
raven his food? Man does not; he takes care only of those creatures
that are, or may be, useful to him. But God has a regard to all the
works of his hands, even the meanest and least valuable. The ravens'
young ones are in a special manner necessitous, and God supplies them,
Ps. cxlvii. 9. God's feeding the fowls, especially these fowls (Matt.
vi. 26), is an encouragement to us to trust him for our daily bread.
See here, (1.) What distress the young ravens are often in: They wander
for lack of meat. The old ones, they say, neglect them, and do not
provide for them as other birds do for their young: and indeed those
that are ravenous to others are commonly barbarous to their own, and
unnatural. (2.) What they are supposed to do in that distress: They
cry, for they are noisy clamorous creatures, and this is interpreted as
crying to God. It being the cry of nature, it is looked upon as
directed to the God of nature. The putting of so favourable a
construction as this upon the cries of the young ravens may encourage
us in our prayers, though we can but cry, Abba, Father. (3.) What God
does for them. Some way or other he provides for them, so that they
grow up, and come to maturity. And he that takes this care of the young
ravens certainly will not be wanting to his people or theirs. This,
being but one instance of many of the divine compassion, may give us
occasion to think how much good our God does, every day, beyond what we
are aware of.
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J O B
CHAP. XXXIX.
God proceeds here to show Job what little reason he had to charge him
with unkindness who was so compassionate to the inferior creatures and
took such a tender care of them, or to boast of himself, and his own
good deeds before God, which were nothing to the divine mercies. He
shows him also what great reason he had to be humble who knew so little
of the nature of the creatures about him and had so little influence
upon them, and to submit to that God on whom they all depend. He
discourses particularly, I. Concerning the wild goats and hinds, ver.
1-4. II. Concerning the wild ass, ver. 5-8. III. Concerning the
unicorn, ver. 9-12. IV. Concerning the peacock, ver. 13. V. Concerning
the ostrich, ver. 13-18. VI. Concerning the horse, ver. 19-25. VII.
Concerning the hawk and the eagle, ver. 26-30.
Man's Ignorance of the Animal Creation; Description of the Wild Goat, Hind,
Wild Ass, and Unicorn. (b. c. 1520.)
1 Knowest thou the time when the wild goats of the rock bring forth? or
canst thou mark when the hinds do calve? 2 Canst thou number the
months that they fulfil? or knowest thou the time when they bring
forth? 3 They bow themselves, they bring forth their young ones, they
cast out their sorrows. 4 Their young ones are in good liking, they
grow up with corn; they go forth, and return not unto them. 5 Who
hath sent out the wild ass free? or who hath loosed the bands of the
wild ass? 6 Whose house I have made the wilderness, and the barren
land his dwellings. 7 He scorneth the multitude of the city, neither
regardeth he the crying of the driver. 8 The range of the mountains
is his pasture, and he searcheth after every green thing. 9 Will the
unicorn be willing to serve thee, or abide by thy crib? 10 Canst thou
bind the unicorn with his band in the furrow? or will he harrow the
valleys after thee? 11 Wilt thou trust him, because his strength is
great? or wilt thou leave thy labour to him? 12 Wilt thou believe
him, that he will bring home thy seed, and gather it into thy barn?
God here shows Job what little acquaintance he had with the untamed
creatures that run wild in the deserts and live at large, but are the
care of the divine Providence. As,
I. The wild goats and the hinds. That which is taken notice of
concerning them is the bringing forth and bringing up of their young
ones. For, as every individual is fed, so every species of animals is
preserved, by the care of the divine Providence, and, for aught we
know, none extinct to this day. Observe here, 1. Concerning the
production of their young, (1.) Man is wholly ignorant of the time when
they bring forth, v. 1, 2. Shall we pretend to tell what is in the womb
of Providence, or what a day will bring forth, who know not the time of
the pregnancy of a hind or a wild goat? (2.) Though they bring forth
their young with a great deal of difficulty and sorrow, and have no
assistance from man, yet, by the good providence of God, their young
ones are safely produced, and their sorrows cast out and forgotten, v.
3. Some think it is intimated (Ps. xxix. 9) that God by thunder helps
the hinds in calving. Let it be observed, for the comfort of women in
labour, that God helps even the hinds to bring forth their young; and
shall he not much more succour them, and save them in child-bearing,
who are his children in covenant with him? 2. Concerning the growth of
their young, (v. 4): They are in good liking; though they are brought
forth in sorrow, after their dams have suckled them awhile they shift
for themselves in the corn-fields, and are no more burdensome to them,
which is an example to children, when they have grown up, not to be
always hanging upon their parents and craving from them, but to put
forth themselves to get their own livelihood and to requite their
parents.
II. The wild ass, a creature we frequently read of in Scripture, some
say untameable. Man is said to be born as the wild ass's colt, so hard
to be governed. Two things Providence has allotted to the wild ass:--1.
An unbounded liberty (v. 5): Who but God has sent out the wild ass
free? He has given a disposition to it, and therefore a dispensation
for it. The tame ass is bound to labour; the wild ass has no bonds on
him. Note, Freedom from service, and liberty to range at pleasure, are
but the privileges of a wild ass. It is a pity that any of the children
of men should covet such a liberty, or value themselves on it. It is
better to labour and be good for something than ramble and be good for
nothing. But if, among men, Providence sets some at liberty and suffers
them to live at ease, while others are doomed to servitude, we must not
marvel at the matter: it is so among the brute-creatures. 2. An
unenclosed lodging (v. 6): Whose house I have made the wilderness,
where he has room enough to traverse his ways, and snuff up the wind at
his pleasure, as the wild ass is said to do (Jer. ii. 24), as if he had
to live upon the air, for it is the barren land that is his dwelling.
Observe, The tame ass, that labours, and is serviceable to man, has his
master's crib to go to both for shelter and food, and lives in a
fruitful land: but the wild ass, that will have his liberty, must have
it in a barren land. He that will not labour, let him not eat. He that
will shall eat the labour of his hands, and have also to give to him
that needs. Jacob, the shepherd, has good red pottage to spare, when
Esau, a sportsman, is ready to perish for hunger. A further description
of the liberty and livelihood of the wild ass we have, v. 7, 8. (1.) He
has no owner, nor will he be in subjection: He scorns the multitude of
the city. If they attempt to take him, and in order to that surround
him with a multitude, he will soon get clear of them, and the crying of
the driver is nothing to him. He laughs at those that live in the
tumult and bustle of cities (so bishop Patrick), thinking himself
happier in the wilderness; and opinion is the rate of things. (2.)
Having no owner, he has no feeder, nor is any provision made for him,
but he must shift for himself: The range of the mountains is his
pasture, and a bare pasture it is; there he searches after here and
there a green thing, as he can find it and pick it up; whereas the
labouring asses have green things in plenty, without their searching
for them. From the untameableness of this and other creatures we may
infer how unfit we are to give law to Providence, who cannot give law
even to a wild ass's colt.
III. The unicorn--rhem, a strong creature (Num. xxiii. 22), a stately
proud creature, Ps. cxii. 10. He is able to serve, but not willing; and
God here challenges Job to force him to it. Job expected every thing
should be just as he would have it. "Since thou dost pretend" (says
God) "to bring every thing beneath thy sway, begin with the unicorn,
and try thy skill upon him. Now that thy oxen and asses are all gone,
try whether he will be willing to serve thee in their stead (v. 9) and
whether he will be content with the provision thou usedst to make for
them: Will he abide by thy crib? No;" 1. "Thou canst not tame him, nor
bind him with his band, nor set him to draw the harrow," v. 10. There
are creatures that are willing to serve man, that seem to take a
pleasure in serving him, and to have a love for their masters; but
there are such as will never be brought to serve him, which is the
effect of sin. Man has revolted from his subjection to his Maker, and
is therefore justly punished with the revolt of the inferior creatures
from their subjection to him; and yet, as an instance of God's
good-will to man, there are some that are still serviceable to him.
Though the wild bull (which some think is meant here by the unicorn)
will not serve him, nor submit to his hand in the furrows, yet there
are tame bullocks that will, and other animals that are not feræ
naturæ--of a wild nature, in whom man may have a property, for whom he
provides, and to whose service he is entitled. Lord, what is man, that
thou art thus mindful of him? 2. "Thou darest not trust him; though his
strength is great, yet thou wilt not leave thy labour to him, as thou
dost with thy asses or oxen, which a little child may lead or drive,
leaving to them all the pains. Thou wilt never depend upon the wild
bull, as likely to come to thy harvest-work, much less to go through
it, to bring home thy seed and gather it into thy barn," v. 11, 12.
And, because he will not serve about the corn, he is not so well fed as
the tame ox, whose mouth was not to be muzzled in treading out the
corn; but therefore he will not draw the plough, because he that made
him never designed him for it. A disposition to labour is as much the
gift of God as an ability for it; and it is a great mercy if, where God
gives strength for service, he gives a heart; it is what we should pray
for, and reason ourselves into, which the brutes cannot do; for, as
among beasts, so among men, those may justly be reckoned wild and
abandoned to the deserts who have no mind either to take pains or to do
good.
Description of the Peacock and Ostrich. (b. c. 1520.)
13 Gavest thou the goodly wings unto the peacocks? or wings and
feathers unto the ostrich? 14 Which leaveth her eggs in the earth,
and warmeth them in dust, 15 And forgetteth that the foot may crush
them, or that the wild beast may break them. 16 She is hardened
against her young ones, as though they were not hers: her labour is in
vain without fear; 17 Because God hath deprived her of wisdom,
neither hath he imparted to her understanding. 18 What time she
lifteth up herself on high, she scorneth the horse and his rider.
The ostrich is a wonderful animal, a very large bird, but it never
flies. Some have called it a winged camel. God here gives an account of
it, and observes,
I. Something that it has in common with the peacock, that is, beautiful
feathers (v. 13): Gavest thou proud wings unto the peacocks? so some
read it. Fine feathers make proud birds. The peacock is an emblem of
pride; when he struts, and shows his fine feathers, Solomon in all his
glory is not arrayed like him. The ostrich too has goodly feathers, and
yet is a foolish bird; for wisdom does not always go along with beauty
and gaiety. Other birds do not envy the peacock or the ostrich their
gaudy colours, nor complain for want of them; why then should we repine
if we see others wear better clothes than we can afford to wear? God
gives his gifts variously, and those gifts are not always the most
valuable that make the finest show. Who would not rather have the voice
of the nightingale than the tail of the peacock, the eye of the eagle
and her soaring wing, and the natural affection of the stork, than the
beautiful wings and feathers of the ostrich, which can never rise above
the earth, and is without natural affection?
II. Something that is peculiar to itself,
1. Carelessness of her young. It is well that this is peculiar to
herself, for it is a very bad character. Observe, (1.) How she exposes
her eggs; she does not retire to some private place, and make a nest
there, as the sparrows and swallows do (Ps. lxxxiv. 3), and there lay
eggs and hatch her young. Most birds, as well as other animals, are
strangely guided by natural instinct in providing for the preservation
of their young. But the ostrich is a monster in nature, for she drops
her eggs any where upon the ground and takes no care to hatch them. If
the sand and the sun will hatch them, well and good; they may for her,
for she will not warm them, v. 14. Nay, she takes no care to preserve
them: The foot of the traveller may crush them, and the wild beast
break them, v. 15. But how then are any young ones brought forth, and
whence is it that the species has not perished? We must suppose either
that God, by a special providence, with the heat of the sun and the
sand (so some think), hatches the neglected eggs of the ostrich, as he
feeds the neglected young ones of the raven, or that, though the
ostrich often leaves her eggs thus, yet not always. (2.) The reason why
she does thus expose her eggs. It is, [1.] For want of natural
affection (v. 16): She is hardened against her young ones. To be
hardened against any is unamiable, even in a brute-creature, much more
in a rational creature that boasts of humanity, especially to be
hardened against young ones, that cannot help themselves and therefore
merit compassion, that give no provocation and therefore merit no hard
usage: but it is worst of all for her to be hardened against her own
young ones, as though they were not hers, whereas really they are parts
of herself. Her labour in laying her eggs is in vain and all lost,
because she has not that fear and tender concern for them that she
should have. Those are most likely to lose their labour that are least
in fear of losing it. [2.] For want of wisdom (v. 17): God has deprived
her of wisdom. This intimates that the art which other animals have to
nourish and preserve their young is God's gift, and that, where it
exists not, God denies it, that by the folly of the ostrich, as well as
by the wisdom of the ant, we may learn to be wise; for, First, As
careless as the ostrich is of her eggs so careless many people are of
their own souls; they make no provision for them, no proper nest in
which they may be safe, leave them exposed to Satan and his
temptations, which is a certain evidence that they are deprived of
wisdom. Secondly, So careless are many parents of their children; some
of their bodies, not providing for their own house, their own bowels,
and therefore worse than infidels, and as bad as the ostrich; but many
more are thus careless of their children's souls, take no care of their
education, send them abroad into the world untaught, unarmed,
forgetting what corruption there is in the world through lust, which
will certainly crush them. Thus their labour in rearing them comes to
be in vain; it were better for their country that they had never been
born. Thirdly, So careless are too many ministers of their people, with
whom they should reside; but they leave them in the earth, and forget
how busy Satan is to sow tares while men sleep. They overlook those
whom they should oversee, and are really hardened against them.
2. Care of herself. She leaves her eggs in danger, but, if she herself
be in danger, no creature shall strive more to get out of the way of it
than the ostrich, v. 18. Then she lifts up her wings on high (the
strength of which then stands her in better stead than their beauty),
and, with the help of them, runs so fast that a horseman at full speed
cannot overtake her: She scorneth the horse and his rider. Those that
are least under the law of natural affection often contend most for the
law of self-preservation. Let not the rider be proud of the swiftness
of his horse when such an animal as the ostrich shall out-run him.
Description of the War-Horse. (b. c. 1520.)
19 Hast thou given the horse strength? hast thou clothed his neck with
thunder? 20 Canst thou make him afraid as a grasshopper? the glory of
his nostrils is terrible. 21 He paweth in the valley, and rejoiceth
in his strength: he goeth on to meet the armed men. 22 He mocketh at
fear, and is not affrighted; neither turneth he back from the sword.
23 The quiver rattleth against him, the glittering spear and the
shield. 24 He swalloweth the ground with fierceness and rage: neither
believeth he that it is the sound of the trumpet. 25 He saith among
the trumpets, Ha, ha; and he smelleth the battle afar off, the thunder
of the captains, and the shouting.
God, having displayed his own power in those creatures that are strong
and despise man, here shows it in one scarcely inferior to any of them
in strength, and yet very tame and serviceable to man, and that is the
horse, especially the horse that is prepared against the day of battle
and is serviceable to man at a time when he has more than ordinary
occasion for his service. It seems, there was, in Job's country, a
noble generous breed of horses. Job, it is probable, kept many, though
they are not mentioned among his possessions, cattle for use in
husbandry being there valued more than those for state and war, which
alone horses were then reserved for, and they were not then put to such
mean services as with us they are commonly put to. Concerning the great
horse, that stately beast, it is here observed, 1. That he has a great
deal of strength and spirit (v. 19): Hast thou given the horse
strength? He uses his strength for man, but has it not from him: God
gave it to him, who is the fountain of all the powers of nature, and
yet he himself delights not in the strength of the horse (Ps. cxlvii.
10), but has told us that a horse is a vain thing for safety, Ps.
xxxiii. 17. For running, drawing, and carrying, no creature that is
ordinarily in the service of man has so much strength as the horse has,
nor is of so stout and bold a spirit, not to be made afraid as a
grasshopper, but daring and forward to face danger. It is a mercy to
man to have such a servant, which, though very strong, submits to the
management of a child, and rebels not against his owner. But let not
the strength of a horse be trusted to, Hos. xiv. 3; Ps. xx. 7; Isa.
xxxi. 1, 3. 2. That his neck and nostrils look great. His neck is
clothed with thunder, with a large and flowing mane, which makes him
formidable and is an ornament to him. The glory of his nostrils, when
he snorts, flings up his head, and throws foam about, is terrible, v.
20. Perhaps there might be at that time, and in that country, a more
stately breed of horses than any we have now. 3. That he is very fierce
and furious in battle, and charges with an undaunted courage, though he
pushes on in imminent danger of his life. (1.) See how frolicsome he is
(v. 21): He paws in the valley, scarcely knowing what ground he stands
upon. He is proud of his strength, and he has much more reason to be so
as using his strength in the service of man, and under his direction,
than the wild ass that uses it in contempt of man, and in a revolt from
him v. 8. (2.) See how forward he is to engage: He goes on to meet the
armed men, animated, not by the goodness of the cause, or the prospect
of honour, but only by the sound of the trumpet, the thunder of the
captains, and the shouting of the soldiers, which are as bellows to the
fire of his innate courage, and make him spring forward with the utmost
eagerness, as if he cried, Ha! ha! v. 25. How wonderfully are the
brute-creatures fitted for and inclined to the services for which they
were designed. (3.) See how fearless he is, how he despises death and
the most threatening dangers, (v. 22): He mocks at fear, and makes a
jest of it; slash at him with a sword, rattle the quiver, brandish the
spear, to drive him back, he will not retreat, but press forward, and
even inspires courage into his rider. (4.) See how furious he is. He
curvets and prances, and runs on with so much violence and heat against
the enemy that one would think he even swallowed the ground with
fierceness and rage, v. 24. High mettle is the praise of a horse rather
than of a man, whom fierceness and rage ill become. This description of
the war-horse will help to explain that character which is given of
presumptuous sinners, Jer. viii. 6. Every one turneth to his course, as
the horse rusheth into the battle. When a man's heart is fully set in
him to do evil, and he is carried on in a wicked way by the violence of
inordinate appetites and passions, there is no making him afraid of the
wrath of God and the fatal consequences of sin. Let his own conscience
set before him the curse of the law, the death that is the wages of
sin, and all the terrors of the Almighty in battle-array; he mocks at
this fear, and is not affrighted, neither turns he back from the
flaming sword of the cherubim. Let ministers lift up their voice like a
trumpet, to proclaim the wrath of God against him, he believes not that
it is the sound of the trumpet, nor that God and his heralds are in
earnest with him; but what will be in the end hereof it is easy to
foresee.
Description of the Hawk and Eagle. (b. c. 1520.)
26 Doth the hawk fly by thy wisdom, and stretch her wings toward the
south? 27 Doth the eagle mount up at thy command, and make her nest
on high? 28 She dwelleth and abideth on the rock, upon the crag of
the rock, and the strong place. 29 From thence she seeketh the prey,
and her eyes behold afar off. 30 Her young ones also suck up blood:
and where the slain are, there is she.
The birds of the air are proofs of the wonderful power and providences
of God, as well as the beasts of the earth; God here refers
particularly to two stately ones:--1. The hawk, a noble bird of great
strength and sagacity, and yet a bird of prey, v. 26. This bird is here
taken notice of for her flight, which is swift and strong, and
especially for the course she steers towards the south, whither she
follows the sun in winter, out of the colder countries in the north,
especially when she is to cast her plumes and renew them. This is her
wisdom, and it was God that gave her this wisdom, not man. Perhaps the
extraordinary wisdom of the hawk's flight after her prey was not used
then for men's diversion and recreation, as it has been since. It is a
pity that the reclaimed hawk, which is taught to fly at man's command
and to make him sport, should at any time be abused to the dishonour of
God, since it is from God that she receives that wisdom which makes her
flight entertaining and serviceable. 2. The eagle, a royal bird, and
yet a bird of prey too, the permission of which, nay, the giving of
power to which, may help to reconcile us to the prosperity of
oppressors among men. The eagle is here taken notice of, (1.) For the
height of her flight. No bird soars so high, has so strong a wind, nor
can so well bear the light of the sun. Now, "Doth she mount at thy
command? v. 27. Is it by any strength she has from thee? or dost thou
direct her flight? No; it is by the natural power and instinct God has
given her that she will soar out of thy sight, much more out of thy
call." (2.) For the strength of her nest. Her house is her castle and
strong-hold; she makes it on high and on the rock, the crag of the rock
(v. 28), which sets her and her young out of the reach of danger.
Secure sinners think themselves as safe in their sins as the eagle in
her nest on high, in the clefts of the rock; but I will bring thee down
thence, saith the Lord, Jer. xlix. 16. The higher bad men sit above the
resentments of the earth the nearer they ought to think themselves to
the vengeance of Heaven. (3.) For her quicksightedness (v. 29): Her
eyes behold afar off, not upwards, but downwards, in quest of her prey.
In this she is an emblem of a hypocrite, who, while, in the profession
of religion, he seems to rise towards heaven, keeps his eye and heart
upon the prey on earth, some temporal advantage, some widow's house or
other that he hopes to devour, under pretence of devotion. (4.) For the
way she has of maintaining herself and her young. She preys upon living
animals, which she seizes and tears to pieces, and thence carries to
her young ones, which are taught to suck up blood; they do it by
instinct, and know no better; but for men that have reason and
conscience to thirst after blood is what could scarcely be believed if
there had not been in every age wretched instances of it. She also
preys upon the dead bodies of men: Where the slain are, there is she,
These birds of prey (in another sense than the horse, v. 25) smell the
battle afar off. Therefore, when a great slaughter is to be made among
the enemies of the church, the fowls are invited to the supper of the
great God, to eat the flesh of kings and captains, Rev. xix. 17, 18.
Our Saviour refers to this instinct of the eagle, Matt. xxiv. 28.
Wheresoever the carcase is, there will the eagles be gathered together.
Every creature will make towards that which is its proper food; for he
that provides the creatures their food has implanted in them that
inclination. These and many such instances of natural power and
sagacity in the inferior creatures, which we cannot account for, oblige
us to confess our own weakness and ignorance and to give glory to God
as the fountain of all being, power, wisdom, and perfection.
__________________________________________________________________
J O B
CHAP. XL.
Many humbling confounding questions God had put to Job, in the
foregoing chapter; now, in this chapter, I. He demands an answer to
them, ver. 1, 2. II. Job submits in a humble silence, ver. 3-5. III.
God proceeds to reason with him, for his conviction, concerning the
infinite distance and disproportion between him and God, showing that
he was by no means an equal match for God. He challenges him (ver. 6,
7) to vie with him, if he durst, for justice (ver. 8), power (ver. 9),
majesty (ver. 10), and dominion over the proud (ver. 11-14), and he
gives an instance of his power in one particular animal, here called
"Behemoth," ver. 15-24.
Job's Humble Submission. (b. c. 1520.)
1 Moreover the Lord answered Job, and said, 2 Shall he that
contendeth with the Almighty instruct him? he that reproveth God, let
him answer it. 3 Then Job answered the Lord, and said, 4 Behold, I
am vile; what shall I answer thee? I will lay mine hand upon my mouth.
5 Once have I spoken; but I will not answer: yea, twice; but I will
proceed no further.
Here is, I. A humbling challenge which God gave to Job. After he had
heaped up many hard questions upon him, to show him, by his manifest
ignorance in the works of nature, what an incompetent judge he was of
the methods and designs of Providence, he clenches the nail with one
demand more, which stands by itself here as the application of the
whole. It should seem, God paused awhile, as Elihu had done, to give
Job time to say what he had to say, or to think of what God had said;
but Job was in such confusion that he remained silent, and therefore
God here put him upon replying, v. 1, 2. This is not said to be spoken
out of the whirlwind, as before; and therefore some think God said it
in a still small voice, which wrought more upon Job than the whirlwind
did, as upon Elijah, 1 Kings xix. 12, 13. My doctrine shall drop as the
rain, and then it does wonders. Though Job had not spoken any thing,
yet God is said to answer him; for he knows men's thoughts, and can
return a suitable answer to their silence. Here, 1. God puts a
convincing question to him: "Shall he that contendeth with the Almighty
instruct him? Shall he pretend to dictate to God's wisdom or prescribe
to his will? Shall God receive instruction from every peevish
complainer, and change the measures he has taken to please him?" It is
a question with disdain. Shall any teach God knowledge? ch. xxi. 22. It
is intimated that those who quarrel with God do, in effect, go about to
teach him how to mend his work. For if we contend with men like
ourselves, as not having done well, we ought to instruct them how to do
better; but is it a thing to be suffered that any man should teach his
Maker? He that contends with God is justly looked upon as his enemy;
and shall he pretend so far to have prevailed in the contest as to
prescribe to him? We are ignorant and short-sighted, but before him all
things are naked and open; we are depending creatures, but he is the
sovereign Creator; and shall we pretend to instruct him? Some read it,
Is it any wisdom to contend with the Almighty? The answer is easy. No;
it is the greatest folly in the world. Is it wisdom to contend with him
whom it will certainly be our ruin to oppose and unspeakably our
interest to submit to? 2. He demands a speedy reply to it: "He that
reproaches God let him answer this question to his own conscience, and
answer it thus, Far be it from me to contend with the Almighty or to
instruct him. Let him answer all those questions which I have put, if
he can. Let him answer for his presumption and insolence, answer it at
God's bar, to his confusion." Those have high thoughts of themselves,
and mean thoughts of God, who reprove any thing he says or does.
II. Job's humble submission thereupon. Now Job came to himself, and
began to melt into godly sorrow. When his friends reasoned with him he
did not yield; but the voice of the Lord is powerful. When the Spirit
of truth shall come, he shall convince. They had condemned him for a
wicked man; Elihu himself had been very sharp upon him (ch. xxxiv. 7,
8, 37); but God had not given him such hard words. We may sometimes
have reason to expect better treatment from God, and a more candid
construction of what we do, than we meet with from our friends. This
the good man is here overcome by, and yields himself a conquered
captive to the grace of God. 1. He owns himself an offender, and has
nothing to say in his own justification (v. 4): "Behold, I am vile, not
only mean and contemptible, but vile and abominable, in my own eyes."
He is now sensible that he has sinned, and therefore calls himself
vile. Sin debases us, and penitents abase themselves, reproach
themselves, are ashamed, yea, even confounded. "I have acted
undutifully to my Father, ungratefully to my benefactor, unwisely for
myself; and therefore I am vile." Job now vilifies himself as much as
ever he had justified and magnified himself. Repentance changes men's
opinion of themselves. Job had been too bold in demanding a conference
with God, and thought he could make his part good with him: but now he
is convinced of his error, and owns himself utterly unable to stand
before God or to produce any thing worth his notice, the veriest
dunghill-worm that ever crawled upon God's ground. While his friends
talked with him, he answered them, for he thought himself as good as
they; but, when God talked with him, he had nothing to say, for, in
comparison with him, he sees himself nothing, less than nothing, worse
than nothing, vanity and vileness itself; and therefore, What shall I
answer thee? God demanded an answer, v. 2. Here he gives the reason of
his silence; it was not because he was sullen, but because he was
convinced he had been in the wrong. Those that are truly sensible of
their own sinfulness and vileness dare not justify themselves before
God, but are ashamed that ever they entertained such a thought, and, in
token of their shame, lay their hand upon their mouth. 2. He promises
not to offend any more as he had done; for Elihu had told him that this
was meet to be said unto God. When we have spoken amiss we must repent
of it and not repeat it nor stand to it. He enjoins himself silence (v.
4): "I will lay my hand upon my mouth, will keep that as with a bridle,
to suppress all passionate thoughts which may arise in my mind, and
keep them from breaking out in intemperate speeches." It is bad to
think amiss, but it is much worse to speak amiss, for that is an
allowance of the evil thought and gives it an imprimatur--a sanction;
it is publishing the seditious libel; and therefore, if thou hast
thought evil, lay thy hand upon thy mouth and let it go no further
(Prov. xxx. 32) and that will be an evidence for thee that that which
thou thoughtest thou allowest not. Job had suffered his evil thoughts
to vent themselves: "Once have I spoken amiss, yea, twice," that is,
"divers times, in one discourse and in another; but I have done: I will
not answer; I will not stand to what I have said, nor say it again; I
will proceed no further." Observe here what true repentance is. (1.) It
is to rectify our errors, and the false principles we went upon in
doing as we did. What we have long, and often, and vigorously
maintained, once, yea, twice, we must retract as soon as we are
convinced that it is a mistake, not adhere to it any longer, but take
shame to ourselves for holding it so long. (2.) It is to return from
every by-path and to proceed not one step further in it: "I will not
add" (so the word is); "I will never indulge my passion so much again,
nor give myself such a liberty of speech, will never say as I have said
nor do as I have done." Till it comes to this, we come short of
repentance. Further observe, Those who dispute with God will be
silenced at last. Job had been very bold and forward in demanding a
conference with God, and talked very boldly, how plain he would make
his case, and how sure he was that he should be justified. As a prince
he would go near unto him (ch. xxxi. 37); he would come even to his
seat (ch. xxiii. 3); but he has soon enough of it; he lets fall his
plea and will not answer. "Lord, the wisdom and right are all on thy
side, and I have done foolishly and wickedly in questioning them."
Divine Justice and Power; God's Dominion over the Proud. (b. c. 1520.)
6 Then answered the Lord unto Job out of the whirlwind, and said, 7
Gird up thy loins now like a man: I will demand of thee, and declare
thou unto me. 8 Wilt thou also disannul my judgment? wilt thou
condemn me, that thou mayest be righteous? 9 Hast thou an arm like
God? or canst thou thunder with a voice like him? 10 Deck thyself now
with majesty and excellency; and array thyself with glory and beauty.
11 Cast abroad the rage of thy wrath: and behold every one that is
proud, and abase him. 12 Look on every one that is proud, and bring
him low; and tread down the wicked in their place. 13 Hide them in
the dust together; and bind their faces in secret. 14 Then will I
also confess unto thee that thine own right hand can save thee.
Job was greatly humbled for what God had already said, but not
sufficiently; he was brought low, but not low enough; and therefore God
here proceeds to reason with him in the same manner and to the same
purport as before, v. 6. Observe, 1. Those who duly receive what they
have heard from God, and profit by it, shall hear more from him. 2.
Those who are truly convinced of sin, and penitent for it, yet have
need to be more thoroughly convinced and to be made more deeply
penitent. Those who are under convictions, who have their sins set in
order before their eyes and their hearts broken for them, must learn
from this instance not to catch at comfort too soon; it will be
everlasting when it comes, and therefore it is necessary that we be
prepared for it by deep humiliation, that the wound be searched to the
bottom and not skinned over, and that we do not make more haste out of
our convictions than good speed. When our hearts begin to melt and
relent within us, let those considerations be dwelt upon and pursued
which will help to make a thorough effectual thaw of it.
God begins with a challenge (v. 7), as before (ch. xxxviii. 3): "Gird
up thy loins now like a man; if thou hast the courage and confidence
thou hast pretended to, show them now; but thou wilt soon be made to
see and own thyself no match for me." This is that which every proud
heart must be brought to at last, either by its repentance or by its
ruin; and thus low must every mountain and hill be, sooner or later,
brought. We must acknowledge,
I. That we cannot vie with God for justice, that the Lord is righteous
and holy in his dealings with us, but that we are unrighteous and
unholy in our conduct towards him; we have a great deal to blame
ourselves for, but nothing to blame him for (v. 8): "Wilt thou disannul
my judgment? Wilt thou take exceptions to what I say and do, and bring
a writ of error, to reverse the judgment I have given as erroneous and
unjust?" Many of Job's complaints had too much of a tendency this way:
I cry out of wrong, says he, but I am not heard; but such language as
this is by no means to be suffered. God's judgment cannot, must not, be
disannulled, for we are sure it is according to truth, and therefore it
is a great piece of impudence and iniquity in us to call in question.
"Wilt thou," says God, "condemn me, that thou mayest be righteous? Must
my honour suffer for the support of thy reputation? Must I be charged
as dealing unjustly with thee because thou canst not otherwise clear
thyself from the censures thou liest under?" Our duty is to condemn
ourselves, that God may be righteous. David is therefore ready to own
the evil he has done in God's sight, that God may be justified when he
speaks and clear when he judges, Ps. li. 4. See Neh. ix. 33; Dan. ix.
7. But those are very proud, and very ignorant both of God and
themselves, who, to clear themselves, will condemn God; and the day is
coming when, if the mistake be not rectified in time by repentance, the
eternal judgment will be both the confutation of the plea and the
confusion of the prisoner, for the heavens shall declare God's
righteousness and all the world shall become guilty before him.
II. That we cannot vie with God for power; and therefore, as it is
great impiety, so it is great impudence to contest with him, and is as
much against our interest as it is against reason and justice (v. 9):
"Hast thou an arm like God, equal to his in length and strength? Or
canst thou thunder with a voice like him, as he did (ch. xxxvii. 1, 2),
or does now out of the whirlwind?" To convince Job that he was not so
able as he thought himself to contest with God, he shows him, 1. That
he could never fight it out with him, nor carry his cause by force of
arms. Sometimes, among men, controversies have been decided by battle,
and the victorious champion is adjudged to have justice on his side;
but, if the controversy were put upon that issue between God and man,
man would certainly go by the worse, for all the forces he could raise
against the Almighty would be but like briers and thorns before a
consuming fire, Isa. xxvii. 4. "Hast thou, a poor weak worm of the
earth, an arm comparable to his who upholds all things?" The power of
creatures, even of angels themselves, is derived from God, limited by
him, and dependent on him; but the power of God is original,
independent, and unlimited. He can do every thing without us; we can do
nothing without him; and therefore we have not an arm like God. 2. That
he could never talk it out with him, nor carry his cause by noise and
big words, which sometimes among men go a great way towards the gaining
of a point: "Canst thou thunder with a voice like him? No; his voice
will soon drown thine and one of his thunders will overpower and
overrule all thy whispers." Man cannot speak so convincingly, so
powerfully, nor with such a commanding conquering force as God can, who
speaks, and it is done. His creating voice is called his thunder (Ps.
civ. 7), so is that voice of his with which he terrifies and discomfits
his enemies, 1 Sam. ii. 10. The wrath of a king may sometimes be like
the roaring of a lion, but can never pretend to imitate God's thunder.
III. That we cannot vie with God for beauty and majesty, v. 10. "If
thou wilt enter into a comparison with him, and appear more amiable,
put on thy best attire: Deck thyself now with majesty and excellency.
Appear in all the martial pomp, in all the royal pageantry that thou
hast; make the best of every thing that will set thee off: Array
thyself with glory and beauty, such as may awe thy enemies and charm
thy friends; but what is it all to the divine majesty and beauty? No
more than the light of a glow-worm to that of the sun when he goes
forth in his strength." God decks himself with such majesty and glory
as are the terror of devils and all the powers of darkness and make
them tremble; he arrays himself with such glory and beauty as are the
wonder of angels and all the saints in light and make them rejoice.
David could dwell all his days in God's house, to behold the beauty of
the Lord. But, in comparison with this, what is all the majesty and
excellency by which princes think to make themselves feared, and all
the glory and beauty by which lovers think to make themselves beloved?
If Job think, in contending with God, to carry the day by looking great
and making a figure, he is quite mistaken. The sun shall be ashamed,
and the moon confounded, when God shines forth.
IV. That we cannot vie with God for dominion over the proud, v. 11-14.
here the cause is put upon this short issue: if Job can humble and
abase proud tyrants and oppressors as easily and effectually as God
can, it shall be acknowledged that he has some colour to compete with
God. Observe here,
1. The justice Job is here challenged to do, and that is to bring the
proud low with a look. If Job will pretend to be a rival with God,
especially if he pretend to be a judge of his actions, he must be able
to do this.
(1.) It is here supposed that God can do it and will do it himself,
else he would not have put it thus upon Job. By this God proves himself
to be God, that he resists the proud, sits Judge upon them, and is able
to bring them to ruin. Observe here, [1.] That proud people are wicked
people, and pride is at the bottom of a great deal of the wickedness
that is in this world both towards God and man. [2.] Proud people will
certainly be abased and brought low; for pride goes before destruction.
If they bend not, they will break; if they humble not themselves by
true repentance, God will humble them, to their everlasting confusion.
The wicked will be trodden down in their place, that is, Wherever they
are found, though they pretend to have a place of their own, and to
have taken root in it, yet even there they shall be trodden down, and
all the wealth, and power, and interest, to which their place entitles
them, will not be their security. [3.] The wrath of God, scattered
among the proud, will humble them, and break them, and bring them down.
If he casts abroad the rage of his wrath, as he will do at the great
day and sometimes does in this life, the stoutest heart cannot hold out
against him. Who knows the power of his anger? [4.] God can and does
easily abase proud tyrants; he can look upon them, and bring them low,
can overwhelm them with shame, and fear, and utter ruin, by one angry
look, as he can, by a gracious look, revive the hearts of the contrite
ones. [5.] He can and will at last do it effectually (v. 13), not only
bring them to the dust, from which they might hope to arise, but hide
them in the dust, like the proud Egyptian whom Moses slew and hid in
the sand (Exod. ii. 12), that is, they shall be brought not only to
death, but to the grave, that pit out of which there is no return. They
were proud of the figure they made, but they shall be buried in
oblivion and be no more remembered than those that are hidden in the
dust, out of sight and out of mind. They were linked in leagues and
confederacies to do mischief, and are now bound in bundles. They are
hidden together; not their rest, but their shame together is in the
dust, ch. xvii. 16. Nay, they are treated as malefactors (who, when
condemned, had their faces covered, as Haman's was: He binds their
faces in secret) or as dead men: Lazarus, in the grave, had his face
bound about. Thus complete will be the victory that God will gain, at
last, over proud sinners that set themselves in opposition to him. Now
by this he proves himself to be God. Does he thus hate proud men? Then
he is holy. Will he thus punish them? Then he is the just Judge of the
world. Can he thus humble them? Then he is the Lord Almighty. When he
had abased proud Pharaoh, and hidden him in the sand of the Red Sea,
Jethro thence inferred that doubtless the Lord is greater than all
gods, for wherein the proud enemies of his Israel dealt proudly he was
above them, he was too hard for them, Exod. xviii. 11. See Rev. xix. 1,
2.
(2.) It is here proposed to Job to do it. He had been passionately
quarrelling with God and his providence, casting abroad the rage of his
wrath towards heaven, as if he thought thereby to bring God himself to
his mind. "Come," says God, "try thy hand first upon proud men, and
thou wilt soon see how little they value the rage of thy wrath; and
shall I then regard it, or be moved by it?" Job had complained of the
prosperity and power of tyrants and oppressors, and was ready to charge
God with mal-administration for suffering it; but he ought not to find
fault, except he could mend. If God, and he only, has power enough to
humble and bring down proud men, no doubt he has wisdom enough to know
when and how to do it, and it is not for us to prescribe to him or to
teach him how to govern the world. Unless we had an arm like God we
must not think to take his work out of his hands.
2. The justice which is here promised to be done him if he can perform
such mighty works as these (v. 14): "They will I also confess unto thee
that thy right hand is sufficient to save thee, though, after all, it
would be too weak to contend with me." It is the innate pride and
ambition of man that he would be his own saviour (would have his own
hands sufficient for him and be independent), but it is presumption to
pretend that he is. Our own hands cannot save us by recommending us to
God's grace, much less by rescuing us from his justice. Unless we could
by our own power humble our enemies, we cannot pretend by our own power
to save ourselves; but, if we could, God himself would confess it. He
never did nor ever will defraud any man of his just praise, nor deny
him the honour he has merited. But, since we cannot do this, we must
confess unto him that our own hands cannot save us, and therefore into
his hand we must commit ourselves.
Description of Behemoth. (b. c. 1520.)
15 Behold now behemoth, which I made with thee; he eateth grass as an
ox. 16 Lo now, his strength is in his loins, and his force is in the
navel of his belly. 17 He moveth his tail like a cedar: the sinews of
his stones are wrapped together. 18 His bones are as strong pieces of
brass; his bones are like bars of iron. 19 He is the chief of the
ways of God: he that made him can make his sword to approach unto him.
20 Surely the mountains bring him forth food, where all the beasts of
the field play. 21 He lieth under the shady trees, in the covert of
the reed, and fens. 22 The shady trees cover him with their shadow;
the willows of the brook compass him about. 23 Behold, he drinketh up
a river, and hasteth not: he trusteth that he can draw up Jordan into
his mouth. 24 He taketh it with his eyes: his nose pierceth through
snares.
God, for the further proving of his own power and disproving of Job's
pretensions, concludes his discourse with the description of two vast
and mighty animals, far exceeding man in bulk and strength, one he
calls behemoth, the other leviathan. In these verses we have the former
described. "Behold now behemoth, and consider whether thou art able to
contend with him who made that beast and gave him all the power he has,
and whether it is not thy wisdom rather to submit to him and make thy
peace with him." Behemoth signifies beasts in general, but must here be
meant of some one particular species. Some understand it of the bull;
others of an amphibious animal, well known (they say) in Egypt, called
the river-horse (hippopotamus), living among the fish in the river
Nile, but coming out to feed upon the earth. But I confess I see no
reason to depart from the ancient and most generally received opinion,
that it is the elephant that is here described, which is a very strong
stately creature, of very large stature above any other, of wonderful
sagacity, and of so great a reputation in the animal kingdom that among
so many four-footed beasts as we have had the natural history of (ch.
xxxviii. and xxxix.) we can scarcely suppose this should be omitted.
Observe,
I. The description here given of the behemoth.
1. His body is very strong and well built. His strength is in his
loins, v. 16. His bones, compared with those of other creatures, are
like bars of iron, v. 18. His back-bone is so strong that, though his
tail be not large, yet he moves it like a cedar, with a commanding
force, v. 17. Some understand it of the trunk of the elephant, for the
word signifies any extreme part, and in that there is indeed a
wonderful strength. So strong is the elephant in his back and loins,
and the sinews of his thighs, that he will carry a large wooden tower,
and a great number of fighting men in it. No animal whatsoever comes
near the elephant for strength of body, which is the main thing
insisted on in this description.
2. He feeds on the productions of the earth and does not prey upon
other animals: He eats grass as an ox (v. 15), the mountains bring him
forth food (v. 20), and the beasts of the field do not tremble before
him nor flee from him, as from a lion, but they play about him, knowing
they are in no danger from him. This may give us occasion, (1.) To
acknowledge the goodness of God in ordering it so that a creature of
such bulk, which requires so much food, should not feed upon flesh (for
then multitudes must die to keep him alive), but should be content with
the grass of the field, to prevent such destruction of lives as
otherwise must have ensued. (2.) To commend living upon herbs and
fruits without flesh, according to the original appointment of man's
food, Gen. i. 29. Even the strength of an elephant, as of a horse and
an ox, may be supported without flesh; and why not that of a man?
Though therefore we use the liberty God has allowed us, yet be not
among riotous eaters of flesh, Prov. xxiii. 20. (3.) To commend a quiet
and peaceable life. Who would not rather, like the elephant, have his
neighbours easy and pleasant about him, than, like the lion, have them
all afraid of him?
3. He lodges under the shady trees (v. 21), which cover him with their
shadow (v. 22), where he has a free and open air to breathe in, while
lions, which live by prey, when they would repose themselves, are
obliged to retire into a close and dark den, to live therein, and to
abide in the covert of that, ch. xxxviii. 40. Those who are a terror to
others cannot but be sometimes a terror to themselves too; but those
will be easy who will let others be easy about them; and the reed and
fens, and the willows of the brook, though a very weak and slender
fortification, yet are sufficient for the defence and security of those
who therefore dread no harm, because they design none.
4. That he is a very great and greedy drinker, not of wine or strong
drink (to be greedy of that is peculiar to man, who by his drunkenness
makes a beast of himself), but of fair water. (1.) His size is
prodigious, and therefore he must have supply accordingly, v. 23. He
drinks so much that one would think he could drink up a river, if you
would give him time, and not hasten him. Or, when he drinks, he hasteth
not, as those do that drink in fear; he is confident of his own
strength and safety, and therefore makes no haste when he drinks, no
more haste than good speed. (2.) His eye anticipates more than he can
take; for, when he is very thirsty, having been long kept without
water, he trusts that he can drink up Jordan in his mouth, and even
takes it with his eyes, v. 24. As a covetous man causes his eyes to fly
upon the wealth of this world, which he is greedy of, so this great
beast is said to snatch, or draw up, even a river with his eyes. (3.)
His nose has in it strength enough for both; for, when he goes greedily
to drink with it, he pierces through snares or nets, which perhaps are
laid in the waters to catch fish. He makes nothing of the difficulties
that lie in his way, so great is his strength and so eager his
appetite.
II. The use that is to be made of this description. We have taken a
view of this mountain of a beast, this over-grown animal, which is here
set before us, not merely as a show (as sometimes it is in our country)
to satisfy our curiosity and to amuse us, but as an argument with us to
humble ourselves before the great God; for, 1. He made this vast
animal, which is so fearfully and wonderfully made; it is the work of
his hands, the contrivance of his wisdom, the production of his power;
it is behemoth which I made, v. 15. Whatever strength this, or any
other creature, has, it is derived from God, who therefore must be
acknowledged to have all power originally and infinitely in himself,
and such an arm as it is not for us to contest with. This beast is here
called the chief, in its kind, of the ways of God (v. 19), an eminent
instance of the Creator's power and wisdom. Those that will peruse the
accounts given by historians of the elephant will find that his
capacities approach nearer to those of reason than the capacities of
any other brute-creature whatsoever, and therefore he is fitly called
the chief of the ways of God, in the inferior part of the creation, no
creature below man being preferable to him. 2. He made him with man, as
he made other four-footed beasts, on the same day with man (Gen. i. 25,
26), whereas the fish and fowl were made the day before; he made him to
live and move on the same earth, in the same element, and therefore man
and beast are said to be jointly preserved by divine Providence as
fellow-commoners, Ps. xxxvi. 6. "It is behemoth, which I made with
thee; I made that beast as well as thee, and he does not quarrel with
me; why then dost thou? Why shouldst thou demand peculiar favours
because I made thee (ch. x. 9), when I made the behemoth likewise with
thee? I made thee as well as that beast, and therefore can as easily
manage thee at pleasure as that beast, and will do it whether thou
refuse or whether thou choose. I made him with thee, that thou mayest
look upon him and receive instruction." We need not go far for proofs
and instances of God's almighty power and sovereign dominion; they are
near us, they are with us, they are under our eye wherever we are. 3.
He that made him can make his sword to approach to him (v. 19), that
is, the same hand that made him, notwithstanding his great bulk and
strength, can unmake him again at pleasure and kill an elephant as
easily as a worm or a fly, without any difficulty, and without the
imputation either of waste or wrong. God that gave to all the creatures
their being may take away the being he gave; for may he not do what he
will with his own? And he can do it; he that has power to create with a
word no doubt has power to destroy with a word, and can as easily speak
the creature into nothing as at first he spoke it out of nothing. The
behemoth perhaps is here intended (as well as the leviathan afterwards)
to represent those proud tyrants and oppressors whom God had just now
challenged Job to abase and bring down. They think themselves as well
fortified against the judgments of God as the elephant with his bones
of brass and iron; but he that made the soul of man knows all the
avenues to it, and can make the sword of justice, his wrath, to
approach to it, and touch it in the most tender and sensible part. He
that framed the engine, and put the parts of it together, knows how to
take it in pieces. Woe to him therefore that strives with his Maker,
for he that made him has therefore power to make him miserable, and
will not make him happy unless he will be ruled by him.
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J O B
CHAP. XLI.
The description here given of the leviathan, a very large, strong,
formidable fish, or water-animal, is designed yet further to convince
Job of his own impotency, and of God's omnipotence, that he might be
humbled for his folly in making so bold with him as he had done. I. To
convince Job of his own weakness he is here challenged to subdue and
tame this leviathan if he can, and make himself master of him (ver.
1-9), and, since he cannot do this, he must own himself utterly unable
to stand before the great God, ver. 10. II. To convince Job of God's
power and terrible majesty several particular instances are here given
of the strength and terror of the leviathan, which is no more than what
God has given him, nor more than he has under his check, ver. 11, 12.
The face of the leviathan is here described to be terrible (ver. 12,
14), his scales close (ver. 15-17), his breath and neesings sparkling
(ver. 18-21), his flesh firm (ver. 22-24), his strength and spirit,
when he is attacked, insuperable (ver. 25-30), his motions turbulent,
and disturbing to the waters (ver. 31, 32), so that, upon the whole, he
is a very terrible creature, and man is no match for him, ver. 33, 34.
Description of Leviathan. (b. c. 1520.)
1 Canst thou draw out leviathan with a hook? or his tongue with a cord
which thou lettest down? 2 Canst thou put a hook into his nose? or
bore his jaw through with a thorn? 3 Will he make many supplications
unto thee? will he speak soft words unto thee? 4 Will he make a
covenant with thee? wilt thou take him for a servant for ever? 5 Wilt
thou play with him as with a bird? or wilt thou bind him for thy
maidens? 6 Shall the companions make a banquet of him? shall they
part him among the merchants? 7 Canst thou fill his skin with barbed
irons? or his head with fish spears? 8 Lay thine hand upon him,
remember the battle, do no more. 9 Behold, the hope of him is in
vain: shall not one be cast down even at the sight of him? 10 None is
so fierce that dare stir him up: who then is able to stand before me?
Whether this leviathan be a whale or a crocodile is a great dispute
among the learned, which I will not undertake to determine; some of the
particulars agree more easily to the one, others to the other; both are
very strong and fierce, and the power of the Creator appears in them.
The ingenious Sir Richard Blackmore, though he admits the more received
opinion concerning the behemoth, that it must be meant of the elephant,
yet agrees with the learned Bochart's notion of the leviathan, that it
is the crocodile, which was so well known in the river of Egypt. I
confess that that which inclines me rather to understand it of the
whale is not only because it is much larger and a nobler animal, but
because, in the history of the Creation, there is such an express
notice taken of it as is not of any other species of animals whatsoever
(Gen. i. 21, God created great whales), by which it appears, not only
that whales were well known in those parts in the time of Moses, who
lived a little after Job, but that the creation of whales was generally
looked upon as a most illustrious proof of the eternal power and
godhead of the Creator; and we may conjecture that this was the reason
(for otherwise it seems unaccountable) why Moses there so particularly
mentions the creation of the whales, because God had so lately insisted
upon the bulk and strength of that creature than of any other, as the
proof of his power; and the leviathan is here spoken of as an
inhabitant of the sea (v. 31), which the crocodile is not; and Ps. civ.
25, 26, there in the great and wide sea, is that leviathan. Here in
these verses,
I. He shows how unable Job was to master the leviathan. 1. That he
could not catch him, as a little fish, with angling, v. 1, 2. He had no
bait wherewith to deceive him, no hook wherewith to catch him, no
fish-line wherewith to draw him out of the water, nor a thorn to run
through his gills, on which to carry him home. 2. That he could not
make him his prisoner, nor force him to cry for quarter, or surrender
himself at discretion, v. 3, 4. "He knows his own strength too well to
make many supplications to thee, and to make a covenant with thee to be
thy servant on condition thou wilt save his life." 3. That he could not
entice him into a cage, and keep him there as a bird for the children
to play with, v. 5. There are creatures so little, so weak, as to be
easily restrained thus, and triumphed over; but the leviathan is not
one of these: he is made to be the terror, not the sport and diversion,
of mankind. 4. That he could not have him served up to his table; he
and his companions could not make a banquet of him; his flesh is too
strong to be fit for food, and, if it were not, he is not easily
caught. 5. That they could not enrich themselves with the spoil of him:
Shall they part him among the merchants, the bones to one, the oil to
another? If they can catch him, they will; but it is probable that the
art of fishing for whales was not brought to perfection then, as it has
been since. 6. That they could not destroy him, could not fill his head
with fish-spears, v. 7. He kept out of the reach of their instruments
of slaughter, or, if they touched him, they could not touch him to the
quick. 7. That it was to no purpose to attempt it: The hope of taking
him is in vain, v. 9. If men go about to seize him, so formidable is he
that the very sight of him will appal them, and make a stout man ready
to faint away: Shall not one be cast down even at the sight of him? and
will not that deter the pursuers from their attempt? Job is told, at
his peril, to lay his hand upon him, v. 8. "Touch him if thou dare;
remember the battle, how unable thou art to encounter such a force, and
what is therefore likely to be the issue of the battle, and do no more,
but desist from the attempt." It is good to remember the battle before
we engage in a war, and put off the harness in time if we foresee it
will be to no purpose to gird it on. Job is hereby admonished not to
proceed in his controversy with God, but to make his peace with him,
remembering what the battle will certainly end in if he come to an
engagement. See Isa. xxvii. 4, 5.
II. Thence he infers how unable he was to contend with the Almighty.
None is so fierce, none so fool-hardy, that he dares to stir up the
leviathan (v. 10), it being known that he will certainly be too hard
for them; and who then is able to stand before God, either to impeach
and arraign his proceedings or to out-face the power of his wrath? If
the inferior creatures that are put under the feet of man, and over
whom he has dominion, keep us in awe thus, how terrible must the
majesty of our great Lord be, who has a sovereign dominion over us and
against whom man has been so long in rebellion! Who can stand before
him when once he is angry?
11 Who hath prevented me, that I should repay him? whatsoever is under
the whole heaven is mine. 12 I will not conceal his parts, nor his
power, nor his comely proportion. 13 Who can discover the face of his
garment? or who can come to him with his double bridle? 14 Who can
open the doors of his face? his teeth are terrible round about. 15
His scales are his pride, shut up together as with a close seal. 16
One is so near to another, that no air can come between them. 17 They
are joined one to another, they stick together, that they cannot be
sundered. 18 By his neesings a light doth shine, and his eyes are
like the eyelids of the morning. 19 Out of his mouth go burning
lamps, and sparks of fire leap out. 20 Out of his nostrils goeth
smoke, as out of a seething pot or caldron. 21 His breath kindleth
coals, and a flame goeth out of his mouth. 22 In his neck remaineth
strength, and sorrow is turned into joy before him. 23 The flakes of
his flesh are joined together: they are firm in themselves; they cannot
be moved. 24 His heart is as firm as a stone; yea, as hard as a piece
of the nether millstone. 25 When he raiseth up himself, the mighty
are afraid: by reason of breakings they purify themselves. 26 The
sword of him that layeth at him cannot hold: the spear, the dart, nor
the habergeon. 27 He esteemeth iron as straw, and brass as rotten
wood. 28 The arrow cannot make him flee: slingstones are turned with
him into stubble. 29 Darts are counted as stubble: he laugheth at the
shaking of a spear. 30 Sharp stones are under him: he spreadeth sharp
pointed things upon the mire. 31 He maketh the deep to boil like a
pot: he maketh the sea like a pot of ointment. 32 He maketh a path to
shine after him; one would think the deep to be hoary. 33 Upon earth
there is not his like, who is made without fear. 34 He beholdeth all
high things: he is a king over all the children of pride.
God, having in the foregoing verses shown Job how unable he was to deal
with the leviathan, here sets forth his own power in that massy mighty
creature. Here is,
I. God's sovereign dominion and independency laid down, v. 11. 1. That
he is indebted to none of his creatures. If any pretend he is indebted
to them, let them make their demand and prove their debt, and they
shall receive it in full and not by composition: "Who has prevented
me?" that is, "who has laid any obligations upon me by any services he
has done me? Who can pretend to be before-hand with me? If any were, I
would not long be behind-hand with them; I would soon repay them." The
apostle quotes this for the silencing of all flesh in God's presence,
Rom. xi. 35. Who hath first given to him, and it shall be recompensed
to him again? As God does not inflict upon us the evils we have
deserved, so he does bestow upon us the favours we have not deserved.
2. That he is the rightful Lord and owner of all the creatures:
"Whatsoever is under the whole heaven, animate or inanimate, is mine
(and particularly this leviathan), at my command and disposal, what I
have an incontestable property in and dominion over." All is his; we
are his, all we have and do; and therefore we cannot make God our
debtor; but of thy own, Lord, have we given thee. All is his, and
therefore, if he were indebted to any, he has wherewithal to repay
them; the debt is in good hands. All is his, and therefore he needs not
our services, nor can he be benefited by them. If I were hungry I would
not tell thee, for the world is mine and the fulness thereof, Ps. l.
12.
II. The proof and illustration of it, from the wonderful structure of
the leviathan, v. 12.
1. The parts of his body, the power he exerts, especially when he is
set upon, and the comely proportion of the whole of him, are what God
will not conceal, and therefore what we must observe and acknowledge
the power of God in. Though he is a creature of monstrous bulk, yet
there is in him a comely proportion. In our eye beauty lies in that
which is small (inest sua gratia parvis--little things have a
gracefulness all their own) because we ourselves are so; but in God's
eye even the leviathan is comely; and, if he pronounce even the whale,
even the crocodile, so, it is not for us to say of any of the works of
his hands that they are ugly or ill-favoured; it is enough to say so,
as we have cause, of our own works. God here goes about to give us an
anatomical view (as it were) of the leviathan; for his works appear
most beautiful and excellent, and his wisdom and power appear most in
them, when they are taken in pieces and viewed in their several parts
and proportions. (1.) The leviathan, even prima facie--at first sight,
appears formidable and inaccessible, v. 13, 14. Who dares come so near
him while he is alive as to discover or take a distinct view of the
face of the garment, the skin with which he is clothed as with a
garment, so near him as to bridle him like a horse and so lead him
away, so near him as to be within reach of his jaws, which are like a
double bridle? Who will venture to look into his mouth, as we do into a
horse's mouth? He that opens the doors of his face will see his teeth
terrible round about, strong and sharp, and fitted to devour; it would
make a man tremble to think of having a leg or an arm between them.
(2.) His scales are his beauty and strength, and therefore his pride,
v. 15-17. The crocodile is indeed remarkable for his scales; if we
understand it of the whale, we must understand by these shields (for so
the word is) the several coats of his skin; or there might be whales in
that country with scales. That which is remarkable concerning the
scales is that they stick so close together, by which he is not only
kept warm, for no air can pierce him, but kept safe, for no sword can
pierce him through those scales. Fishes, that live in the water, are
fortified accordingly by the wisdom of Providence, which gives clothes
as it gives cold. (3.) He scatters terror with his very breath and
looks; if he sneeze or spout up water, it is like a light shining,
either with the froth or the light of the sun shining through it, v.
18. The eyes of the whale are reported to shine in the night-time like
a flame, or, as here, like the eye-lids of the morning; the same they
say of the crocodile. The breath of this creature is so hot and fiery,
from the great natural heat within, that burning lamps and sparks of
fire, smoke and a flame, are said to go out of his mouth, even such as
one would think sufficient to set coals on fire, v. 19-21. Probably
these hyperbolical expressions are used concerning the leviathan to
intimate the terror of the wrath of God, for that is it which all this
is designed to convince us of. Fire out of his mouth devours, Ps.
xviii. 7, 8. The breath of the Almighty, like a stream of brimstone,
kindles Tophet, and will for ever keep it burning, Isa. xxx. 33. The
wicked one shall be consumed with the breath of his mouth, 2 Thess. ii.
8. (4.) He is of invincible strength and most terrible fierceness, so
that he frightens all that come in his way, but is not himself
frightened by any. Take a view of his neck, and there remains strength,
v. 22. His head and his body are well set together. Sorrow rejoices (or
rides in triumph) before him, for he makes terrible work wherever he
comes. Or, Those storms which are the sorrow of others are his joys;
what is tossing to others is dancing to him. His flesh is well knit, v.
23. The flakes of it are joined so closely together, and are so firm,
that it is hard to pierce it; he is as if he were all bone. His flesh
is of brass, which Job had complained his was not, ch. vi. 12. His
heart is as firm as a stone, v. 24. He has spirit equal to his bodily
strength, and, though he is bulky, he is sprightly, and not unwieldy.
As his flesh and skin cannot be pierced, so his courage cannot be
daunted; but, on the contrary, he daunts all he meets and puts them
into a consternation (v. 25): When he raises up himself like a moving
mountain in the great waters even the mighty are afraid lest he should
overturn their ships or do them some other mischief. By reason of the
breakings he makes in the water, which threaten death, they purify
themselves, confess their sins, betake themselves to their prayers, and
get ready for death. We read (ch. iii. 8) of those who, when they raise
up a leviathan, are in such a fright that they curse the day. It was a
fear which, it seems, used to drive some to their curses and others to
their prayers; for, as now, so then there were seafaring men of
different characters and on whom the terrors of the sea have contrary
effects; but all agree there is a great fright among them when the
leviathan raises up himself. (5.) All the instruments of slaughter that
are used against him do him no hurt and therefore are not error to him,
v. 26-29. The sword and the spear, which wound nigh at hand, are
nothing to him; the darts, arrows, and sling-stones, which wound at a
distance, do him no damage; nature has so well armed him cap-a-pie--at
all points, against them all. The defensive weapons which men use when
they engage with the leviathan, as the habergeon, or breast-plate,
often serve men no more than their offensive weapons; iron and brass
are to him as straw and rotten wood, and he laughs at them. It is the
picture of a hard-hearted sinner, that despises the terrors of the
Almighty and laughs at all the threatenings of his word. The leviathan
so little dreads the weapons that are used against him that, to show
how hardy he is, he chooses to lie on the sharp stones, the
sharp-pointed things (v. 30), and lies as easy there as if he lay on
the soft mire. Those that would endure hardness must inure themselves
to it. (6.) His very motion in the water troubles it and puts it into a
ferment, v. 31, 32. When he rolls, and tosses, and makes a stir in the
water, or is in pursuit of his prey, he makes the deep to boil like a
pot, he raises a great froth and foam upon the water, such as is upon a
boiling pot, especially a pot of boiling ointment; and he makes a path
to shine after him, which even a ship in the midst of the sea does not,
Prov. xxx. 19. One may trace the leviathan under water by the bubbles
on the surface; and yet who can take that advantage against him in
pursuing him? Men track hares in the snow and kill them, but he that
tracks the leviathan dares not come near him.
2. Having given this particular account of his parts, and his power,
and his comely proportion, he concludes with four things in general
concerning this animal:-- (1.) That he is a non-such among the inferior
creatures: Upon earth there is not his like, v. 33. No creature in this
world is comparable to him for strength and terror. Or the earth is
here distinguished from the sea: His dominion is not upon the earth (so
some), but in the waters. None of all the savage creatures upon earth
come near him for bulk and strength, and it is well for man that he is
confined to the waters and there has a watch set upon him (ch. vii. 12)
by the divine Providence, for, if such a terrible creature were allowed
to roam and ravage upon this earth, it would be an unsafe and
uncomfortable habitation for the children of men, for whom it is
intended. (2.) That he is more bold and daring than any other creature
whatsoever: He is made without fear. The creatures are as they are
made; the leviathan has courage in his constitution, nothing can
frighten him; other creatures, quite contrary, seem as much designed
for flying as this for fighting. So, among men, some are in their
natural temper bold, others are timorous. (3.) That he is himself very
proud; though lodged in the deep, yet he beholds all high things, v.
34. The rolling waves, the impending rocks, the hovering clouds, and
the ships under sail with top and top-gallant, this mighty animal
beholds with contempt, for he does not think they either lessen him or
threaten him. Those that are great are apt to be scornful. (4.) That he
is a king over all the children of pride, that is, he is the proudest
of all proud ones. He has more to be proud of (so Mr. Caryl expounds
it) than the proudest people in the world have; and so it is a
mortification to the haughtiness and lofty looks of men. Whatever
bodily accomplishments men are proud of, and puffed up with, the
leviathan excels them and is a king over them. Some read it so as to
understand it of God: He that beholds all high things, even he, is King
over all the children of pride; he can tame the behemoth (ch. xl. 19)
and the leviathan, big as they are, and stout-hearted as they are. This
discourse concerning those two animals was brought in to prove that it
is God only who can look upon proud men and abase them, bring them low
and tread them down, and hide them in the dust (ch. xl. 11-13), and so
it concludes with a quod erat demonstrandum--which was to be
demonstrated; there is one that beholds all high things, and, wherein
men deal proudly, is above them; he is King over all the children of
pride, whether brutal or rational, and can make them all either bend or
break before him, Isa. ii. 11. The lofty looks of man shall be humbled,
and the haughtiness of men shall be bowed down, and thus the Lord alone
shall be exalted.
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J O B
CHAP. XLII.
Solomon says, "Better is the end of a thing than the beginning
thereof," Eccl. vii. 8. It was so here in the story of Job; at the
evening-time it was light. Three things we have met with in this book
which, I confess , have troubled me very much; but we find all the
three grievances redressed, thoroughly redressed, in this chapter,
everything set to-rights. I. It has been a great trouble to us to see
such a holy man as Job was so fretful, and peevish, and uneasy to
himself, and especially to hear him quarrel with God and speak
indecently to him; but, though he thus fall, he is not utterly cast
down, for here he recovers his temper, comes to himself and to his
right mind again by repentance, is sorry for what he has said amiss,
unsays it, and humbles himself before God, ver. 1-6. II. It has been
likewise a great trouble to us to see Job and his friends so much at
variance, not only differing in their opinions, but giving one another
a great many hard words, and passing severe censures one upon another,
though they were all very wise and good men; but here we have this
grievance redressed likewise, the differences between them happily
adjusted, the quarrel taken up, all the peevish reflections they had
cast upon one another forgiven and forgotten, and all joining in
sacrifices and prayers, mutually accepted of God, ver. 7-9. III. It has
troubled us to see a man of such eminent piety and usefulness as Job
was so grievously afflicted, so pained, so sick, so poor, so
reproached, so slighted, and made the very centre of all the calamities
of human life; but here we have this grievance redressed too, Job
healed of all his ailments, more honoured and beloved than ever,
enriched with an estate double to what he had before, surrounded with
all the comforts of life, and as great an instance of prosperity as
ever he had been of affliction and patience, ver. 10-17. All this is
written for our learning, that we, under these and the like
discouragements that we meet with, through patience and comfort of this
scripture may have hope.
Job's Humble Confession. (b. c. 1520.)
1 Then Job answered the Lord, and said, 2 I know that thou canst do
every thing, and that no thought can be withholden from thee. 3 Who
is he that hideth counsel without knowledge? therefore have I uttered
that I understood not; things too wonderful for me, which I knew not.
4 Hear, I beseech thee, and I will speak: I will demand of thee, and
declare thou unto me. 5 I have heard of thee by the hearing of the
ear: but now mine eye seeth thee. 6 Wherefore I abhor myself, and
repent in dust and ashes.
The words of Job justifying himself were ended, ch. xxxi. 40. After
that he said no more to that purport. The words of Job judging and
condemning himself began, ch. xl. 4, 5. Here he goes on with words to
the same purport. Though his patience had not its perfect work, his
repentance for his impatience had. He is here thoroughly humbled for
his folly and unadvised speaking, and it was forgiven him. Good men
will see and own their faults at last, though it may be some difficulty
to bring them to do this. Then, when God had said all that to him
concerning his own greatness and power appearing in the creatures, then
Job answered the Lord (v. 1), not by way of contradiction (he had
promised not so to answer again, ch. xl. 5), but by way of submission;
and thus we must all answer the calls of God.
I. He subscribes to the truth of God's unlimited power, knowledge, and
dominion, to prove which was the scope of God's discourse out of the
whirlwind, v. 2. Corrupt passions and practices arise either from some
corrupt principles or from the neglect and disbelief of the principles
of truth; and therefore true repentance begins in the acknowledgement
of the truth, 2 Tim. ii. 25. Job here owns his judgment convinced of
the greatness, glory, and perfection of God, from which would follow
the conviction of his conscience concerning his own folly in speaking
irreverently to him. 1. He owns that God can do every thing. What can
be too hard for him that made behemoth and leviathan, and manages both
as he pleases? He knew this before, and had himself discoursed very
well upon the subject, but now he knew it with application. God had
spoken it once, and then he heard it twice, that power belongs to God;
and therefore it is the greatest madness and presumption imaginable to
contend with him. "Thou canst do every thing, and therefore canst raise
me out of this low condition, which I have so often foolishly despaired
of as impossible: I now believe thou art able to do this." 2. That no
thought can be withholden from him, that is, (1.) There is no thought
of ours that he can be hindered from the knowledge of. Not a fretful,
discontented, unbelieving thought is in our minds at any time but God
is a witness to it. It is in vain to contest with him; for we cannot
hide our counsels and projects from him, and, if he discover them, he
can defeat them. (2.) There is no thought of his that he can be
hindered from the execution of. Whatever the Lord pleased, that did he.
Job had said this passionately, complaining of it (ch. xxiii. 13), What
his soul desireth even that he doeth; now he says, with pleasure and
satisfaction, that God's counsels shall stand. If God's thoughts
concerning us be thoughts of good, to give us an unexpected end, he
cannot be withheld from accomplishing his gracious purposes, whatever
difficulties may seem to lie in the way.
II. He owns himself to be guilty of that which God had charged him with
in the beginning of his discourse, v. 3. "Lord, the first word thou
saidst was, Who is this that darkens counsel by words without
knowledge? There needed no more; that word convinced me. I own I am the
man that has been so foolish. That word reached my conscience, and set
my sin in order before me. It is too plain to be denied, too bad to be
excused. I have hidden counsel without knowledge. I have ignorantly
overlooked the counsels and designs of God in afflicting me, and
therefore have quarrelled with God, and insisted too much upon my own
justification: Therefore I uttered that which I understood not," that
is, "I have passed a judgment upon the dispensations of Providence,
though I was utterly a stranger to the reasons of them." Here, 1. He
owns himself ignorant of the divine counsels; and so we are all. God's
judgments are a great deep, which we cannot fathom, much less find out
the springs of. We see what God does, but we neither know why he does
it, what he is aiming at, nor what he will bring it to. These are
things too wonderful for us, out of our sight to discover, out of our
reach to alter, and out of our jurisdiction to judge of. They are
things which we know not; it is quite above our capacity to pass a
verdict upon them. The reason why we quarrel with Providence is because
we do not understand it; and we must be content to be in the dark about
it, until the mystery of God shall be finished. 2. He owns himself
imprudent and presumptuous in undertaking to discourse of that which he
did not understand and to arraign that which he could not judge of. He
that answereth a matter before he heareth it, it is folly and shame to
him. We wrong ourselves, as well as the cause which we undertake to
determine, while we are no competent judges of it.
III. He will not answer, but he will make supplication to his Judge, as
he had said, ch. ix. 15. "Hear, I beseech thee, and I will speak (v.
4), not speak either as plaintiff or defendant (ch. xiii. 22), but as a
humble petitioner, not as one that will undertake to teach and
prescribe, but as one that desires to learn and is willing to be
prescribed to. Lord, put no more hard questions to me, for I am not
able to answer thee one of a thousand of those which thou hast put; but
give me leave to ask instruction from thee, and do not deny it me, do
not upbraid me with my folly and self-sufficiency," Jam. i. 5. Now he
is brought to the prayer Elihu taught him, That which I see not teach
thou me.
IV. He puts himself into the posture of a penitent, and therein goes
upon a right principle. In true repentance there must be not only
conviction of sin, but contrition and godly sorrow for it, sorrow
according to God, 2 Cor. vii. 9. Such was Job's sorrow for his sins.
1. Job had an eye to God in his repentance, thought highly of him, and
went upon that as the principle of it (v. 5): "I have heard of thee by
the hearing of the ear many a time from my teachers when I was young,
from my friends now of late. I have known something of thy greatness,
and power, and sovereign dominion; and yet was not brought, by what I
heard, to submit myself to thee as I ought. The notions I had of these
things served me only to talk of, and had not a due influence upon my
mind. But now thou hast by immediate revelation discovered thyself to
me in thy glorious majesty; now my eyes see thee; now I feel the power
of those truths which before I had only the notion of, and therefore
now I repent, and unsay what I have foolishly said." Note, (1.) It is a
great mercy to have a good education, and to know the things of God by
the instructions of his word and ministers. Faith comes by hearing, and
then it is most likely to come when we hear attentively and with the
hearing of the ear. (2.) When the understanding is enlightened by the
Spirit of grace our knowledge of divine things as far exceeds what we
had before as that by ocular demonstration exceeds that by report and
common fame. By the teachings of men God reveals his Son to us; but by
the teachings of his Spirit he reveals his Son in us (Gal. i. 16), and
so changes us into the same image, 2 Cor. iii. 18. (3.) God is pleased
sometimes to manifest himself most fully to his people by the rebukes
of his word and providence. "Now that I have been afflicted, now that I
have been told of my faults, now my eye sees thee." The rod and reproof
give wisdom. Blessed is the man whom thou chastenest and teachest.
2. Job had an eye to himself in his repentance, thought hardly of
himself, and thereby expressed his sorrow for his sins (v. 6):
Wherefore I abhor myself, and repent in dust and ashes. Observe, (1.)
It concerns us to be deeply humbled for the sins we are convinced of,
and not to rest in a slight superficial displeasure against ourselves
for them. Even good people, that have no gross enormities to repent of,
must be greatly afflicted in soul for the workings and breakings out of
pride, passion, peevishness, and discontent, and all their hasty
unadvised speeches; for these we must be pricked to the heart and be in
bitterness. Till the enemy be effectually humbled, the peace will be
insecure. (2.) Outward expressions of godly sorrow well become
penitents; Job repented in dust and ashes. These, without an inward
change, do but mock God; but, where they come from sincere contrition
of soul, the sinner by them gives glory to God, takes shame to himself,
and may be instrumental to bring others to repentance. Job's
afflictions had brought him to the ashes (ch. ii. 8, he sat down among
the ashes), but now his sins brought him thither. True penitents mourn
for their sins as heartily as ever they did for any outward
afflictions, and are in bitterness as for an only son of a first-born,
for they are brought to see more evils in their sins than in their
troubles. (3.) Self-loathing is evermore the companion of true
repentance. Ezek. vi. 9, They shall loathe themselves for the evils
which they have committed. We must not only be angry at ourselves for
the wrong and damage we have by sin done to our own souls, but must
abhor ourselves, as having by sin made ourselves odious to the pure and
holy God, who cannot endure to look upon iniquity. If sin be truly an
abomination to us, sin in ourselves will especially be so; the nearer
it is to us the more loathsome it will be. (4.) The more we see of the
glory and majesty of God, and the more we see of the vileness and
odiousness of sin and of ourselves because of sin, the more we shall
abase and abhor ourselves for it. "Now my eye sees what a God he is
whom I have offended, the brightness of that majesty which by wilful
sin I have spit in the face of, the tenderness of that mercy which I
have spurned at the bowels of; now I see what a just and holy God he is
whose wrath I have incurred; wherefore I abhor myself. Woe is me, for I
am undone," Isa. vi. 5. God had challenged Job to look upon proud men
and abase them. "I cannot," says Job, "pretend to do it; I have enough
to do to get my own proud heart humbled, to abase that and bring that
low." Let us leave it to God to govern the world, and make it our care,
in the strength of his grace, to govern ourselves and our own hearts
well.
God's Vindication of Job. (b. c. 1520.)
7 And it was so, that after the Lord had spoken these words unto Job,
the Lord said to Eliphaz the Temanite, My wrath is kindled against
thee, and against thy two friends: for ye have not spoken of me the
thing that is right, as my servant Job hath. 8 Therefore take unto
you now seven bullocks and seven rams, and go to my servant Job, and
offer up for yourselves a burnt offering; and my servant Job shall pray
for you: for him will I accept: lest I deal with you after your folly,
in that ye have not spoken of me the thing which is right, like my
servant Job. 9 So Eliphaz the Temanite and Bildad the Shuhite and
Zophar the Naamathite went, and did according as the Lord commanded
them: the Lord also accepted Job.
Job, in his discourses, had complained very much of the censures of his
friends and their hard usage of him, and had appealed to God as Judge
between him and them, and thought it hard that judgment was not
immediately given upon the appeal. While God was catechising Job out of
the whirlwind one would have thought that he only was in the wrong, and
that the cause would certainly go against him; but here, to our great
surprise, we find it quite otherwise, and the definitive sentence given
in Job's favour. Wherefore judge nothing before the time. Those who are
truly righteous before God may have their righteousness clouded and
eclipsed by great and uncommon afflictions, by the severe censures of
men, by their own frailties and foolish passions, by the sharp reproofs
of the word and conscience, and the deep humiliation of their own
spirits under the sense of God's terrors; and yet, in due time, these
clouds shall all blow over, and God will bring forth their
righteousness as the light and their judgment as the noon-day, Ps.
xxxvii. 6. He cleared Job's righteousness here, because he, like an
honest man, held it fast and would not let it go. We have here,
I. Judgment given against Job's three friends, upon the controversy
between them and Job. Elihu is not censured here, for he distinguished
himself from the rest in the management of the dispute, and acted, not
as a party, but as a moderator; and moderation will have its praise
with God, whether it have with men or no. In the judgment here given
Job is magnified and his three friends are mortified. While we were
examining the discourses on both sides we could not discern, and
therefore durst not determine, who was in the right; something of truth
we thought they both had on their side, but we could not cleave the
hair between them; nor would we, for all the world, have had to give
the decisive sentence upon the case, lest we should have determined
wrong. But it is well that the judgment is the Lord's, and we are sure
that his judgment is according to truth; to it we will refer ourselves,
and by it we will abide. Now, in the judgment here given,
1. Job is greatly magnified and comes off with honour. He was but one
against three, a beggar now against three princes, and yet, having God
on his side, he needed not fear the result, though thousands set
themselves against him. Observe here, (1.) When God appeared for him:
After the Lord had spoken these words unto Job, v. 7. After he had
convinced and humbled him, and brought him to repentance for what he
had said amiss, then he owned him in what he had said well, comforted
him, and put honour upon him; not till then: for we are not ready for
God's approbation till we judge and condemn ourselves; but then he thus
pleaded his cause, for he that has torn will heal us, he that has
smitten will bind us. The Comforter shall convince, John xvi. 8. See in
what method we are to expect divine acceptance; we must first be
humbled under divine rebukes. After God, by speaking these words, had
caused grief, he returned and had compassion, according to the
multitude of his mercies; for he will not contend for ever, but will
debate in measure, and stay his rough wind in the day of his east wind.
Now that Job had humbled himself God exalted him. True penitents shall
find favour with God, and what they have said and done amiss shall no
more be mentioned against them. Then God is well pleased with us when
we are brought to abhor ourselves. (2.) How he appeared for him. It is
taken for granted that all his offences are forgiven; for if he be
dignified, as we find he is here, no doubt he is justified. Job had
sometimes intimated, with great assurance, that God would clear him at
last, and he was not made ashamed of the hope. [1.] God calls him again
and again his servant Job, four times in two verses, and he seems to
take a pleasure in calling him so, as before his troubles (ch. i. 8),
"Hast thou considered my servant Job? Though he is poor and despised,
he is my servant notwithstanding, and as dear to me as when he was in
prosperity. Though he has his faults, and has appeared to be a man
subject to like passions as others, though he has contended with me,
has gone about to disannul my judgment, and has darkened counsel by
words without knowledge, yet he sees his error and retracts it, and
therefore he is my servant Job still." If we still hold fast the
integrity and fidelity of servants to God, as Job did, though we may
for a time be deprived of the credit and comfort of the relation, we
shall be restored to it at last, as he was. The devil had undertaken to
prove Job a hypocrite, and his three friends had condemned him as a
wicked man; but God will acknowledge those whom he accepts, and will
not suffer them to be run down by the malice of hell or earth. If God
says, Well done, good and faithful servant, it is of little consequence
who says otherwise. [2.] He owns that he had spoken of him the thing
that was right, beyond what his antagonists had done. He had given a
much better and truer account of the divine Providence than they had
done. They had wronged God by making prosperity a mark of the true
church and affliction a certain indication of God's wrath; but Job had
done him right by maintaining that God's love and hatred are to be
judged of by what is in men, not by what is before them, Eccl. ix. 1.
Observe, First, Those do the most justice to God and his providence who
have an eye to the rewards and punishments of another world more than
to those of this, and with the prospect of those solve the difficulties
of the present administration. Job had referred things to the future
judgment, and the future state, more than his friends had done, and
therefore he spoke of God that which was right, better than his friends
had done. Secondly, Though Job had spoken some things amiss, even
concerning God, whom he made too bold with, yet he is commended for
what he spoke that was right. We must not only not reject that which is
true and good, but must not deny it its due praise, though there appear
in it a mixture of human frailty and infirmity. Thirdly, Job was in the
right, and his friends were in the wrong, and yet he was in pain and
they were at ease--a plain evidence that we cannot judge of men and
their sentiments by looking in their faces or purses. He only can do it
infallibly who sees men's hearts. [3.] He will pass his word for Job
that, notwithstanding all the wrong his friends had done him, he is so
good a man, and of such a humble, tender, forgiving spirit, that he
will very readily pray for them, and use his interest in heaven on
their behalf: "My servant Job will pray for you. I know he will. I have
pardoned him, and he has the comfort of pardon, and therefore he will
pardon you." [4.] He appoints him to be the priest of this
congregation, and promises to accept him and his mediation for his
friends. "Take your sacrifices to my servant Job, for him will I
accept." Those whom God washes from their sins he makes to himself
kings and priests. True penitents shall not only find favour as
petitioners for themselves, but be accepted as intercessors for others
also. It was a great honour that God hereby put upon Job, in appointing
him to offer sacrifice for his friends, as formerly he used to do for
his own children, ch. i. 5. And a happy presage it was of his
restoration to his prosperity again, and indeed a good step towards it,
that he was thus restored to the priesthood. Thus he became a type of
Christ, through whom alone we and our spiritual sacrifices are
acceptable to God; see 1 Pet. ii. 5. "Go to my servant Job, to my
servant Jesus" (from whom for a time he hid his face), "put your
sacrifices into his hand, make use of him as your Advocate, for him
will I accept, but, out of him, you must expect to be dealt with
according to your folly." And, as Job prayed and offered sacrifice for
those that had grieved and wounded his spirit, so Christ prayed and
died for his persecutors, and ever lives making intercession for the
transgressors.
2. Job's friends are greatly mortified, and come off with disgrace.
They were good men and belonged to God, and therefore he would not let
them lie still in their mistake any more than Job, but, having humbled
him by a discourse out of the whirlwind, he takes another course to
humble them. Job, who was dearest to him, was first chidden, but the
rest in their turn. When they heard Job talked to, it is probable, they
flattered themselves with a conceit that they were in the right and Job
was in all the fault, but God soon took them to task, and made them
know the contrary. In most disputes and controversies there is
something amiss on both sides, either in the merits of the cause or in
the management, if not in both; and it is fit that both sides should be
told of it, and made to see their errors. God addresses this to
Eliphaz, not only as the senior, but as the ringleader in the attack
made upon Job. Now, (1.) God tells them plainly that they had not
spoken of him the thing that was right, like Job, that is, they had
censured and condemned Job upon a false hypothesis, had represented God
fighting against Job as an enemy when really he was only trying him as
a friend, and this was not right. Those do not say well of God who
represent his fatherly chastisements of his own children as judicial
punishments and who cut them off from his favour upon the account of
them. Note, It is a dangerous thing to judge uncharitably of the
spiritual and eternal state of others, for in so doing we may perhaps
condemn those whom God has accepted, which is a great provocation to
him; it is offending his little ones, and he takes himself to be
wronged in all the wrongs that are done to them. (2.) He assures them
he was angry with them: My wrath is kindled against thee and thy two
friends. God is very angry with those who despise and reproach their
brethren, who triumph over them, and judge hardly of them, either for
their calamities or for their infirmities. Though they were wise and
good men, yet, when they spoke amiss, God was angry with them and let
them know that he was. (3.) He requires from them a sacrifice, to make
atonement for what they had said amiss. They must bring each of them
seven bullocks, and each of them seven rams, to be offered up to God
for a burnt-offering; for it should seem that, before the law of Moses,
all sacrifices, even those of atonement, were wholly burnt, and
therefore were so called. They thought they had spoken wonderfully
well, and that God was beholden to them for pleading his cause and owed
them a good reward for it; but they are told that, on the contrary, he
is displeased with them, requires from them a sacrifice, and threatens
that, otherwise, he will deal with them after their folly. God is often
angry at that in us which we are ourselves proud of and sees much amiss
in that which we think was done well. (4.) He orders them to go to Job,
and beg of him to offer their sacrifices, and pray for them, otherwise
they should not be accepted. By this God designed, [1.] To humble them
and lay them low. They thought that they only were the favourites of
Heaven, and that Job had no interest there; but God gives them to
understand that he had a better interest there than they had, and stood
fairer for God's acceptance than they did. The day may come when those
who despise and censure God's people will court their favour, and be
made to know that God has loved them, Rev. iii. 9. The foolish virgins
will beg oil of the wise. [2.] To oblige them to make their peace with
Job, as the condition of their making their peace with God. If thy
brother has aught against thee (as Job had a great deal against them),
first be reconciled to thy brother and then come and offer thy gift.
Satisfaction must first be made for wrong done, according as the nature
of the thing requires, before we can hope to obtain from God the
forgiveness of sin. See how thoroughly God espoused the cause of his
servant Job and engaged in it. God will not be reconciled to those that
have offended Job till they have first begged his pardon and he be
reconciled to them. Job and his friends had differed in their opinion
about many things, and had been too keen in their reflections one upon
another, but now they were to be made friends; in order to that, they
are not to argue the matter over again and try to give it a new turn
(that might be endless), but they must agree in a sacrifice and a
prayer, and that must reconcile them: they must unite in affection and
devotion when they could not concur in the same sentiments. Those who
differ in judgments about minor things are yet one in Christ the great
sacrifice, and meet at the same throne of grace, and therefore ought to
love and bear with one another. Once more, observe, When God was angry
with Job's friends, he did himself put them in a way to make their
peace with him. Our quarrels with God always begin on our part, but the
reconciliation begins on his.
II. The acquiescence of Job's friends in this judgment given, v. 9.
They were good men, and, as soon as they understood what the mind of
the Lord was, they did as he commanded them, and that speedily and
without gainsaying, though it was against the grain to flesh and blood
to court him thus whom they had condemned. Note, Those who would be
reconciled to God must carefully use the prescribed means and methods
of reconciliation. Peace with God is to be had only in his own way and
upon his own terms, and they will never seem hard to those who know how
to value the privilege, but they will be glad of it upon any terms,
though ever so humbling. Job's friends had all joined in accusing Job,
and now they join in begging his pardon. Those that have sinned
together should repent together. Those that appeal to God, as both Job
and his friends had often done, must resolve to stand by his award,
whether pleasing or unpleasing to their own mind. And those that
conscientiously observe God's commands need not doubt of his favour:
The Lord also accepted Job, and his friends in answer to his prayer. It
is not said, He accepted them (though that is implied), but, He
accepted Job for them; so he has made us accepted in the beloved, Eph.
i. 6; Matt. iii. 17. Job did not insult over his friends upon the
testimony God had given concerning him, and the submission they were
obliged to make to him; but, God being graciously reconciled to him, he
was easily reconciled to them, and then God accepted him. This is that
which we should aim at in all our prayers and services, to be accepted
of the Lord; this must be the summit of our ambition, not to have
praise of men, but to please God.
Job's Renewed Prosperity; The Death of Job. (b. c. 1520.)
10 And the Lord turned the captivity of Job, when he prayed for his
friends: also the Lord gave Job twice as much as he had before. 11
Then came there unto him all his brethren, and all his sisters, and all
they that had been of his acquaintance before, and did eat bread with
him in his house: and they bemoaned him, and comforted him over all the
evil that the Lord had brought upon him: every man also gave him a
piece of money, and every one an earring of gold. 12 So the Lord
blessed the latter end of Job more than his beginning: for he had
fourteen thousand sheep, and six thousand camels, and a thousand yoke
of oxen, and a thousand she asses. 13 He had also seven sons and
three daughters. 14 And he called the name of the first, Jemima; and
the name of the second, Kezia; and the name of the third,
Keren-happuch. 15 And in all the land were no women found so fair as
the daughters of Job: and their father gave them inheritance among
their brethren. 16 After this lived Job a hundred and forty years,
and saw his sons, and his sons' sons, even four generations. 17 So
Job died, being old and full of days.
You have heard of the patience of Job (says the apostle, Jam. v. 11)
and have seen the end of the Lord, that is, what end the Lord, at
length, put to his troubles. In the beginning of this book we had Job's
patience under his troubles, for an example; here, in the close, for
our encouragement to follow that example, we have the happy issue of
his troubles and the prosperous condition to which he was restored
after them, which confirms us in counting those happy which endure.
Perhaps, too, the extraordinary prosperity which Job was crowned with
after his afflictions was intended to be to us Christians a type and
figure of the glory and happiness of heaven, which the afflictions of
this present time are working for us, and in which they will issue at
last; this will be more than double to all the delights and
satisfactions we now enjoy, as Job's after-prosperity was to his
former, though then he was the greatest of all the men of the east. He
that rightly endures temptation, when he is tried, shall receive a
crown of life (Jam. i. 12), as Job, when he was tried, received all the
wealth, and honour, and comfort, which here we have an account of.
I. God returned in ways of mercy to him; and his thoughts concerning
him were thoughts of good and not of evil, to give the expected (nay,
the unexpected) end, Jer. xxix. 11. His troubles began in Satan's
malice, which God restrained; his restoration began in God's mercy,
which Satan could not oppose. Job's sorest complaint, and indeed the
sorrowful accent of all his complaints, on which he laid the greatest
emphasis, was that God appeared against him. But now God plainly
appeared for him, and watched over him to build and to plant, like as
he had (at least in his apprehension) watched over him to pluck up and
to throw down, Jer. xxxi. 28. This put a new face upon his affairs
immediately, and every thing now looked as pleasing and promising as
before it had looked gloomy and frightful. 1. God turned his captivity,
that is, he redressed his grievances and took away all the causes of
his complaints; he loosed him from the bond with which Satan had now,
for a great while, bound him, and delivered him out of those cruel
hands into which he had delivered him. We may suppose that now all his
bodily pains and distempers were healed so suddenly and so thoroughly
that the cure was next to miraculous: His flesh became fresher than a
child's, and he returned to the days of his youth; and, what was more,
he felt a very great alteration in his mind; it was calm and easy, and
the tumult was all over, his disquieting thoughts had all vanished, his
fears were silenced, and the consolations of God were now as much the
delight of his soul as his terrors had been its burden. The tide thus
turned, his troubles began to ebb as fast as they had flowed, just then
when he was praying for his friends, praying over his sacrifice which
he offered for them. Mercy did not return when he was disputing with
his friends, no, not though he had right on his side, but when he was
praying for them; for God is better served and pleased with our warm
devotions than with our warm disputations. When Job completed his
repentance by this instance of his forgiving men their trespasses, then
God completed his remission by turning his captivity. Note, We are
really doing our business when we are praying for our friends, if we
pray in a right manner, for in those prayers there is not only faith,
but love. Christ has taught us to pray with and for others in teaching
us to say, Our Father; and, in seeking mercy for others, we may find
mercy ourselves. Our Lord Jesus has his exaltation and dominion there,
where he ever lives making intercession. Some, by the turning of Job's
captivity, understand the restitution which the Sabeans and Chaldeans
made of the cattle which they had taken from him, God wonderfully
inclining them to do it; and with these he began the world again.
Probably it was so; those spoilers had swallowed down his riches, but
they were forced to vomit them up again, ch. xx. 15. But I rather
understand this more generally of the turn now given. 2. God doubled
his possessions: Also the Lord gave Job twice as much as he had before.
It is probable that he did at first, in some way or other, intimate to
him that it was his gracious purpose, by degrees, in due time to bring
him to such a height of prosperity that he should have twice as much as
ever he had, for the encouraging of his hope and the quickening of his
industry, and that it might appear that this wonderful increase was a
special token of God's favour. And it may be considered as intended,
(1.) To balance his losses. He suffered for the glory of God, and
therefore God made it up to him with advantage, and allowed him more
than interest upon interest. God will take care that none shall lose by
him. (2.) To recompense his patience and his confidence in God, which
(notwithstanding the workings of corruption) he did not cast away, but
still held fast, and that is it which has a great recompence of reward,
Heb. x. 35. Job's friends had often put their severe censure of Job
upon this issue, If thou wert pure and upright, surely now he would
awake for thee, ch. viii. 6. But he does not awake for thee; therefore
thou art not upright. "Well," says God, "though your argument be not
conclusive, I will even by that demonstrate the integrity of my servant
Job; his latter end shall greatly increase, and by that it shall
appear, since you will have it so, that it was not for any injustice in
his hands that he suffered the loss of all things." Now it appeared
that Job had reason to bless God for taking away (as he did, ch. i.
21), since it made so good a return.
II. His old acquaintance, neighbours, and relations, were very kind to
him, v. 11. They had been estranged from him, and this was not the
least of the grievances of his afflicted state; he bitterly complained
of their unkindness, ch. xix. 13, &c. But now they visited him with all
possible expressions of affection and respect. 1. They put honour upon
him, in coming to dine with him as formerly, but (we may suppose)
privately bringing their entertainment along with them, so that he had
the reputation of feasting them without the expense. 2. They
sympathized with him, and showed a tender concern for him, such as
becomes brethren. They bemoaned him when they talked over all the
calamities of his afflicted state, and comforted him when they took
notice of God's gracious returns to him. They wept for his griefs, and
rejoiced in his joys, and proved not such miserable comforters as his
three friends, that, at first, were so forward and officious to attend
him. These were not such great men nor such learned and eloquent men as
those, but they proved much more skilful and kind in comforting Job.
God sometimes chooses the foolish and weak things of the world, as for
conviction, so for comfort. 3. They made a collection among them for
the repair of his losses and the setting of him up again. They did not
think it enough to say, Be warmed, Be filled, but gave him such things
as would be of use to him, Jam. ii. 16. Every one gave him a piece of
money (some more, it is likely, and some less, according to their
ability) and every one an ear-ring of gold (an ornament much used by
the children of the east), which would be as good as money to him: this
was a superfluity which they could well spare, and the rule is, That
our abundance must be a supply to our brethren's necessity. But why did
Job's relations now, at length, show this kindness to him? (1.) God put
it in their hearts to do so; and every creature is that to us which he
makes it to be. Job had acknowledged God in their estrangement from
him, for which he now rewarded him in turning them to him again. (2.)
Perhaps some of them withdrew from him because they thought him a
hypocrite, but, now that his integrity was made manifest, they returned
to him and to communion with him again. When God was friendly to him
they were all willing to be friendly too, Ps. cxix. 74, 79. Others of
them, it may be, withdrew because he was poor, and sore, and a rueful
spectacle, but now that he began to recover they were willing to renew
their acquaintance with him. Swallow-friends, that are gone in winter,
will return in the spring, though their friendship is of little value.
(3.) Perhaps the rebuke which God had given to Eliphaz and the other
two for their unkindness to Job awakened the rest of his friends to
return to their duty. Reproofs to others we should thus take as
admonitions and instructions to us. 4. Job prayed for his friends, and
then they flocked about him, overcome by his kindness, and every one
desiring an interest in his prayers. The more we pray for our friends
and relations the more comfort we may expect in them.
III. His estate strangely increased, by the blessing of God upon the
little that his friends gave him. He thankfully received their
courtesy, and did not think it below him to have his estate repaired by
contributions. He did not, on the one hand, urge his friends to raise
money for him; he acquits himself from that (ch. vi. 22), Did I say,
Bring unto me or give me a reward of your substance? Yet what they
brought he thankfully accepted, and did not upbraid them with their
former unkindnesses, nor ask them why they did not do this sooner. He
was neither so covetous and griping as to ask their charity, nor so
proud and ill-natured as to refuse it when they offered it; and, being
in so good a temper, God gave him that which was far better than their
money and ear-rings, and that was his blessing, v. 12. The Lord
comforted him now according to the days wherein he had afflicted him,
and blessed his latter end more than his beginning. Observe, 1. The
blessing of the Lord makes rich; it is he that gives us power to get
wealth and gives success in honest endeavours. Those therefore that
would thrive must have an eye to God's blessing, and never go out of
it, no, not into the warm sun; and those that have thriven must not
sacrifice to their own net, but acknowledge their obligations to God
for his blessing. 2. That blessing can make very rich and sometimes
makes good people so. Those that become rich by getting think they can
easily make themselves very rich by saving; but, as those that have
little must depend upon God to make it much, so those that have much
must depend upon God to make it more and to double it; else you have
sown much and bring in little, Hag. i. 6. 3. The last days of a good
man sometimes prove his best days, his last works his best works, his
last comforts his best comforts; for his path, like that of the
morning-light, shines more and more to the perfect day. Of a wicked man
it is said, His last state is worse than his first (Luke xi. 26), but
of the upright man, His end is peace; and sometimes the nearer it is
the clearer are the views of it. In respect of outward prosperity God
is pleased sometimes to make the latter end of a good man's life more
comfortable than the former part of it has been, and strangely to outdo
the expectations of his afflicted people, who thought they should never
live to see better days, that we may not despair even in the depths of
adversity. We know not what good times we may yet be reserved for in
our latter end. Non, si male nunc, et olim sic erit--It may yet be well
with us, though now it is otherwise. Job, in his affliction, had wished
to be as in months past, as rich as he had been before, and quite
despaired of that; but God is often better to us than our own fears,
nay, than our own wishes, for Job's possessions were doubled to him;
the number of his cattle, his sheep and camels, his oxen and she-asses,
is just double here to what it was, ch. i. 3. This is a remarkable
instance of the extent of the divine providence to things that seem
minute, as this of the exact number of a man's cattle, as also of the
harmony of providence, and the reference of one event to another; for
known unto God are all his works, from the beginning to the end. Job's
other possessions, no doubt, were increased in proportion to his
cattle, lands, money, servants, &c. So that if, before, he was the
greatest of all the men of the east, what was he now?
IV. His family was built up again, and he had great comfort in his
children, v. 13-15. The last of his afflictions that are recorded (ch.
i.), and the most grievous, was the death of all his children at once.
His friends upbraided him with it (ch. viii. 4), but God repaired even
that breach in process of time, either by the same wife, or, she being
dead, by another. 1. The number of his children was the same as before,
seven sons and three daughters. Some give this reason why they were not
doubled as his cattle were, because his children that were dead were
not lost, but gone before to a better world; and therefore, if he have
but the same number of them, they may be reckoned doubled, for he has
two fleeces of children (as I may say) mahanaim--two hosts, one in
heaven, the other on earth, and in both he is rich. 2. The names of his
daughters are here registered (v. 14), because, in the significations
of them, they seemed designed to perpetuate the remembrance of God's
great goodness to him in the surprising change of his condition. He
called the first Jemima--The day (whence perhaps Diana had her name),
because of the shining forth of his prosperity after a dark night of
affliction. The next Kezia, a spice of a very fragrant smell, because
(says bishop Patrick) God had healed his ulcers, the smell of which was
offensive. The third Keren-happuch (that is Plenty restored, or A horn
of paint), because (says he) God had wiped away the tears which fouled
his face, ch. xvi. 16. Concerning these daughters we are here told,
(1.) That God adorned them with great beauty, no women so fair as the
daughters of Job, v. 15. In the Old Testament we often find women
praised for their beauty, as Sarah, Rebekah, and many others; but we
never find any women in the New Testament whose beauty is in the least
taken notice of, no, not the virgin Mary herself, because the beauty of
holiness is that which is brought to a much clearer light by the
gospel. (2.) That their father (God enabling him to do it) supplied
them with great fortunes: He gave them inheritance among their
brethren, and did not turn them off with small portions, as most did.
It is probable that they had some extraordinary personal merit, which
Job had an eye to in the extraordinary favour he showed them. Perhaps
they excelled their brethren in wisdom and piety; and therefore, that
they might continue in his family, to be a stay and blessing to it, he
made them co-heirs with their brethren.
V. His life was long. What age he was when his troubles came we are
nowhere told, but here we are told he lived 140 years, whence some
conjecture that he was 70 when he was in his troubles, and that so his
age was doubled, as his other possessions. 1. He lived to have much of
the comfort of this life, for he saw his posterity to the fourth
generation, v. 16. Though his children were not doubled to him, yet in
his children's children (and those are the crown of old men) they were
more than doubled. As God appointed to Adam another seed instead of
that which was slain (Gen. iv. 25), so he did to Job with advantage.
God has ways to repair the losses and balance the griefs of those who
are written childless, as Job was when he had buried all his children.
2. He lived till he was satisfied, for he died full of days, satisfied
with living in this world, and willing to leave it; not peevishly so,
as in the days of his affliction, but piously so, and thus, as Eliphaz
had encouraged him to hope, he came to his grave like a shock of corn
in his season.
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Psalms
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AN
EXPOSITION,
W I T H P R A C T I C A L O B S E R V A T I O N S,
OF THE BOOK OF
P S A L M S.
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We have now before us one of the choicest and most excellent parts of
all the Old Testament; nay, so much is there in it of Christ and his
gospel, as well as of God and his law, that it had been called the
abstract, or summary, of both Testaments. The History of Israel, which
we were long upon, let us to camps and council-boards, and there
entertained and instructed us in the knowledge of God. The book of Job
brought us into the schools, and treated us with profitable
disputations concerning God and his providence. But this book brings us
into the sanctuary, draws us off from converse with men, with the
politicians, philosophers, or disputers of this world, and directs us
into communion with God, by solacing and reposing our souls in him,
lifting up and letting out our hearts towards him. Thus may we be in
the mount with God; and we understand not our interests if we say not,
It is good to be here. Let us consider,
I. The title of this book. It is called, 1. The Psalms; under that
title it is referred to, Luke xxiv. 44. The Hebrew calls it Tehillim,
which properly signifies Psalms of praise, because many of them are
such; but Psalms is a more general word, meaning all metrical
compositions fitted to be sung, which may as well be historical,
doctrinal, or supplicatory, as laudatory. Though singing be properly
the voice of joy, yet the intention of songs is of a much greater
latitude, to assist the memory, and both to express and to excite all
the other affections as well as this of joy. The priests had a mournful
muse as well as joyful ones; and the divine institution of singing
psalms is thus largely intended; for we are directed not only to praise
God, but to teach and admonish ourselves and one another in psalms, and
hymns, and spiritual songs, Col. iii. 16. 2. It is called the Book of
Psalms; so it is quoted by St. Peter, Acts i. 20. It is a collection of
psalms, of all the psalms that were divinely inspired, which, though
composed at several times and upon several occasions, are here put
together without any reference to or dependence upon one another; thus
they were preserved from being scattered and lost, and were in so much
greater readiness for the service of the church. See what a good master
we serve, and what pleasantness there is in wisdom's ways, when we are
not only commanded to sing at our work, and have cause enough given us
to do so, but have words also put in our mouths and songs prepared to
our hands.
II. The author of this book. It is, no doubt, derived originally from
the blessed Spirit. They are spiritual songs, words which the Holy
Ghost taught. The penman of most of them was David the son of Jesse,
who is therefore called the sweet psalmist of Israel, 2 Sam. xxiii. 1.
Some that have not his name in their titles yet are expressly ascribed
to him elsewhere, as Ps. ii. (Acts iv. 25) and Ps. xcvi. and cv. (1
Chron. xvi.) One psalm is expressly said to be the prayer of Moses (Ps.
xc.); and that some of the psalms were penned by Asaph is intimated, 2
Chron. xxix. 30, where they are said to praise the Lord in the words of
David and Asaph, who is there called a seer or prophet. Some of the
psalms seem to have been penned long after, as Ps. cxxxvii., at the
time of the captivity in Babylon; but the far greater part of them were
certainly penned by David himself, whose genius lay towards poetry and
music, and who was raised up, qualified, and animated, for the
establishing of the ordinance of singing psalms in the church of God,
as Moses and Aaron were, in their day, for the settling of the
ordinances of sacrifice; theirs is superseded, but his remains, and
will to the end of time, when it shall be swallowed up in the songs of
eternity. Herein David was a type of Christ, who descended from him,
not from Moses, because he came to take away sacrifice (the family of
Moses was soon lost and extinct), but to establish and perpetuate joy
and praise; for of the family of David in Christ there shall be no end.
III. The scope of it. It is manifestly intended, 1. To assist the
exercises of natural religion, and to kindle in the souls of men those
devout affections which we owe to God as our Creator, owner, ruler, and
benefactor. The book of Job helps to prove our first principles of the
divine perfections and providence; but this helps to improve them in
prayers and praises, and professions of desire towards him, dependence
on him, and an entire devotedness and resignation to him. Other parts
of scripture show that God is infinitely above man, and his sovereign
Lord; but this shows us that he may, notwithstanding, be conversed with
by us sinful worms of the earth; and there are ways in which, if it be
not our own fault, we may keep up communion with him in all the various
conditions of human life. 2. To advance the excellencies of revealed
religion, and in the most pleasing powerful manner to recommend it to
the world. There is indeed little or nothing of the ceremonial law in
all the book of Psalms. Though sacrifice and offering were yet to
continue many ages, yet they are here represented as things which God
did not desire (Ps. xl. 6, li. 16), as things comparatively little, and
which in time were to vanish away. But the word and law of God, those
parts of it which are moral and of perpetual obligation are here all
along magnified and made honourable, nowhere more. And Christ, the
crown and centre of revealed religion, the foundation, corner, and
top-stone, of that blessed building, is here clearly spoken of in type
and prophecy, his sufferings and the glory that should follow, and the
kingdom that he should set up in the world, in which God's covenant
with David, concerning his kingdom, was to have its accomplishment.
What a high value does this book put upon the word of God, his statutes
and judgments, his covenant and the great and precious promises of it;
and how does it recommend them to us as our guide and stay, and our
heritage for ever!
IV. The use of it. All scripture, being given by inspiration of God, is
profitable to convey divine light into our understandings; but this
book is of singular use with that to convey divine life and power, and
a holy warmth, into our affections. There is no one book of scripture
that is more helpful to the devotions of the saints than this, and it
has been so in all ages of the church, ever since it was written and
the several parts of it were delivered to the chief musician for the
service of the church. 1. It is of use to be sung. Further than David's
psalms we may go, but we need not, for hymns and spiritual songs. What
the rules of the Hebrew metre were even the learned are not certain.
But these psalms ought to be rendered according to the metre of every
language, at least so as that they may be sung for the edification of
the church. And methinks it is a great comfort to us, when we are
singing David's psalms, that we are offering the very same praises to
God that were offered to him in the days of David and the other godly
kings of Judah. So rich, so well made, are these divine poems, that
they can never be exhausted, can never be worn thread-bare. 2. It is of
use to be read and opened by the ministers of Christ, as containing
great and excellent truths, and rules concerning good and evil. Our
Lord Jesus expounded the psalms to his disciples, the gospel psalms,
and opened their understandings (for he had the key of David) to
understand them, Luke xxiv. 44. 3. It is of use to be read and
meditated upon by all good people. It is a full fountain, out of which
we may all be drawing water with joy. (1.) The Psalmist's experiences
are of great use for our direction, caution, and encouragement. In
telling us, as he often does, what passed between God and his soul, he
lets us know what we may expect from God, and what he will expect, and
require, and graciously accept, from us. David was a man after God's
own heart, and therefore those who find themselves in some measure
according to his heart have reason to hope that they are renewed by the
grace of God, after the image of God, and many have much comfort in the
testimony of their consciences for them that they can heartily say Amen
to David's prayers and praises. (2.) Even the Psalmist's expressions
too are of great use; and by them the Spirit helps our praying
infirmities, because we know not what to pray for as we ought. In all
our approaches to God, as well as in our first returns to God, we are
directed to take with us words (Hos. xiv. 2), these word, words which
the Holy Ghost teaches. If we make David's psalms familiar to us, as we
ought to do, whatever errand we have at the throne of grace, by way of
confession, petition, or thanksgiving, we may thence be assisted in the
delivery of it; whatever devout affection is working in us, holy desire
or hope, sorrow or joy, we may there find apt words wherewith to clothe
it, sound speech which cannot be condemned. It will be good to collect
the most proper and lively expressions of devotion which we find here,
and to methodize them, and reduce them to the several heads of prayer,
that they may be the more ready to us. Or we may take sometimes one
choice psalm and sometimes another, and pray it over, that is, enlarge
upon each verse in our own thoughts, and offer up our meditations to
God as they arise from the expressions we find there. The learned Dr.
Hammond, in his preface to his paraphrase on the Psalms (sect. 29),
says, "That going over a few psalms with these interpunctions of mental
devotion, suggested, animated, and maintained, by the native life and
vigour which is in the psalms, is much to be preferred before the
saying over the whole Psalter, since nothing is more fit to be averted
in religious offices than their degenerating into heartless dispirited
recitations." If, as St. Austin advises, we form our spirit by the
affection of the psalm, we may then be sure of acceptance with God in
using the language of it. Nor is it only our devotion, and the
affections of our mind, that the book of Psalms assists, teaching us
how to offer praise so as to glorify God, but, it is also a directory
to the actions of our lives, and teaches us how to order our
conversation aright, so as that, in the end, we may see the salvation
of God, Ps. i. 23. The Psalms were thus serviceable to the
Old-Testament church, but to us Christians they may be of more use than
they could be to those who lived before the coming of Christ; for, as
Moses's sacrifices, so David's songs, are expounded and made more
intelligible by the gospel of Christ, which lets us within the veil; so
that if to David's prayers and praises we all St. Paul's prayers in his
epistles, and the new songs in the Revelation, we shall be thoroughly
furnished for this good work; for the scripture, perfected, makes the
man of God perfect.
As to the division of this book, we need not be solicitous; there is no
connexion (or very seldom) between one psalm and another, nor any
reason discernible for the placing of them in the order wherein we here
find them; but it seems to be ancient, for that which is now the second
psalm was so in the apostles' time, Acts xiii. 33. The vulgar Latin
joins the 9th and 10th together; all popish authors quote by that, so
that, thenceforward, throughout the book, their number is one short of
ours; our xi. is their x., our cxix. is their cxviii. But they divide
the 147th into two, and so make up the number of 150. Some have
endeavoured to reduce the psalms to proper heads, according to the
matter of them, but there is often such a variety of matter in one and
the same psalm that this cannot be done with any certainty. But the
seven penitential Psalms have been in a particular manner singled out
by the devotions of many. They are reckoned to be Ps. vi., xxxii.,
xxxviii., li., cii., cxxx., cxliii. The Psalms were divided into five
books, each concluding with Amen, Amen, or Hallelujah; the first ending
with Ps. xli., the second with Ps. lxxii., the third with Ps. lxxxix.,
the fourth with Ps. cvi., the fifth with Ps. cl. Others divide them
into three fifties; others into sixty parts, two for every day of the
month, one for the morning, the other for the evening. Let good
Christians divide them for themselves, so as may best increase their
acquaintance with them, that they may have them at hand upon all
occasions and may sing them in the spirit and with the understanding.
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P S A L M S
PSALM I.
This is a psalm of instruction concerning good and evil, setting before
us life and death, the blessing and the curse, that we may take the
right way which leads to happiness and avoid that which will certainly
end in our misery and ruin. The different character and condition of
godly people and wicked people, those that serve God and those that
serve him not, is here plainly stated in a few words; so that every
man, if he will be faithful to himself, may here see his own face and
then read his own doom. That division of the children of men into
saints and sinners, righteous and unrighteous, the children of God and
the children of the wicked one, as it is ancient, ever since the
struggle began between sin and grace, the seed of the woman and the
seed of the serpent, so it is lasting, and will survive all other
divisions and subdivisions of men into high and low, rich and poor,
bond and free; for by this men's everlasting state will be determined,
and the distinction will last as long as heaven and hell. This psalm
shows us, I. The holiness and happiness of a godly man, ver. 1-3. II.
The sinfulness and misery of a wicked man, ver. 4, 5. III. The ground
and reason of both, ver. 6. Whoever collected the psalms of David
(probably it was Ezra) with good reason put this psalm first, as a
preface to the rest, because it is absolutely necessary to the
acceptance of our devotions that we be righteous before God (for it is
only the prayer of the upright that is his delight), and therefore that
we be right in our notions of blessedness and in our choice of the way
that leads to it. Those are not fit to put up good prayers who do not
walk in good ways.
The Happy Man.
1 Blessed is the man that walketh not in the counsel of the ungodly,
nor standeth in the way of sinners, nor sitteth in the seat of the
scornful. 2 But his delight is in the law of the Lord; and in his law
doth he meditate day and night. 3 And he shall be like a tree planted
by the rivers of water, that bringeth forth his fruit in his season;
his leaf also shall not wither; and whatsoever he doeth shall prosper.
The psalmist begins with the character and condition of a godly man,
that those may first take the comfort of that to whom it belongs. Here
is,
I. A description of the godly man's spirit and way, by which we are to
try ourselves. The Lord knows those that are his by name, but we must
know them by their character; for that is agreeable to a state of
probation, that we may study to answer to the character, which is
indeed both the command of the law which we are bound in duty to obey
and the condition of the promise which we are bound in interest to
fulfil. The character of a good man is here given by the rules he
chooses to walk by and to take his measures from. What we take at our
setting out, and at every turn, for the guide of our conversation,
whether the course of this world or the word of God, is of material
consequence. An error in the choice of our standard and leader is
original and fatal; but, if we be right here, we are in a fair way to
do well.
1. A godly man, that he may avoid the evil, utterly renounces the
companionship of evil-doers, and will not be led by them (v. 1): He
walks not in the council of the ungodly, &c. This part of his character
is put first, because those that will keep the commandments of their
God must say to evil-doers, Depart from us (Ps. cxix. 115), and
departing from evil is that in which wisdom begins. (1.) He sees
evil-doers round about him; the world is full of them; they walk on
every side. They are here described by three characters, ungodly,
sinners, and scornful. See by what steps men arrive at the height of
impiety. Nemo repente fit turpissimus--None reach the height of vice at
once. They are ungodly first, casting off the fear of God and living in
the neglect of their duty to him: but they rest not there. When the
services of religion are laid aside, they come to be sinners, that is,
they break out into open rebellion against God and engage in the
service of sin and Satan. Omissions make way for commissions, and by
these the heart is so hardened that at length they come to be scorners,
that is, they openly defy all that is sacred, scoff at religion, and
make a jest of sin. Thus is the way of iniquity down-hill; the bad grow
worse, sinners themselves become tempters to others and advocates for
Baal. The word which we translate ungodly signifies such as are
unsettled, aim at no certain end and walk by no certain rule, but are
at the command of every lust and at the beck of every temptation. The
word for sinners signifies such as are determined for the practice of
sin and set it up as their trade. The scornful are those that set their
mouths against the heavens. These the good man sees with a sad heart;
they are a constant vexation to his righteous soul. But, (2.) He shuns
them wherever he sees them. He does not do as they do; and, that he may
not, he does not converse familiarly with them. [1.] He does not walk
in the counsel of the ungodly. He is not present at their councils, nor
does he advise with them; though they are ever so witty, and subtle,
and learned, if they are ungodly, they shall not be the men of his
counsel. He does not consent to them, nor say as they say, Luke xxiii.
51. He does not take his measures from their principles, nor act
according to the advice which they give and take. The ungodly are
forward to give their advice against religion, and it is managed so
artfully that we have reason to think ourselves happy if we escape
being tainted and ensnared by it. [2.] He stands not in the way of
sinners; he avoids doing as they do; their way shall not be his way; he
will not come into it, much less will he continue in it, as the sinner
does, who sets himself in a way that is not good, Ps. xxxvi. 4. He
avoids (as much as may be) being where they are. That he may not
imitate them, he will not associate with them, nor choose them for his
companions. He does not stand in their way, to be picked up by them
(Prov. vii. 8), but keeps as far from them as from a place or person
infected with the plague, for fear of the contagion, Prov. iv. 14, 15.
He that would be kept from harm must keep out of harm's way. [3.] He
sits not in the seat of the scornful; he does not repose himself with
those that sit down secure in their wickedness and please themselves
with the searedness of their own consciences. He does not associate
with those that sit in close cabal to find out ways and means for the
support and advancement of the devil's kingdom, or that sit in open
judgment, magisterially to condemn the generation of the righteous. The
seat of the drunkards is the seat of the scornful, Ps. lxix. 12. Happy
is the man that never sits in it, Hos. vii. 5.
2. A godly man, that he may do that which is good and cleave to it,
submits to the guidance of the word of God and makes that familiar to
him, v. 2. This is that which keeps him out of the way of the ungodly
and fortifies him against their temptations. By the words of thy lips I
have kept me from the path of the deceiver, Ps. xvii. 4. We need not
court the fellowship of sinners, either for pleasure or for
improvement, while we have fellowship with the word of God and with God
himself in and by his word. When thou awakest it shall talk with thee,
Prov. vi. 22. We may judge of our spiritual state by asking, "What is
the law of God to us? What account do we make of it? What place has it
in us?" See here, (1.) The entire affection which a good man has for
the law of God: His delight is in it. He delights in it, though it be a
law, a yoke, because it is the law of God, which is holy, just, and
good, which he freely consents to, and so delights in, after the inner
man, Rom. vii. 16, 22. All who are well pleased that there is a God
must be well pleased that there is a Bible, a revelation of God, of his
will, and of the only way to happiness in him. (2.) The intimate
acquaintance which a good man keeps up with the word of God: In that
law doth he meditate day and night; and by this it appears that his
delight is in it, for what we love we love to think of, Ps. cxix. 97.
To meditate in God's word is to discourse with ourselves concerning the
great things contained in it, with a close application of mind, a
fixedness of thought, till we be suitably affected with those things
and experience the savour and power of them in our hearts. This we must
do day and night; we must have a constant habitual regard to the word
of God as the rule of our actions and the spring of our comforts, and
we must have it in our thoughts, accordingly, upon every occasion that
occurs, whether night or day. No time is amiss for meditating on the
word of God, nor is any time unseasonable for those visits. We must not
only set ourselves to meditate on God's word morning and evening, at
the entrance of the day and of the night, but these thoughts should be
interwoven with the business and converse of every day and with the
repose and slumbers of every night. When I awake I am still with thee.
II. An assurance given of the godly man's happiness, with which we
should encourage ourselves to answer the character of such. 1. In
general, he is blessed, Ps. v. 1. God blesses him, and that blessing
will make him happy. Blessednesses are to him, blessings of all kinds,
of the upper and nether springs, enough to make him completely happy;
none of the ingredients of happiness shall be wanting to him. When the
psalmist undertakes to describe a blessed man, he describes a good man;
for, after all, those only are happy, truly happy, that are holy, truly
holy; and we are more concerned to know the way to blessedness than to
know wherein that blessedness will consist. Nay, goodness and holiness
are not only the way to happiness (Rev. xxii. 14) but happiness itself;
supposing there were not another life after this, yet that man is a
happy man that keeps in the way of his duty. 2. His blessedness is here
illustrated by a similitude (v. 3): He shall be like a tree, fruitful
and flourishing. This is the effect, (1.) Of his pious practice; he
meditates in the law of God, turns that in succum et sanguinem--into
juice and blood, and that makes him like a tree. The more we converse
with the word of God the better furnished we are for every good word
and work. Or, (2.) Of the promised blessing; he is blessed of the Lord,
and therefore he shall be like a tree. The divine blessing produces
real effects. It is the happiness of a godly man, [1.] That he is
planted by the grace of God. These trees were by nature wild olives,
and will continue so till they are grafted anew, and so planted by a
power from above. Never any good tree grew of itself; it is the
planting of the Lord, and therefore he must in it be glorified. Isa.
lxi. 3, The trees of the Lord are full of sap. [2.] That he is placed
by the means of grace, here called the rivers of water, those rivers
which make glad the city of our God (Ps. xlvi. 4); from these a good
man receives supplies of strength and vigour, but in secret undiscerned
ways. [3.] That his practices shall be fruit, abounding to a good
account, Phil. iv. 17. To those whom God first blessed he said, Be
fruitful (Gen. i. 22), and still the comfort and honour of fruitfulness
are a recompense for the labour of it. It is expected from those who
enjoy the mercies of grace that, both in the temper of their minds and
in the tenour of their lives, they comply with the intentions of that
grace, and then they bring forth fruit. And, be it observed to the
praise of the great dresser of the vineyard, they bring forth their
fruit (that which is required of them) in due season, when it is most
beautiful and most useful, improving every opportunity of doing good
and doing it in its proper time. [4.] That his profession shall be
preserved from blemish and decay: His leaf also shall not wither. As to
those who bring forth only the leaves of profession, without any good
fruit, even their leaf will wither and they shall be as much ashamed of
their profession as ever they were proud of it; but, if the word of God
rule in the heart, that will keep the profession green, both to our
comfort and to our credit; the laurels thus won shall never wither.
[5.] That prosperity shall attend him wherever he goes,
soul-prosperity. Whatever he does, in conformity to the law, it shall
prosper and succeed to his mind, or above his hope.
In singing these verses, being duly affected with the malignant and
dangerous nature of sin, the transcendent excellencies of the divine
law, and the power and efficacy of God's grace, from which our fruit is
found, we must teach and admonish ourselves, and one another, to watch
against sin and all approaches towards it, to converse much with the
word of God, and abound in the fruit of righteousness; and, in praying
over them, we must seek to God for his grace both to fortify us against
every evil word and work and to furnish us for every good word and
work.
Description and Doom of the Ungodly.
4 The ungodly are not so: but are like the chaff which the wind driveth
away. 5 Therefore the ungodly shall not stand in the judgment, nor
sinners in the congregation of the righteous. 6 For the Lord knoweth
the way of the righteous: but the way of the ungodly shall perish.
Here is, I. The description of the ungodly given, v. 4. 1. In general,
they are the reverse of the righteous, both in character and condition:
They are not so. The LXX. emphatically repeats this: Not so the
ungodly; they are not so; they are led by the counsel of the wicked, in
the way of sinners, to the seat of the scornful; they have no delight
in the law of God, nor ever think of it; they bring forth no fruit but
grapes of Sodom; they cumber the ground. 2. In particular, whereas the
righteous are like valuable, useful, fruitful trees, they are like the
chaff which the wind drives away, the very lightest of the chaff, the
dust which the owner of the floor desires to have driven away, as not
capable of being put to any use. Would you value them? Would you weigh
them? They are like chaff, of no worth at all in God's account, how
highly soever they may value themselves. Would you know the temper of
their minds? They are light and vain; they have no substance in them,
no solidity; they are easily driven to and fro by every wind and
temptation, and have no stedfastness. Would you know their end? The
wrath of God will drive them away in their wickedness, as the wind does
the chaff, which is never gathered nor looked after more. The chaff may
be, for a while, among the wheat; but he is coming whose fan is in his
hand and who will thoroughly purge his floor. Those that by their own
sin and folly make themselves as chaff will be found so before the
whirlwind and fire of divine wrath (Ps. xxxv. 5), so unable to stand
before it or to escape it, Isa. xvii. 13.
II. The doom of the ungodly read, v. 5. 1. They will be cast, upon
their trial, as traitors convicted: They shall not stand in the
judgment, that is, they shall be found guilty, shall hang down the head
with shame and confusion, and all their pleas and excuses will be
overruled as frivolous. There is a judgment to come, in which every
man's present character and work, though ever so artfully concealed and
disguised, shall be truly and perfectly discovered, and appear in their
own colours, and accordingly every man's future state will be, by an
irreversible sentence, determined for eternity. The ungodly must appear
in that judgment, to receive according to the things done in the body.
They may hope to come off, nay, to come off with honour, but their hope
will deceive them: They shall not stand in the judgment, so plain will
the evidence be against them and so just and impartial will the
judgment be upon it. 2. They will be for ever shut out from the society
of the blessed. They shall not stand in the congregation of the
righteous, that is, in the judgment (so some), that court wherein the
saints, as assessors with Christ, shall judge the world, those holy
myriads with which he shall come to execute judgment upon all, Jude 14;
1 Cor. vi. 2. Or in heaven. There will be seen, shortly, a general
assembly of the church of the first-born, a congregation of the
righteous, of all the saints, and none but saints, and saints made
perfect, such a congregation of them as never was in this world, 2
Thess. ii. 1. The wicked shall not have a place in that congregation.
Into the new Jerusalem none unclean nor unsanctified shall enter; they
shall see the righteous enter into the kingdom, and themselves, to
their everlasting vexation, thrust out, Luke xiii. 27. The wicked and
profane, in this world, ridiculed the righteous and their congregation,
despised them, and cared not for their company; justly therefore will
they be for ever separated from them. Hypocrites in this world, under
the disguise of a plausible profession, may thrust themselves into the
congregation of the righteous and remain undisturbed and undiscovered
there; but Christ cannot be imposed upon, though his ministers may; the
day is coming when he will separate between the sheep and the goats,
the tares and the wheat; see Matt. xiii. 41, 49. That great day (so the
Chaldee here calls it) will be a day of discovery, a day of
distinction, and a day of final division. Then you shall return and
discern between the righteous and the wicked, which here it is
sometimes hard to do, Mal. iii. 18.
III. The reason rendered of this different state of the godly and
wicked, v. 6. 1. God must have all the glory of the prosperity and
happiness of the righteous. They are blessed because the Lord knows
their way; he chose them into it, inclined them to choose it, leads and
guides them in it, and orders all their steps. 2. Sinners must bear all
the blame of their own destruction. Therefore the ungodly perish,
because the very way in which they have chosen and resolved to walk
leads directly to destruction; it naturally tends towards ruin and
therefore must necessarily end in it. Or we may take it thus, The Lord
approves and is well pleased with the way of the righteous, and
therefore, under the influence of his gracious smiles, it shall prosper
and end well; but he is angry at the way of the wicked, all they do is
offensive to him, and therefore it shall perish, and they in it. It is
certain that every man's judgment proceeds from the Lord, and it is
well or ill with us, and is likely to be so to all eternity,
accordingly as we are or are not accepted of God. Let this support the
drooping spirits of the righteous, that the Lord knows their way, knows
their hearts (Jer. xii. 3), knows their secret devotions (Matt. vi. 6),
knows their character, how much soever it is blackened and blemished by
the reproaches of men, and will shortly make them and their way
manifest before the world, to their immortal joy and honour. Let this
cast a damp upon the security and jollity of sinners, that their way,
though pleasant now, will perish at last.
In singing these verses, and praying over them, let us possess
ourselves with a holy dread of the wicked man's portion, and deprecate
it with a firm and lively expectation of the judgment to come, and stir
up ourselves to prepare for it, and with a holy care to approve
ourselves to God in every thing, entreating his favour with our whole
hearts.
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P S A L M S
PSALM II.
As the foregoing psalm was moral, and showed us our duty, so this is
evangelical, and shows us our Saviour. Under the type of David's
kingdom (which was of divine appointment, met with much opposition, but
prevailed at last) the kingdom of the Messiah, the Son of David, is
prophesied of, which is the primary intention and scope of the psalm;
and I think there is less in it of the type, and more of the anti-type,
than in any of the gospel psalms, for there is nothing in it but what
is applicable to Christ, but some things that are not at all applicable
to David (ver. 6, 7): "Thou art my Son" (ver. 8), "I will give thee the
uttermost parts of the earth," and (ver. 12), "Kiss the Son." It is
interpreted of Christ Acts iv. 24; xiii. 33; Heb. i. 5. The Holy Ghost
here foretels, I. The opposition that should be given to the kingdom of
the Messiah, ver. 1-3. II. The baffling and chastising of that
opposition, ver. 4, 5. III. The setting up of the kingdom of Christ,
notwithstanding that opposition, ver. 6. IV. The confirmation and
establishment of it, ver. 7. V. A promise of the enlargement and
success of it, ver. 8, 9. VI. A call and exhortation to kings and
princes to yield themselves the willing subjects of this kingdom,, ver.
10-12. Or thus: We have here, I. Threatenings denounced against the
adversaries of Christ's kingdom, ver. 1-6. II. Promises made to Christ
himself, the head of this kingdom, ver. 7-9. III. Counsel given to all
to espouse the interests of this kingdom, ver. 10-12. This psalm, as
the former, is very fitly prefixed to this book of devotions, because,
as it is necessary to our acceptance with God that we should be subject
to the precepts of his law, so it is likewise that we should be subject
to the grace of his gospel, and come to him in the name of a Mediator.
The Enemies of Messiah.
1 Why do the heathen rage, and the people imagine a vain thing? 2 The
kings of the earth set themselves, and the rulers take counsel
together, against the Lord, and against his anointed, saying, 3 Let
us break their bands asunder, and cast away their cords from us. 4 He
that sitteth in the heavens shall laugh: the Lord shall have them in
derision. 5 Then shall he speak unto them in his wrath, and vex them
in his sore displeasure. 6 Yet have I set my king upon my holy hill
of Zion.
We have here a very great struggle about the kingdom of Christ, hell
and heaven contesting it; the seat of the war is this earth, where
Satan has long had a usurped kingdom and exercised dominion to such a
degree that he has been called the prince of the power of the very air
we breathe in and the god of the world we live in. He knows very well
that, as the Messiah's kingdom rises and gets ground, his falls and
loses ground; and therefore, though it will be set up certainly, it
shall not be set up tamely. Observe here,
I. The mighty opposition that would be given to the Messiah and his
kingdom, to his holy religion and all the interests of it, v. 1-3. One
would have expected that so great a blessing to this world would be
universally welcomed and embraced, and that every sheaf would
immediately bow to that of the Messiah and all the crowns and sceptres
on earth would be laid at his feet; but it proves quite contrary. Never
were the notions of any sect of philosophers, though ever so absurd,
nor the powers of any prince or state, though ever so tyrannical,
opposed with so much violence as the doctrine and government of
Christ--a sign that it was from heaven, for the opposition was plainly
from hell originally.
1. We are here told who would appear as adversaries to Christ and the
devil's instruments in this opposition to his kingdom. Princes and
people, court and country, have sometimes separate interests, but here
they are united against Christ; not the mighty only, but the mob, the
heathen, the people, numbers of them, communities of them; though
usually fond of liberty, yet they were averse to the liberty Christ
came to procure and proclaim. Not the mob only, but the mighty (among
whom one might have expected more sense and consideration) appear
violent against Christ. Though his kingdom is not of this world, nor in
the least calculated to weaken their interests, but very likely, if
they pleased, to strengthen them, yet the kings of the earth and rulers
are up in arms immediately. See the effects of the old enmity in the
seed of the serpent against the seed of the woman, and how general and
malignant the corruption of mankind is. See how formidable the enemies
of the church are; they are numerous; they are potent. The unbelieving
Jews are here called heathen, so wretchedly had they degenerated from
the faith and holiness of their ancestors; they stirred up the heathen,
the Gentiles, to persecute the Christians. As the Philistines and their
lords, Saul and his courtiers, the disaffected party and their
ringleaders, opposed David's coming to the crown, so Herod and Pilate,
the Gentiles and the Jews, did their utmost against Christ and his
interest in men, Acts iv. 27.
2. Who it is that they quarrel with, and muster up all their forces
against; it is against the Lord and against his anointed, that is,
against all religion in general and the Christian religion in
particular. It is certain that all who are enemies to Christ, whatever
they pretend, are enemies to God himself; they have hated both me and
my Father, John xv. 24. The great author of our holy religion is here
called the Lord's anointed, or Messiah, or Christ, in allusion to the
anointing of David to be king. He is both authorized and qualified to
be the church's head and king, is duly invested in the office and every
way fitted for it; yet there are those that are against him; nay,
therefore they are against him, because they are impatient of God's
authority, envious at Christ's advancement, and have a rooted enmity to
the Spirit of holiness.
3. The opposition they give is here described. (1.) It is a most
spiteful and malicious opposition. They rage and fret; they gnash their
teeth for vexation at the setting up of Christ's kingdom; it creates
them the utmost uneasiness, and fills them with indignation, so that
they have no enjoyment of themselves; see Luke xiii. 14; John xi. 47;
Acts v. 17, 33; xix. 28. Idolaters raged at the discovery of their
folly, the chief priests and Pharisees at the eclipsing of their glory
and the shaking of their usurped dominion. Those that did evil raged at
the light. (2.) It is a deliberate and politic opposition. They imagine
or meditate, that is, they contrive means to suppress the rising
interests of Christ's kingdom and are very confident of the success of
their contrivances; they promise themselves that they shall run down
religion and carry the day. (3.) It is a resolute and obstinate
opposition. They set themselves, set their faces as a flint and their
hearts as an adamant, in defiance of reason, and conscience, and all
the terrors of the Lord; they are proud and daring, like the
Babel-builders, and will persist in their resolution, come what will.
(4.) It is a combined and confederate opposition. They take counsel
together, to assist and animate one another in this opposition; they
carry their resolutions nemine contradicente--unanimously, that they
will push on the unholy war against the Messiah with the utmost vigour:
and thereupon councils are called, cabals are formed, and all their
wits are at work to find out ways and means for the preventing of the
establishment of Christ's kingdom, Ps. lxxxiii. 5.
4. We are here told what it is they are exasperated at and what they
aim at in this opposition (v. 3): Let us break their bands asunder.
They will not be under any government; they are children of Belial,
that cannot endure the yoke, at least the yoke of the Lord and his
anointed. They will be content to entertain such notions of the kingdom
of God and the Messiah as will serve them to dispute of and to support
their own dominion with: if the Lord and his anointed will make them
rich and great in the world, they will bid them welcome; but if they
will restrain their corrupt appetites and passions, regulate and reform
their hearts and lives, and bring them under the government of a pure
and heavenly religion, truly then they will not have this man to reign
over them, Luke xix. 14. Christ has bands and cords for us; those that
will be saved by him must be ruled by him; but they are cords of a man,
agreeable to right reason, and bands of love, conducive to our true
interest: and yet against those the quarrel is. Why do men oppose
religion but because they are impatient of its restraints and
obligations? They would break asunder the bands of conscience they are
under and the cords of God's commandments by which they are called to
tie themselves out from all sin and to themselves up to all duty; they
will not receive them, but cast them away as far from them as they can.
5. They are here reasoned with concerning it, v. 1. Why do they do
this? (1.) They can show no good cause for opposing so just, holy, and
gracious a government, which will not interfere with the secular
powers, nor introduce any dangerous principles hurtful to kings or
provinces; but, on the contrary, if universally received, would bring a
heaven upon earth. (2.) They can hope for no good success in opposing
so powerful a kingdom, with which they are utterly unable to contend.
It is a vain thing; when they have done their worst Christ will have a
church in the world and that church shall be glorious and triumphant.
It is built upon a rock, and the gates of hell shall not prevail
against it. The moon walks in brightness, though the dogs bark at it.
II. The mighty conquest gained over all this threatening opposition. If
heaven and earth be the combatants, it is easy to foretel which will be
the conqueror. Those that make this mighty struggle are the people of
the earth, and the kings of the earth, who, being of the earth, are
earthy; but he whom they contest with is one that sits in the heavens,
v. 4. He is in the heaven, a place of such a vast prospect that he can
oversee them all and all their projects; and such is his power that he
can overcome them all and all their attempts. He sits there, as one
easy and at rest, out of the reach of all their impotent menaces and
attempts. There he sits as Judge in all the affairs of the children of
men, perfectly secure of the full accomplishment of all his own
purposes and designs, in spite of all opposition, Ps. xxix. 10. The
perfect repose of the Eternal Mind may be our comfort under all the
disquietments of our mind. We are tossed on earth, and in the sea, but
he sits in the heavens, where he has prepared his throne for judgment;
and therefore,
1. The attempts of Christ's enemies are easily ridiculed. God laughs at
them as a company of fools. He has them, and all their attempts, in
derision, and therefore the virgin, the daughter of Zion, has despised
them, Isa. xxxvii. 22. Sinners' follies are the just sport of God's
infinite wisdom and power; and those attempts of the kingdom of Satan
which in our eyes are formidable in his are despicable. Sometimes God
is said to awake, and arise, and stir up himself, for the vanquishing
of his enemies; here is said to sit still and vanquish them; for the
utmost operations of God's omnipotence create no difficulty at all, nor
the least disturbance to his eternal rest.
2. They are justly punished, v. 5. Though God despises them as
impotent, yet he does not therefore wink at them, but is justly
displeased with them as impudent and impious, and will make the most
daring sinners to know that he is so and to tremble before him. (1.)
Their sin is a provocation to him. He is wroth; he is sorely
displeased. We cannot expect that God should be reconciled to us, or
well pleased in us, but in and through the anointed; and therefore, if
we affront and reject him, we sin against the remedy and forfeit the
benefit of his interposition between us and God. (2.) His anger will be
a vexation to them; if he but speak to them in his wrath, even the
breath of his mouth will be their confusion, slaughter, and
consumption, Isa. xi. 4; 2 Thess. ii. 8. He speaks, and it is done; he
speaks in wrath, and sinners are undone. As a word made us, so a word
can unmake us again. Who knows the power of his anger? The enemies
rage, but cannot vex God. God sits still, and yet vexes them, puts them
in to a consternation (as the word is), and brings them to their wits'
end: his setting up this kingdom of his Son, in spite of them, is the
greatest vexation to them that can be. They were vexatious to Christ's
good subjects; but the day is coming when vexation shall be recompensed
to them.
3. They are certainly defeated, and all their counsels turned headlong
(v. 6): Yet have I set my king upon my holy hill of Zion. David was
advanced to the throne, and became master of the strong-hold of Zion,
notwithstanding the disturbance given him by the malcontents in his
kingdom, and particularly the affronts he received from the garrison of
Zion, who taunted him with their blind and their lame, their maimed
soldiers, 2 Sam. v. 6. The Lord Jesus is exalted to the right hand of
the Father, has all power both in heaven and in earth, and is head over
all things to the church, notwithstanding the restless endeavours of
his enemies to hinder his advancement. (1.) Jesus Christ is a King, and
is invested by him who is the fountain of power with the dignity and
authority of a sovereign prince in the kingdom both of providence and
grace. (2.) God is pleased to call him his King, because he is
appointed by him, and entrusted for him with the sole administration of
government and judgment. He is his King, for he is dear to the Father,
and one in whom he is well pleased. (3.) Christ took not this honour to
himself, but was called to it, and he that called him owns him: I have
set him; his commandment, his commission, he received from the Father.
(4.) Being called to this honour, he was confirmed in it; high places
(we say) are slippery places, but Christ, being raised, is fixed: "I
have set him, I have settled him." (5.) He is set upon Zion, the hill
of God's holiness, a type of the gospel church, for on that the temple
was built, for the sake of which the whole mount was called holy.
Christ's throne is set up in his church, that is, in the hearts of all
believers and in the societies they form. The evangelical law of Christ
is said to go forth from Zion (Isa. ii. 3, Mic. iv. 2), and therefore
that is spoken of as the head-quarters of this general, the royal seat
of this prince, in whom the children of men shall be joyful.
We are to sing these verses with a holy exultation, triumphing over all
the enemies of Christ's kingdom (not doubting but they will all of them
be quickly made his footstool), and triumphing in Jesus Christ as the
great trustee of power; and we are to pray, in firm belief of the
assurance here given, "Father in heaven, Thy kingdom come; let thy
Son's kingdom come."
The Triumphs of Messiah.
7 I will declare the decree: the Lord hath said unto me, Thou art my
Son; this day have I begotten thee. 8 Ask of me, and I shall give
thee the heathen for thine inheritance, and the uttermost parts of the
earth for thy possession. 9 Thou shalt break them with a rod of iron;
thou shalt dash them in pieces like a potter's vessel.
We have heard what the kings of the earth have to say against Christ's
kingdom, and have heard it gainsaid by him that sits in heaven; let us
now hear what the Messiah himself has to say for his kingdom, to make
good his claims, and it is what all the powers on earth cannot gainsay.
I. The kingdom of the Messiah is founded upon a decree, an eternal
decree, of God the Father. It was not a sudden resolve, it was not the
trial of an experiment, but the result of the counsels of the divine
wisdom and the determinations of the divine will, before all worlds,
neither of which can be altered--the precept or statute (so some read
it), the covenant or compact (so others), the federal transactions
between the Father and the Son concerning man's redemption, represented
by the covenant of royalty made with David and his seed, Ps. lxxxix. 3.
This our Lord Jesus often referred to as that which, all along in his
undertaking, he governed himself by; This is the will of him that sent
me, John vi. 40. This commandment have I received of my Father, John x.
18; xiv. 31.
II. There is a declaration of that decree as far as is necessary for
the satisfaction of all those who are called and commanded to yield
themselves subjects to this king, and to leave those inexcusable who
will not have him to reign over them. The decree was secret; it was
what the Father said to the Son, when he possessed him in the beginning
of his way, before his works of old; but it is declared by a faithful
witness, who had lain in the bosom of the Father from eternity, and
came into the world as the prophet of the church, to declare him, John
i. 18. The fountain of all being is, without doubt, the fountain of all
power; and it is by, from, and under him, that the Messiah claims. He
has his right to rule from what Jehovah said to him, by whose word all
things were made and are governed. Christ here makes a tow-fold title
to his kingdom:--1. A title by inheritance (v. 7): Thou art my Son,
this day have I begotten thee. This scripture the apostle quotes (Heb.
i. 5) to prove that Christ has a more excellent name than the angels,
but that he obtained it by inheritance, v. 4. He is the Son of God, not
by adoption, but his begotten Son, the only begotten of the Father,
John i. 14. And the Father owns him, and will have this declared to the
world as the reason why he is constituted King upon the holy hill of
Zion; he is therefore unquestionably entitled to, and perfectly
qualified for, that great trust. He is the Son of God, and therefore of
the same nature with the Father, has in him all the fulness of the
godhead, infinite wisdom, power, and holiness. The supreme government
of the church is too high an honour and too hard an undertaking for any
mere creature; none can be fit for it but he who is one with the Father
and was from eternity by him as one brought up with him, thoroughly
apprized of all his counsels, Prov. viii. 30. He is the Son of God, and
therefore dear to him, his beloved Son, in whom he is well pleased; and
upon this account we are to receive him as a King; for because the
Father loveth the Son he hath given all things into his hand, John iii.
35; v. 20. Being a Son, he is heir of all things, and, the Father
having made the worlds by him, it is easy to infer thence that by him
also he governs them; for he is the eternal Wisdom and the eternal
Word. If God hath said unto him, "Thou art my Son," it becomes each of
us to say to him, "Thou art my Lord, my sovereign." Further, to satisfy
us that his kingdom is well-grounded upon his sonship, we are here told
what his sonship is grounded on: This day have I begotten thee, which
refers both to his eternal generation itself, for it is quoted (Heb. i.
5) to prove that he is the brightness of his Father's glory and the
express image of his person (v. 3), and to the evidence and
demonstration given of it by his resurrection from the dead, for to
that also it is expressly applied by the apostle, Acts xiii. 33. He
hath raised up Jesus again, as it is written, Thou art my Son, this day
have I begotten thee. It was by the resurrection from the dead, that
sign of the prophet Jonas, which was to be the most convincing of all,
that he was declared to be the Son of God with power, Rom. i. 4. Christ
is said to be the first-begotten and first-born from the dead, Rev. i.
5; Col. i. 18. Immediately after his resurrection he entered upon the
administration of his mediatorial kingdom; it was then that he said,
All power is given unto me, and to that especially he had an eye when
he taught his disciples to pray, Thy kingdom come. 2. A title by
agreement, v. 8, 9. The agreement is, in short, this: the Son must
undertake the office of an intercessor, and, upon that condition, he
shall have the honour and power of a universal monarch; see Isa. liii.
12, Therefore will I divide him a portion with the great, because he
made intercession for the transgressors. He shall be a priest upon his
throne, and the counsel of peace shall be between them both, Zech. vi.
13. (1.) The Son must ask. This supposes his putting himself
voluntarily into a state of inferiority to the Father, by taking upon
him the human nature; for, as God, he was equal in power and glory with
the Father and had nothing to ask. It supposes the making of a
satisfaction by the virtue of which the intercession must be made, and
the paying of a price, on which this large demand was to be grounded;
see John xvii. 4, 5. The Son, in asking the heathen for his
inheritance, aims, not only at his own honour, but at their happiness
in him; so that he intercedes for them, ever lives to do so, and is
therefore able to save to the uttermost. (2.) The Father will grant
more than to the half of the kingdom, even to the kingdom itself. It is
here promised him, [1.] That his government shall be universal: he
shall have the heathen for his inheritance, not the Jews only, to whose
nation the church had been long confined, but the Gentiles also. Those
in the uttermost parts of the earth (as this nation of ours) shall be
his possession, and he shall have multitudes of willing loyal subjects
among them. Baptized Christians are the possession of the Lord Jesus;
they are to him for a name and a praise. God the Father gives them to
him when by his Spirit and grave he works upon them to submit their
necks to the yoke of the Lord Jesus. This is in part fulfilled; a great
part of the Gentile world received the gospel when it was first
preached, and Christ's throne was set up there where Satan's seat had
long been. But it is to be yet further accomplished when the kingdoms
of this world shall become the kingdoms of the Lord and of his Christ,
Rev. xi. 15. Who shall live when God doeth this? [2.] That it shall be
victorious: Thou shalt break them (those of them that oppose thy
kingdom) with a rod of iron, v. 9. This was in part fulfilled when the
nation of the Jews, those that persisted in unbelief and enmity to
Christ's gospel, were destroyed by the Roman power, which was
represented (Dan. ii. 40) by feet of iron, as here by a rod of iron. It
had a further accomplishment in the destruction of the Pagan powers,
when the Christian religion came to be established; but it will not be
completely fulfilled till all opposing rule, principality, and power,
shall be finally put down, 1 Cor. xv. 24; Ps. cx. 5, 6. Observe, How
powerful Christ is and how weak the enemies of his kingdom are before
him; he has a rod of iron wherewith to crush those that will not submit
to his golden sceptre; they are but like a potter's vessel before him,
suddenly, easily, and irreparably dashed in pieces by him; see Rev. ii.
27. "Thou shalt do it, that is, thou shalt have leave to do it."
Nations shall be ruined, rather than the gospel church shall not be
built and established. I have loved thee, therefore will I give men for
thee, Isa. xliii. 4. "Thou shalt have power to do it; none shall be
able to stand before thee; and thou shalt do it effectually." Those
that will not bow shall break.
In singing this, and praying it over, we must give glory to Christ as
the eternal Son of God and our rightful Lord, and must take comfort
from this promise, and plead it with God, that the kingdom of Christ
shall be enlarged and established and shall triumph over all
opposition.
Warning to the Enemies of Messiah.
10 Be wise now therefore, O ye kings: be instructed, ye judges of the
earth. 11 Serve the Lord with fear, and rejoice with trembling. 12
Kiss the Son, lest he be angry, and ye perish from the way, when his
wrath is kindled but a little. Blessed are all they that put their
trust in him.
We have here the practical application of this gospel doctrine
concerning the kingdom of the Messiah, by way of exhortation to the
kings and judges of the earth. They hear that it is in vain to oppose
Christ's government; let them therefore be so wise for themselves as to
submit to it. He that has power to destroy them shows that he has no
pleasure in their destruction, for he puts them into a way to make
themselves happy, v. 10. Those that would be wise must be instructed;
and those are truly wise that receive instruction from the word of God.
Kings and judges stand upon a level with common persons before God; and
it is as necessary for them to be religious as for any others. Those
that give law and judgment to others must receive law from Christ, and
it will be their wisdom to do so. What is said to them is said to all,
and is required of every one of us, only it is directed to kings and
judges because of the influence which their example will have upon
their inferiors, and because they were men of rank and power that
opposed the setting up of Christ's kingdom, v. 2. We are exhorted,
I. To reverence God and to stand in awe of him, v. 11. This is the
great duty of natural religion. God is great, and infinitely above us,
just and holy, and provoked against us, and therefore we ought to fear
him and tremble before him; yet he is our Lord and Master, and we are
bound to serve him, our friend and benefactor, and we have reason to
rejoice in him; and these are very well consistent with each other,
for, 1. We must serve God in all ordinances of worship, and all
instances of a godly conversation, but with a holy fear, a jealousy
over ourselves, and a reverence of him. Even kings themselves, whom
others serve and fear, must serve and fear God; there is the same
indefinite distance between them and God that there is between the
meanest of their subjects and him. 2. We must rejoice in God, and, in
subordination to him, we may rejoice in other things, but still with a
holy trembling, as those that know what a glorious and jealous God he
is, whose eye is always upon us. Our salvation must be wrought out with
fear and trembling, Phil. ii. 12. We ought to rejoice in the setting up
of the kingdom of Christ, but to rejoice with trembling, with a holy
awe of him, a holy fear for ourselves, lest we come short, and a tender
concern for the many precious souls to whom his gospel and kingdom are
a savour of death unto death. Whatever we rejoice in, in this world, it
must always be with trembling, lest we grow vain in our joy and be
puffed up with the things we rejoice in, and because of the uncertainty
of them and the damp which by a thousand accidents may soon be cast
upon our joy. To rejoice with trembling is to rejoice as though we
rejoiced not, 1 Cor. vii. 30.
II. To welcome Jesus Christ and to submit to him, v. 12. This is the
great duty of the Christian religion; it is that which is required of
all, even kings and judges, and it is our wisdom and interest to do it.
Observe here,
1. The command given to this purport: Kiss the Son. Christ is called
the Son because so he was declared (v. 7), Thou art my Son. He is the
Son of God by eternal generation, and, upon that account, he is to be
adored by us. He is the Son of man (that is, the Mediator, John v. 27),
and, upon that account, to be received and submitted to. He is called
the Son, to include both, as God is often called emphatically the
Father, because he is the Father of our Lord Jesus Christ, and in him
our Father, and we must have an eye to him under both considerations.
Our duty to Christ is here expressed figuratively: Kiss the Son, not
with a betraying kiss, as Judas kissed him, and as all hypocrites, who
pretend to honour him, but really affront him; but with a believing
kiss. (1.) With a kiss of agreement and reconciliation. Kiss, and be
friends, as Jacob and Esau; let the quarrel between us and God
terminate; let the acts of hostility cease, and let us be at peace with
God in Christ, who is our peace. (2.) With a kiss of adoration and
religious worship. Those that worshipped idols kissed them, 1 Kings
xix. 18; Hos. xiii. 2. Let us study how to do honour to the Lord Jesus,
and to give unto him the glory due unto his name. He is thy Lord, and
worship thou him, Ps. xlv. 11. We must worship the Lamb, as well as him
that sits on the throne, Rev. v. 9-13. (3.) With a kiss of affection
and sincere love: "Kiss the Son; enter into a covenant of friendship
with him, and let him be very dear and precious to you; love him above
all, love him in sincerity, love him much, as she did to whom much was
forgiven, and, in token of it, kissed his feet," Luke vii. 38. (4.)
With a kiss of allegiance and loyalty, as Samuel kissed Saul, 1 Sam. x.
1. Swear fealty and homage to him, submit to his government, take his
yoke upon you, and give up yourselves to be governed by his laws,
disposed of by his providence, and entirely devoted to his interest.
2. The reasons to enforce this command; and they are taken from our own
interest, which God, in his gospel, shows a concern for. Consider,
(1.) The certain ruin we run upon if we refuse and reject Christ: "Kiss
the Son; for it is at your peril if you do not." [1.] "It will be a
great provocation to him. Do it, lest he be angry." The Father is angry
already; the Son is the Mediator that undertakes to make peace; if we
slight him, the Father's wrath abides upon us (John iii. 36), and not
only so, but there is an addition of the Son's wrath too, to whom
nothing is more displeasing than to have the offers of his grace
slighted and the designs of it frustrated. The Son can be angry, though
a Lamb; he is the lion of the tribe of Judah, and the wrath of this
king, this King of kings, will be as the roaring of a lion, and will
drive even mighty men and chief captains to seek in vain for shelter in
rocks and mountains, Rev. vi. 16. If the Son be angry, who shall
intercede for us? There remains no more sacrifice, no other name by
which we can be saved. Unbelief is a sin against the remedy. [2.] It
will be utter destruction to yourselves: Lest you perish from the way,
or in the way so some, in the way of your sins, and from the way of
your vain hopes; lest your way perish (as Ps. i. 6), lest you prove to
have missed the way to happiness. Christ is the way; take heed lest you
be cut off from him as your way to God. It intimates that they were, or
at least thought themselves, in the way; but, by neglecting Christ,
they perished from it, which aggravates their ruin, that they go to
hell from the way to heaven, are not far from the kingdom of God and
yet never arrive there.
(2.) The happiness we are sure of if we yield ourselves to Christ. When
his wrath is kindled, though but a little, the least spark of that fire
is enough to make the proudest sinner miserable if it fasten upon his
conscience; for it will burn to the lowest hell: one would think it
should therefore follow, "When his wrath is kindled, woe be to those
that despise him;" but the Psalmist startles at the thought, deprecates
that dreadful doom and pronounces those blessed that escape it. Those
that trust in him, and so kiss him, are truly happy; but they will
especially appear to be so when the wrath of Christ is kindled against
others. Blessed will those be in the day of wrath, who, by trusting in
Christ, have made him their refuge and patron; when the hearts of
others fail them for fear they shall lift up their heads with joy; and
then those who now despise Christ and his followers will be forced to
say, to their own greater confusion, "Now we see that blessed are all
those, and those only, that trust in him."
In singing this, and praying it over, we should have our hearts filled
with a holy awe of God, but at the same time borne up with a cheerful
confidence in Christ, in whose mediation we may comfort and encourage
ourselves and one another. We are the circumcision, that rejoice in
Christ Jesus.
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P S A L M S
PSALM III.
As the foregoing psalm, in the type of David in preferment, showed us
the royal dignity of the Redeemer, so this, by the example of David in
distress, shows us the peace and holy security of the redeemed, how
safe they really are, and think themselves to be, under the divine
protection. David, being now driven out from his palace, from the royal
city, from the holy city, by his rebellious son Absalom, I. Complains
to God of his enemies, ver. 1, 2. II. Confides in God, and encourages
himself in him as his God, notwithstanding, ver. 3. III. Recollects the
satisfaction he had in the gracious answers God gave to his prayers,
and his experience of his goodness to him, ver. 4, 5. IV. Triumphs over
his fears (ver. 6) and over his enemies, whom he prays against,, ver.
7. V. Gives God the glory and takes to himself the comfort of the
divine blessing and salvation which are sure to all the people of God,
ver. 8. Those speak best of the truths of God who speak experimentally;
so David here speaks of the power and goodness of God, and of the
safety and tranquility of the godly.
Distress and Confidence.
A psalm of David, when he fled from Absalom his son.
1 Lord, how are they increased that trouble me! many are they that rise
up against me. 2 Many there be which say of my soul, There is no help
for him in God. Selah. 3 But thou, O Lord, art a shield for me; my
glory, and the lifter up of mine head.
The title of this psalm and many others is as a key hung ready at the
door, to open it, and let us into the entertainments of it; when we
know upon what occasion a psalm was penned we know the better how to
expound it. This was composed, or at least the substance of it was
meditated and digested in David's thought, and offered up to God, when
he fled from Absalom his son, who formed a conspiracy against him, to
take away, not his crown only, but his life; we have the story, 2 Sam.
xv., &c. 1. David was now in great grief; when, in his flight, he went
up the Mount of Olives, he wept greatly, with his head covered, and
marching bare-foot; yet then he composed this comfortable psalm. He
wept and prayed, wept and sung, wept and believed; this was sowing in
tears. Is any afflicted? Let him pray; nay, let him sing psalms, let
him sing this psalm. Is any afflicted with undutiful disobedient
children? David was; and yet that did not hinder his joy in God, nor
put him out of tune for holy songs. 2. He was now in great danger; the
plot against him was laid deep, the party that sought his ruin was very
formidable, and his own son at the head of them, so that his affairs
seemed to be at the last extremity; yet then he kept hold of his
interest in God and improved that. Perils and frights should drive us
to God, not drive us from him. 3. He had now a great deal of
provocation given him by those from whom he had reason to expect better
things, from his son, whom he had been indulgent of, from his subjects,
whom he had been so great a blessing to; this he could not but resent,
and it was enough to break in upon any man's temper; yet he was so far
from any indecent expressions of passion and indignation that he had
calmness enough for those acts of devotion which require the greatest
fixedness and freedom of thought. The sedateness of his mind was
evinced by the Spirit's coming upon him; for the Spirit chooses to move
upon the still waters. Let no unkindness, no, not of a child or a
friend, ever be laid so much to heart as to disfit us for communion
with God. 4. He was now suffering for his sin in the matter of Uriah;
this was the evil which, for that sin, God threatened to raise up
against him out of his own house (2 Sam. xii. 11), which, no doubt, he
observed, and took occasion thence to renew his repentance for it. Yet
he did not therefore cast away his confidence in the divine power and
goodness, nor despair of succour. Even our sorrow for sin must not
hinder either our joy in God or our hope in God. 5. He seemed cowardly
in fleeing from Absalom, and quitting his royal city, before he had had
one struggle for it; and yet, by this psalm, it appears he was full of
true courage arising from his faith in God. True Christian fortitude
consists more in a gracious security and serenity of mind, in patiently
bearing and patiently waiting, than in daring enterprises with sword in
hand.
In these three verses he applies to God. Whither else should we go but
to him when any thing grieves us or frightens us? David was now at a
distance from his own closet, and from the courts of God's house, where
he used to pray; and yet he could find a way open heaven-ward. Wherever
we are we may have access to God, and may draw nigh to him
whithersoever we are driven. David, in his flight, attends his God,
I. With a representation of his distress, v. 1, 2. He looks round, and
as it were takes a view of his enemies' camp, or receives information
of their designs against him, which he brings to God, not to his own
council-board. Two things he complains of, concerning his enemies:--1.
That they were very many: Lord, how are they increased! beyond what
they were at first, and beyond whatever he thought they would have
been. Absalom's faction, like a snow-ball, strangely gathered in its
motion. He speaks of it as one amazed, and well he might, that a people
he had so many ways obliged should almost generally revolt from him,
rebel against him, and choose for their head such a foolish and giddy
young man as Absalom was. How slippery and deceitful are the many! And
how little fidelity and constancy are to be found among men! David had
had the hearts of his subjects as much as ever any king had, and yet
now, of a sudden, he had lost them. As people must not trust too much
to princes (Ps. cxlvi. 3), so princes must not build too much upon
their interest in the people. Christ, the Son of David, had many
enemies. When a great multitude came to seize him, when the crowd
cried, Crucify him, Crucify him, how were those then increased that
troubled him! Even good people must not think it strange if the stream
be against them and the powers that threaten them grow more and more
formidable. 2. That they were very malicious. They rose up against him;
they aimed to trouble him; but that was not all: they said of his soul,
There is no help for him in God. That is, (1.) They put a spiteful and
invidious construction upon his troubles, as Job's friends did upon
him, concluding that, because his servants and subjects forsook him
thus and did not help him, God had deserted him and abandoned his
cause, and he was therefore to be looked on, or rather to be looked
off, as a hypocrite and a wicked man. (2.) They blasphemously reflected
upon God as unable to relieve him: "His danger is so great that God
himself cannot help him." It is strange that so great unbelief should
be found in any, especially in many, in Israel, as to think any party
of men too strong for Omnipotence to deal with. (3.) They endeavoured
to shake his confidence in God and drive him to despair of relief from
him: "They have said it to my soul;" so it may be read; compare Ps. xi.
1; xlii. 10. This grieved him worst of all, that they had so bad an
opinion of him as to think it possible to take him off from that
foundation. The mere temptation was a buffeting to him, a thorn in his
flesh, nay, a sword in his bones. Note, A child of God startles at the
very thought of despairing of help in God; you cannot vex him with any
thing so much as if you offer to persuade him that there is no help for
him in God. David comes to God, and tells him what his enemies said of
him, as Hezekiah spread Rabshakeh's blasphemous letter before the Lord.
"They say, There is no help for me in thee; but, Lord, if it be so, I
am undone. They say to my soul, There is no salvation" (for so the word
is) "for him in God; but, Lord, do thou say unto my soul, I am thy
salvation (Ps. xxxv. 3) and that shall satisfy me, and in due time
silence them." To this complaint he adds Selah, which occurs about
seventy times in the book of Psalms. Some refer it to the music with
which, in David's time, the psalms were sung; others to the sense, and
that it is a note commanding a solemn pause. Selah--Mark that, or,
"Stop there, and consider a little." As here, they say, There is no
help for him in God, Selah. "Take time for such a thought as this. Get
thee behind me, Satan. The Lord rebuke thee! Away with such a vile
suggestion!"
II. With a profession of his dependence upon God, v. 3. An active
believer, the more he is beaten off from God, either by the rebukes of
Providence or the reproaches of enemies, the faster hold he will take
of him and the closer will he cleave to him; so David here, when his
enemies said, There is no help for him in God, cries out with so much
the more assurance, "But thou, O Lord! art a shield for me; let them
say what they will, I am sure thou wilt never desert me, and I am
resolved I will never distrust thee." See what God is to his people,
what he will be, what they have found him, what David found in him. 1.
Safety: "Thou art a shield for me, a shield about me" (so some), "to
secure me on all sides, since my enemies surrounded me." Not only my
shield (Gen. xv. 1), which denotes an interest in the divine
protection, but a shield for me, which denotes the present benefit and
advantage of that protection. 2. Honour: Thou art my glory. Those whom
God owns for his are not safe and easy, but really look great, and have
true honour put upon them, far above that which the great ones of the
earth are proud of. David was now in disgrace; the crown had fallen
from his head; but he will not think the worse of himself while he has
God for his glory, Isa. lx. 19. "Thou art my glory; thy glory I reckon
mine" (so some); "this is what I aim at, and am ambitious of, whatever
my lot is, and whatever becomes of my honour--that I may be to my God
for a name and a praise." 3. Joy and deliverance: "Thou art the lifter
up of my head; thou wilt lift up my head out of my troubles, and
restore me to my dignity again, in due time; or, at least, thou wilt
lift up my head under my troubles, so that I shall not droop nor be
discouraged, nor shall my spirits fail." If, in the worst of times,
God's people can lift up their heads with joy, knowing that all shall
work for good to them, they will own it is God that is the lifter up of
their head, that gives them both cause to rejoice and hearts to
rejoice.
In singing this, and praying it over, we should possess ourselves with
an apprehension of the danger we are in from the multitude and malice
of our spiritual enemies, who seek the ruin of our souls by driving us
from our God, and we should concern ourselves in the distresses and
dangers of the church of God, which is every where spoken against,
every where fought against; but, in reference to both, we should
encourage ourselves in our God, who owns and protects and will in due
time crown his own interest both in the world and in the hearts of his
people.
Confidence in God.
4 I cried unto the Lord with my voice, and he heard me out of his holy
hill. Selah. 5 I laid me down and slept; I awaked; for the Lord
sustained me. 6 I will not be afraid of ten thousands of people, that
have set themselves against me round about. 7 Arise, O Lord; save me,
O my God: for thou hast smitten all mine enemies upon the cheek bone;
thou hast broken the teeth of the ungodly. 8 Salvation belongeth unto
the Lord: thy blessing is upon thy people. Selah.
David, having stirred up himself by the irritations of his enemies to
take hold on God as his God, and so gained comfort in looking upward
when, if he looked round about him, nothing appeared but what was
discouraging, here looks back with pleasing reflections upon the
benefit he had derived from trusting in God and looks forward with
pleasing expectations of a very bright and happy issue to which the
dark dispensation he was now under would shortly be brought.
I. See with what comfort he looks back upon the communion he had had
with God, and the communications of his favour to him, either in some
former trouble he had been in, and through God's goodness got through,
or in this hitherto. David had been exercised with many difficulties,
often oppressed and brought very low; but still he had found God
all-sufficient. He now remembered with pleasure,
1. That his troubles had always brought him to his knees, and that, in
all his difficulties and dangers, he had been enabled to acknowledge
God and to lift up his heart to him, and his voice too (this will be
comfortable reflection when we are in trouble): I cried unto God with
my voice. Care and grief do us good and no hurt when they set us a
praying, and engage us, not only to speak to God, but to cry to him, as
those that are in earnest. And though God understands the language of
the heart, when the voice is not heard (1 Sam. i. 13), and values not
the hypocritical prayers of those who cause their voice to be heard on
high (Isa. lviii. 4), vox et præterea nihil--mere sound, yet, when the
earnestness of the voice comes from the fervency of the heart, it shall
be taken notice of, in the account, that we cried unto God with our
voice.
2. That he had always found God ready to answer his prayers: He heard
me out of his holy hill, from heaven, the high and holy place, from the
ark on Mount Sion, whence he used to give answers to those that sought
to him. David had ordered Zadok to carry back the ark into the city
when he was flying from Absalom (2 Sam. xv. 25), knowing that God was
not tied, no, not to the ark of his presence, and that, notwithstanding
the distance of place, he could by faith receive answers of peace from
the holy hill. No such things can fix a gulf between the communications
of God's grace towards us and the operations of his grace in us,
between his favour and our faith. The ark of the covenant was in Mount
Zion, and all the answers to our prayers come from the promises of that
covenant. Christ was set King upon the holy hill of Zion (Ps. ii. 6),
and it is through him, whom the Father hears always, that our prayers
are heard.
3. That he had always been very safe and very easy under the divine
protection (v. 5): "I laid myself down and slept, composed and quiet;
and awaked refreshed, for the Lord sustained me." (1.) This is
applicable to the common mercies of every night, which we ought to give
thanks for alone, and with our families, every morning. Many have not
where to lay their head (but wander in deserts), or, if they have, dare
not lie down for fear of the enemy; but we have laid ourselves down in
peace. Many lie down and cannot sleep, but are full of tossings to and
fro till the dawning of the day, through pain of body, or anguish of
mind, or the continual alarms of fear in the night; but we lie down and
sleep in safety, though incapable of doing any thing then for our own
preservation. Many lie down and sleep, and never awake again, they
sleep the sleep of death, as the first-born of the Egyptians; but we
lie down and sleep, and awake again to the light and comfort of another
day; and whence is it, but because the Lord has sustained us with sleep
as with food? We have been safe under his protection and easy in the
arms of his good providence. (2.) It seems here to be meant of the
wonderful quietness and calmness of David's spirit, in the midst of his
dangers. Having by prayer committed himself and his cause to God, and
being sure of his protection, his heart was fixed, and he was easy. The
undutifulness of his son, the disloyalty of his subjects, the treachery
of many of his friends, the hazard of his person, the fatigues of his
march, and the uncertainty of the event, never deprived him of an
hour's sleep, nor gave any disturbance to his repose; for the Lord, by
his grace and the consolations of his Spirit, powerfully sustained him
and made him easy. It is a great mercy when we are in trouble to have
our minds stayed upon God, so as never either to eat or sleep with
trembling and astonishment. (3.) Some of the ancients apply it to the
resurrection of Christ. In his sufferings he offered up strong cries,
and was heard; and therefore, though he laid down and slept the sleep
of death, yet he awaked the third day, for the Lord sustained him, that
he should not see corruption.
4. That God had often broken the power and restrained the malice of his
enemies, had smitten them upon the cheek-bone (v. 7), had silenced them
and spoiled their speaking, blemished them and put them to shame,
smitten them on the cheek reproachfully, had disabled them to do the
mischief they intended; for he had broken their teeth. Saul and the
Philistines, who were sometimes ready to swallow him up, could not
effect what they designed. The teeth that are gnashed or sharpened
against God's people shall be broken. When, at any time, the power of
the church's enemies seems threatening, it is good to remember how
often God has broken it; and we are sure that his arm is not shortened.
He can stop their mouths and tie their hands.
II. See with what confidence he looks forward to the dangers he had yet
in prospect. Having put himself under God's protection and often found
the benefit of it, 1. His fears were all stilled and silenced, v. 6.
With what a holy bravery does he bid defiance to the impotent menaces
and attempts of his enemies! "I will not be afraid of ten thousands of
people, that either in a foreign invasion or an intestine rebellion set
themselves, or encamp, against me round about." No man seemed less safe
(his enemies are numerous, ten thousands; they are spiteful and
resolute, "They have set themselves against me; nay, they have
prevailed far, and seem to have gained their point; for they are
against me round about on every side, thousands against one"), and yet
no man was more secure: "I will not be afraid, for all this; they
cannot hurt me, and therefore they shall not frighten me; whatever
prudent methods I take for my own preservation, I will not disquiet
myself, distrust my God, nor doubt of a good issue at last." When
David, in his flight from Absalom, bade Zadok carry back the ark, he
spoke doubtfully of the issue of his present troubles, and concluded,
like a humble penitent, Here I am; let him do to me what seemeth to him
good, 2 Sam. xv. 26. But now, like a strong believer, he speaks
confidently, and has no fear concerning the event. Note, A cheerful
resignation to God is the way to obtain a cheerful satisfaction and
confidence in God. 2. His prayers were quickened and encouraged, v. 7.
He believed God was his Saviour, and yet prays; nay, he therefore
prays, Arise, O Lord! save me, O my God! Promises of salvation do not
supersede, but engage, our petitions for it. He will for this be
enquired of. 3. His faith became triumphant. He began the psalm with
complaints of the strength and malice of his enemies, but concludes it
with exultation in the power and grace of his God, and now sees more
with him than against him, v. 8. Two great truths he here builds his
confidence upon and fetches comfort from. (1.) That salvation belongeth
unto the Lord; he has power to save, be the danger ever so great; it is
his prerogative to save, when all other helps and succours fail; it is
his pleasure, it is his property, it is his promise to those that are
his, whose salvation is not of themselves, but of the Lord. Therefore
all that have the Lord for their God, according to the tenour of the
new covenant, are sure of salvation; for he that is their God is the
God of salvation. (2.) That his blessing is upon his people; he not
only has power to save them, but he has assured them of his kind and
gracious intentions towards them. He has, in his word, pronounced a
blessing upon his people; and we are bound to believe that that
blessing does accordingly rest upon them, though there be not the
visible effects of it. Hence we may conclude that God's people, though
they may lie under the reproaches and censures of men, are surely
blessed of him, who blesses indeed, and therefore can command a
blessing.
In singing this, and praying it over, we must own the satisfaction we
have had in depending upon God and committing ourselves to him, and
encourage ourselves, and one another to continue still hoping and
quietly waiting for the salvation of the Lord.
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P S A L M S
PSALM IV.
David was a preacher, a royal preacher, as well as Solomon; many of his
psalms are doctrinal and practical as well as devotional; the greatest
part of this psalm is so, in which Wisdom cries to men, to the sons of
men (as Prov. viii. 4, 5), to receive instruction. The title does not
tell us, as that of the former did, that it was penned on any
particular occasion, nor are we to think that all the psalms were
occasional, though some were, but that many of them were designed in
general for the instruction of the people of God, who attended in the
courts of his house, the assisting of their devotions, and the
directing of their conversations: such a one I take this psalm to be.
Let us not make the prophecy of scripture to be of more private
interpretation than needs must, 2 Pet. i. 20. Here I. David begins with
a short prayer (ver. 1) and that prayer preaches. II. He directs his
speech to the children of men, and, 1. In God's name reproves them for
the dishonour they do to God and the damage they do to their own souls,
ver. 2. 2. He sets before them the happiness of godly people for their
encouragement to be religious, ver. 3. 3. He calls upon them to
consider their ways, ver. 4. III. He exhorts them to serve God and
trust in him, ver. 5. IV. He gives an account of his own experiences of
the grace of God working in him, 1. Enabling him to choose God's favour
for his felicity, ver. 6. 2. Filling his heart with joy therein, ver.
7. 3. Quieting his spirit in the assurance of the divine protection he
was under, night and day, ver. 8.
Expostulation with Sinners.
To the chief musician on Neginoth. A psalm of David.
1 Hear me when I call, O God of my righteousness: thou hast enlarged me
when I was in distress; have mercy upon me, and hear my prayer. 2 O
ye sons of men, how long will ye turn my glory into shame? how long
will ye love vanity, and seek after leasing? Selah. 3 But know that
the Lord hath set apart him that is godly for himself: the Lord will
hear when I call unto him. 4 Stand in awe, and sin not: commune with
your own heart upon your bed, and be still. Selah. 5 Offer the
sacrifices of righteousness, and put your trust in the Lord.
The title of the psalm acquaints us that David, having penned it by
divine inspiration for the use of the church, delivered it to the chief
musician, or master of the song, who (according to the divine
appointment of psalmody made in his time, which he was chiefly
instrumental in the establishment of) presided in that service. We have
a particular account of the constitution, the modelling of the several
classes of singers, each with a chief, and the share each bore in the
work, 1 Chron. xxv. Some prophesied according to the order of the king,
v. 2. Others prophesied with a harp, to give thanks, and to praise the
Lord, v. 3. Of others it is said that they were to lift up the horn, v.
5. But of them all, that they were for song in the house of the Lord
(v. 6) and were instructed in the songs of the Lord, v. 7. This psalm
was committed to one of the chiefs, to be sung on neginoth--stringed
instruments (Hab. iii. 19), which were played on with the hand; with
music of that kind the choristers were to sing this psalm: and it
should seem that then they only sung, not the people; but the
New-Testament appoints all Christians to sing (Eph. v. 19; Col. iii.
16), from whom it is expected that they do it decently, not artfully;
and therefore there is not now so much occasion for musical instruments
as there was then: the melody is to be made in the heart. In these
verses,
I. David addresses himself to God, v. 1. Whether the sons of men, to
whom he is about to speak, will hear, or whether they will forbear, he
hopes and prays that God will give him a generous audience, and an
answer of peace: "Hear me when I call, and accept my adorations, grant
my petitions, and judge upon my appeals; have mercy upon me, and hear
me." All the notice God is pleased to take of our prayers, and all the
returns he is pleased to make to them, must be ascribed, not to our
merit, but purely to his mercy. "Hear me for thy mercy-sake" is our
best plea. Two things David here pleads further:--1. "Thou art the God
of my righteousness; not only a righteous God thyself, but the author
of my righteous dispositions, who hast by the grace wrought that good
that is in me, hast made me a righteous man; therefore hear men, and so
attest thy own work in me; thou art also the patron of my righteous
cause, the protector of my wronged innocency, to whom I commit my way,
and whom I trust to bring forth my righteousness as the light." When
men condemn us unjustly, this is our comfort, It is God that justifies;
he is the God of a believer's righteousness. 2. "Thou has formerly
enlarged me when I was in distress, enlarged my heart in holy joy and
comfort under my distresses, enlarged my condition by bringing me out
of my distresses; therefore now, Lord, have mercy upon me, and hear
me." The experience we have had of God's goodness to us in enlarging us
when we have been in distress is not only a great encouragement to our
faith and hope for the future, but a good plea with God in prayer.
"Thou hast; wilt thou not? For thou art God, and changest not; thy work
is perfect."
II. He addresses himself to the children of men, for the conviction and
conversion of those that are yet strangers to God, and that will not
have the Messiah, the Son of David, to reign over them.
1. He endeavours to convince them of the folly of their impiety (v. 2).
"O you sons of Men" (of great men, so some, men of high degree,
understanding it of the partisans of Saul or Absalom), "how long will
you oppose me and my government, and continue disaffected to it, under
the influence of the false and groundless suggestions of those that
wish evil to me?" Or it may be taken more generally. God, by the
psalmist, here reasons with sinners to bring them to repentance. "You
that go on in the neglect of God and his worship, and in contempt of
the kingdom of Christ and his government, consider what you do." (1.)
"You debase yourselves, for you are sons of men" (the word signifies
man as a noble creature); "consider the dignity of your nature, and the
excellency of those powers of reason with which you are endued, and do
not act thus irrationally and unbecoming yourselves." Let the sons of
men consider and show themselves men. (2.) "You dishonour your Maker,
and turn his glory into shame." They may well be taken as God's own
words, charging sinners with the wrong they do him in his honour: or,
if David's words, the term glory may be understood of God, whom he
called his glory, Ps. iii. 3. Idolaters are charged with changing the
glory of God into shame, Rom. i. 23. All wilful sinners do so by
disobeying the commands of his law, despising the offers of his grace,
and giving the affection and service to the creature which are due to
God only. Those that profane God's holy name, that ridicule his word
and ordinances, and, while they profess to know him, in works deny him,
do what in them lies to turn his glory into shame. (3.) "You put a
cheat upon yourselves: You love vanity, and seek after leasing, or
lying, or that which is a lie. You are yourselves vain and lying, and
you love to be so." Or, "You set your hearts upon that which will
prove, at last, but vanity and a lie." Those that love the world, and
seek the things that are beneath, love vanity, and seek lies; as those
also do that please themselves with the delights of sense, and portion
themselves with the wealth of this world; for these will deceive them,
and so ruin them. "How long will you do this? Will you never be wise
for yourselves, never consider your duty and interest? When shall it
once be?" Jer. xiii. 27. The God of heaven thinks the time long that
sinners persist in dishonouring him and in deceiving and ruining
themselves.
2. He shows them the peculiar favour which God has for good people, the
special protection they are under, and the singular privileges to which
they are entitled, v. 3. This comes in here, (1.) As a reason why they
should not oppose or persecute him that is godly, nor think to run him
down. It is at their peril if they offend one of these little ones,
whom God has set apart for himself, Matt. xviii. 6. God reckons that
those who touch them touch the apple of his eye; and he will make their
persecutors to know it, sooner or later. They have an interest in
heaven, God will hear them, and therefore let none dare to do them any
injury, for God will hear their cry and plead their cause, Exod. xxii.
23. It is generally supposed that David speaks of his own designation
to the throne; he is the godly man whom the Lord has set apart for that
honour, and who does not usurp it or assume it to himself: "The
opposition therefore which you give to him and to his advancement is
very criminal, for therein you fight against God, and it will be vain
and ineffectual." God has, in like manner, set apart the Lord Jesus for
himself, that merciful One; and those that attempt to hinder his
advancement will certainly be baffled, for the Father hears him always.
Or, (2.) As a reason why they should themselves be good, and walk no
longer in the counsel of the ungodly: "You have hitherto sought vanity;
be truly religious, and you will be truly happy here and for ever;
for," [1.] "God will secure to himself his interest in you." The Lord
has set apart him that is godly, every particular godly man, for
himself, in his eternal choice, in his effectual calling, in the
special disposals of his providence and operations of his grace; his
people are purified unto him a peculiar people. Godly men are God's
separated, sealed, ones; he knows those that are his, and has set his
image and superscription upon them; he distinguishes them with uncommon
favours: They shall be mine, saith the Lord, in that day when I make up
my jewels. Know this; let godly people know it, and let them never
alienate themselves from him to whom they are thus appropriated; let
wicked people know it, and take heed how they hurt those whom God
protects. [2.] "God will secure to you an interest in himself." This
David speaks with application: The Lord will hear when I call unto him.
We should think ourselves happy if we had the ear of an earthly prince;
and is it not worth while upon any terms, especially such easy ones, to
gain the ear of the King of kings? Let us know this, and forsake lying
vanities for our own mercies.
3. He warns them against sin, and exhorts them both to frighten and to
reason themselves out of it (v. 4): "Stand in awe and sin not" (be
angry and sin not, so the LXX., and some think the apostle takes that
exhortation from him, Eph. iv. 26); "commune with your own hearts; be
converted, and, in order thereunto, consider and fear." Note, (1.) We
must not sin, must not miss our way and so miss our aim. (2.) One good
remedy against sin is to stand in awe. Be moved (so some), in
opposition to carelessness and carnal security. "Always keep up a holy
reverence of the glory and majesty of God, and a holy dread of his
wrath and curse, and dare not to provoke him." (3.) One good means of
preventing sin, and preserving a holy awe, is to be frequent and
serious in communing with our own hearts: "Talk with your hearts; you
have a great deal to say to them; they may be spoken with at any time;
let it not be unsaid." A thinking man is in a fair way to be a wise and
a good man. "Commune with your hearts; examine them by serious
self-reflection, that you may acquaint yourselves with them and amend
what is amiss in them; employ them in solemn pious meditations; let
your thoughts fasten upon that which is good and keep closely to it.
Consider your ways, and observe the directions here given in order to
the doing of this work well and to good purpose." [1.] "Choose a
solitary time; do it when you lie awake upon your beds. Before you turn
yourself to go to sleep at night" (as some of the heathen moralists
have directed) "examine your consciences with respect to what you have
done that day, particularly what you have done amiss, that you may
repent of it. When you awake in the night meditate upon God, and the
things that belong to your peace." David himself practised what he here
counsels others to do (Ps. lxiii. 6), I remember thee on my bed. Upon a
sick-bed, particularly, we should consider our ways and commune with
our own hearts about them. [2.] "Compose yourselves into a serious
frame: Be still. When you have asked conscience a question be silent,
and wait for an answer; even in unquiet times keep you spirits calm and
quiet."
4. He counsels them to make conscience of their duty (v. 5): Offer to
God the sacrifice of righteousness. We must not only cease to do evil,
but learn to do well. Those that were disaffected to David and his
government would soon come to a better temper, and return to their
allegiance, if they would but worship God aright; and those that know
the concerns that lie between them and God will be glad of the
Mediator, the Son of David. It is required here from every one of us,
(1.) That we serve him: "Offer sacrifices to him, your own selves
first, and your best sacrifices." But they must be sacrifices of
righteousness, that is, good works, all the fruits of the reigning love
of God and our neighbour, and all the instances of a religious
conversation, which are better than all burnt-offerings and sacrifices.
"Let all your devotions come from an upright heart; let all your alms
be sacrifices of righteousness." The sacrifices of the unrighteous God
will not accept; they are an abomination, Isa. i. 11, &c. (2.) That we
confide in him. "First make conscience of offering the sacrifices of
righteousness and then you are welcome to put your trust in the Lord.
Serve God without any diffidence of him, or any fear of losing by him.
Honour him, by trusting in him only, and not in your wealth nor in an
arm of flesh; trust in his providence, and lean not to your own
understanding; trust in his grace, and go not about to establish your
own righteousness or sufficiency."
In singing these verses we must preach to ourselves the doctrine of the
provoking nature of sin, the lying vanity of the world, and the
unspeakable happiness of God's people; and we must press upon ourselves
the duties of fearing God, conversing with our own hearts, and offering
spiritual sacrifices; and in praying over these verses we must beg of
God grace thus to think and thus to do.
The Good Man's Desire.
6 There be many that say, Who will show us any good? Lord, lift thou up
the light of thy countenance upon us. 7 Thou hast put gladness in my
heart, more than in the time that their corn and their wine increased.
8 I will both lay me down in peace, and sleep: for thou, Lord, only
makest me dwell in safety.
We have here,
I. The foolish wish of worldly people: There be many that say, Who will
show us any good? Who will make us to see good? What good they meant is
intimated, v. 7. It was the increase of their corn and wine; all they
desired was plenty of the wealth of this world, that they might enjoy
abundance of the delights of sense. Thus far they are right, that they
are desirous of good and solicitous about it; but there are these
things amiss in this wish:--1. They enquire, in general, "Who will make
us happy?" but do not apply themselves to God who alone can; and so
they expose themselves to be ill-advised, and show they would rather be
beholden to any than to God, for they would willingly live without him.
2. They enquire for good that may be seen, seeming good, sensible good;
and they show no concern for the good things that are out of sight and
are the objects of faith only. The source of idolatry was a desire of
gods that they might see, therefore they worshipped the sun; but, as we
must be taught to worship an unseen God, so to seek an unseen good, 2
Cor. iv. 18. We look with an eye of faith further than we can see with
an eye of sense. 3. They enquire for any good, not for the chief good;
all they want is outward good, present good, partial good, good meat,
good drink, a good trade, and a good estate; and what are all these
worth without a good God and a good heart? Any good will serve the turn
of most men, but a gracious soul will not be put off so. This way, this
wish, of carnal worldlings is their folly, yet many there be that join
in it; and their doom will be accordingly. "Son, remember that thou in
thy life-time receivedst thy good things, the penny thou didst agree
for."
II. The wise choice which godly people make. David, and the pious few
that adhered to him, dissented from that wish, and joined in this
prayer, Lord, lift thou up the light of thy countenance upon us. 1. He
disagrees from the vote of the many. God had set him apart for himself
by distinguishing favours, and therefore he sets himself apart by a
distinguishing character. "They are for any good, for worldly good, but
so am not I; I will not say as they say; any good will not serve my
turn; the wealth of the world will never make a portion for my soul,
and therefore I cannot take up with it." 2. He and his friends agree in
their choice of God's favour as their felicity; it is this which in
their account is better than life and all the comforts of life. (1.)
This is what they most earnestly desire and seek after; this is the
breathing of their souls, "Lord, lift thou up the light of thy
countenance upon us. Most are for other things, but we are for this."
Good people, as they are distinguished by their practices, so they are
by their prayers, not the length and language of them, but the faith
and fervency of them; those whom God has set apart have a prayer by
themselves, which, though others may speak the words of it, they only
offer up in sincerity; and this is a prayer which they all say Amen to;
"Lord, let us have thy favour, and let us know that we have it, and we
desire no more; that is enough to make us happy. Lord, be at peace with
us, accept of us, manifest thyself to us, let us be satisfied of thy
loving-kindness and we will be satisfied with it." Observe, Though
David speaks of himself only in the 7th and 8th verses, he speaks, in
this prayer, for others also,--"upon us," as Christ taught us to pray,
"Our Father." All the saints come to the throne of grace on the same
errand, and in this they are one, they all desire God's favour as their
chief good. We should beg it for others as well as for ourselves, for
in God's favour there is enough for us all and we shall have never the
less for others sharing in what we have. (2.) This is what, above any
thing, they rejoice in (v. 7): "Thou hast hereby often put gladness
into my heart; not only supported and refreshed me, but filled me with
joy unspeakable; and therefore this is what I will still pursue, what I
will seek after all the days of my life." When God puts grace in the
heart he puts gladness in the heart; nor is any joy comparable to that
which gracious souls have in the communications of the divine favour,
no, not the joy of harvest, of a plentiful harvest, when the corn and
wine increase. This is gladness in the heart, inward, solid,
substantial joy. The mirth of worldly people is but a flash, a shadow;
even in laughter their heart is sorrowful, Prov. xiv. 13. "Thou hast
given gladness in my heart;" so the word is. True joy is God's gift,
not as the world giveth, John xiv. 27. The saints have no reason to
envy carnal worldlings their mirth and joy, but should pity them
rather, for they may know better and will not. (3.) This is what they
entirely confide in, and in this confidence they are always easy, v. 8.
He had laid himself down and slept (Ps. iii. 5), and so he will still:
"I will lay myself down (having the assurance of thy favour) in peace,
and with as much pleasure as those whose corn and wine increase, and
who lie down as Boaz did in his threshing-floor, at the end of the heap
of corn, to sleep there when his heart was merry Ruth iii. 7), for thou
only makest me to dwell in safety. Though I am alone, yet I am not
alone, for God is with me; though I have no guards to attend me, the
Lord alone is sufficient to protect me; he can do it himself when all
other defences fail." If he have the light of God's countenance, [1.]
He can enjoy himself. His soul returns to God, and reposes itself in
him as its rest, and so he lays himself down and sleeps in peace. He
has what he would have and is sure that nothing can come amiss to him.
[2.] He fears no disturbance from his enemies, sleeps quietly, and is
very secure, because God himself has undertaken to keep him safe. When
he comes to sleep the sleep of death, and to lie down in the grave, and
to make his bed in the darkness, he will then, with good old Simeon,
depart in peace (Luke ii. 29), being assured that God will receive his
soul, to be safe with himself, and that his body also shall be made to
dwell in safety in the grave. [3.] He commits all his affairs to God,
and contentedly leaves the issue of them with him. It is said of the
husbandman that, having cast his seed into the ground, he sleeps and
rises night and day, and the seed springs and grows up, he knows not
how, Mark iv. 26, 27. So a good man, having by faith and prayer cast
his care upon God, sleeps and rests night and day, and is very easy,
leaving it to his God to perform all things for him and prepared to
welcome his holy will.
In singing these verses, and praying over them, let us, with a holy
contempt of the wealth and pleasure of this world, as insufficient to
make us happy, earnestly seek the favour of God and pleasingly solace
ourselves in that favour; and, with a holy indifferency about the issue
of all our worldly concerns, let us commit ourselves and all our
affairs to the guidance and custody of the divine Providence, and be
satisfied that all shall be made to work for good to us if we keep
ourselves in the love of God.
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P S A L M S
PSALM V.
The psalm is a prayer, a solemn address to God, at a time when the
psalmist was brought into distress by the malice of his enemies. Many
such times passed over David, nay, there was scarcely any time of his
life to which this psalm may not be accommodated, for in this he was a
type of Christ, that he was continually beset with enemies, and his
powerful and prevalent appeals to God, when he was so beset, pointed at
Christ's dependence on his Father and triumphs over the powers of
darkness in the midst of his sufferings. In this psalm, I. David
settles a correspondence between his soul and God, promising to pray,
and promising himself that God would certainly hear him, ver. 1-3. II.
He gives to God the glory, and takes to himself the comfort, of God's
holiness, ver. 4-6. III. He declares his resolution to keep close to
the public worship of God, ver. 7. IV. He prayed, 1. For himself, that
God would guide him,, ver. 8. 2. Against his enemies, that God would
destroy them, ver. 9, 10. 3. For all the people of God, that God would
give them joy, and keep them safe, ver. 11, 12. And this is all of
great use to direct us in prayer.
Prayer for Guidance and Protection.
To the chief musician upon Nehiloth. A psalm of David.
1 Give ear to my words, O Lord, consider my meditation. 2 Hearken
unto the voice of my cry, my King, and my God: for unto thee will I
pray. 3 My voice shalt thou hear in the morning, O Lord; in the
morning will I direct my prayer unto thee, and will look up. 4 For
thou art not a God that hath pleasure in wickedness: neither shall evil
dwell with thee. 5 The foolish shall not stand in thy sight: thou
hatest all workers of iniquity. 6 Thou shalt destroy them that speak
leasing: the Lord will abhor the bloody and deceitful man.
The title of this psalm has nothing in it peculiar but that it is said
to be upon Nehiloth, a word nowhere else used. It is conjectured (and
it is but a conjecture) that is signifies wind--instruments, with which
this psalm was sung, as Neginoth was supposed to signify the
stringed--instruments. In these verses David had an eye to God,
I. As a prayer-hearing God; such he has always been ever since men
began to call upon the name of the Lord, and yet is still as ready to
hear prayer as ever. Observe how David here styles him: O Lord (v. 1,
3), Jehovah, a self-existent, self-sufficient, Being, whom we are bound
to adore, and, "my King and my God (v. 2), whom I have avouched for my
God, to whom I have sworn allegiance, and under whose protection I have
put myself as my King." We believe that the God we pray to is a King,
and a God. King of kings and God of gods; but that is not enough: the
most commanding encouraging principle of prayer, and the most powerful
or prevailing plea in prayer, is to look upon him as our King and our
God, to whom we lie under peculiar obligations and from whom we have
peculiar expectations. Now observe,
1. What David here prays for, which may encourage our faith and hopes
in all our addresses to God. If we pray fervently, and in faith, we
have reason to hope, (1.) That God will take cognizance of our case,
the representation we make of it and the requests we make upon it; for
so he prays here: Give ear to my words, O Lord! Though God is in
heaven, he has an ear open to his people's prayers, and it is not
heavy, that he cannot hear. Men perhaps will not or cannot hear us; our
enemies are so haughty that they will not, our friends at such a
distance that they cannot; but God, though high, though in heaven, can,
and will. (2.) That he will take it into his wise and compassionate
consideration, and will not slight it, or turn it off with a cursory
answer; for so he prays: Consider my meditation. David's prayers were
not his words only, but his meditations; as meditation is the best
preparative for prayer, so prayer is the best issue of meditation.
Meditation and prayer should go together, Ps. xix. 14. It is when we
thus consider our prayers, and then only, that we may expect that God
will consider them, and take that to his heart which comes from ours.
(3.) That he will, in due time, return a gracious answer of peace; for
so he prays (v. 2): Hearken to the voice of my cry. His prayer was a
cry; it was the voice of his cry, which denotes fervency of affection
and importunity of expression; and such effectual fervent prayers of a
righteous man avail much and do wonders.
2. What David here promises, as the condition on his part to be
performed, fulfilled, and kept, that he might obtain this gracious
acceptance; this may guide and govern us in our addresses to God, that
we may present them aright, for we ask, and have not, if we ask amiss.
Four things David here promises, and so must we:--(1.) That he will
pray, that he will make conscience of praying, and make a business of
it: Unto thee will I pray. "Others live without prayer, but I will
pray." Kings on their own thrones (so David was) must be beggars at
God's throne. "Others pray to strange gods, and expect relief from
them, but to thee, to thee only, will I pray." The assurances God has
given us of his readiness to hear prayer should confirm our resolution
to live and die praying. (2.) That he will pray in the morning. His
praying voice shall be heard then, and then shall his prayer be
directed; that shall be the date of his letters to heaven, not that
only ("Morning, and evening, and at noon, will I pray, nay, seven times
a day, will I praise thee"), but that certainly. Morning prayer is our
duty; we are the fittest for prayer when we are in the most fresh, and
lively, and composed frame, got clear of the slumbers of the night,
revived by them, and not yet filled with the business of the day. We
have then most need of prayer, considering the dangers and temptations
of the day to which we are exposed, and against which we are concerned;
by faith and prayer, to fetch in fresh supplies of grace. (3.) That he
will have his eye single and his heart intent in the duty: I will
direct my prayer, as a marksman directs his arrow to the white; with
such a fixedness and steadiness of mind should we address ourselves to
God. Or as we direct a letter to a friend at such a place so must we
direct our prayers to God as our Father in heaven; and let us always
send them by the Lord Jesus, the great Mediator, and then they will be
sure not to miscarry. All our prayers must be directed to God; his
honour and glory must be aimed at as our highest end in all our
prayers. Let our first petition be, Hallowed, glorified, by thy name,
and then we may be sure of the same gracious answer to it that was
given to Christ himself: I have glorified it, and I will glorify it yet
again. (4.) That he will patiently wait for an answer of peace: "I will
look up, will look after my prayers, and hear what God the Lord will
speak (Ps. lxxxv. 8; Hab. ii. 1), that, if he grant what I asked, I may
be thankful--if he deny, I may be patient--if he defer, I may continue
to pray and wait and may not faint." We must look up, or look out, as
he that has shot an arrow looks to see how near it has come to the
mark. We lose much of the comfort of our prayers for want of observing
the returns of them. Thus praying, thus waiting, as the lame man looked
stedfastly on Peter and John (Acts iii. 4), we may expect that God will
give ear to our words and consider them, and to him we may refer
ourselves, as David here, who does not pray, "Lord, do this, or the
other, for me;" but, "Hearken to me, consider my case, and do in it as
seemeth good unto thee."
II. As a sin-hating God, v. 4-6. David takes notice of this, 1. As a
warning to himself, and all other praying people, to remember that, as
the God with whom we have to do is gracious and merciful, so he is pure
and holy; though he is ready to hear prayer, yet, if we regard iniquity
in our heart, he /ill not hear our prayers, Ps. lxvi. 18. 2. As an
encouragement to his prayers against his enemies; they were wicked men,
and therefore enemies to God, and such as he had not pleasure in. See
here. (1.) The holiness of God's nature. When he says, Thou art not a
God that has pleasure in wickedness, he means, "Thou art a God that
hates it, as directly contrary to thy infinite purity and rectitude,
and holy will." Though the workers of iniquity prosper, let none thence
infer that God has pleasure in wickedness, no, not in that by which men
pretend to honour him, as those do that hate their brethren, and cast
them out, and say, Let the Lord be glorified. God has no pleasure in
wickedness, though covered with a cloak of religion. Let those
therefore who delight in sin know that God has no delight in them; nor
let any say, when he is tempted, I am tempted of God, for God is not
the author of sin, neither shall evil dwell with him, that is, it shall
not always be countenanced and suffered to prosper. Dr. Hammond thinks
this refers to that law of Moses which would not permit strangers, who
persisted in their idolatry, to dwell in the land of Israel. (2.) The
justice of his government. The foolish shall not stand in his sight,
that is, shall not be smiled upon by him, nor admitted to attend upon
him, nor shall they be acquitted in the judgment of the great day. The
workers of iniquity are very foolish. Sin is folly, and sinners are the
greatest of all fools; not fools of God's making (those are to be
pitied), for he hates nothing that he has made, but fools of their own
making, and those he hates. Wicked people hate God; justly therefore
are they hated of him, and it will be their endless misery and ruin.
"Those whom thou hatest thou shalt destroy;" particularly two sorts of
sinners, who are here marked for destruction:--[1.] Those that are
fools, that speak leasing or lying, and that are deceitful. There is a
particular emphasis laid on these sinners (Rev. xxi. 8), All liars, and
(Ps. xxii. 15), Whosoever loves and makes a lie; nothing is more
contrary than this, and therefore nothing more hateful to the God of
truth. [2.] Those that are cruel: Thou wilt abhor the bloody man; for
inhumanity is no less contrary, no less hateful, to the God of mercy,
whom mercy pleases. Liars and murderers are in a particular manner said
to resemble the devil and to be his children, and therefore it may well
be expected that God should abhor them. These were the characters of
David's enemies; and such as these are still the enemies of Christ and
his church, men perfectly lost to all virtue and honour; and the worse
they are the surer we may be of their ruin in due time.
In singing these verses, and praying them over, we must engage and stir
up ourselves to the duty of prayer, and encourage ourselves in it,
because we shall not seek the Lord in vain; and must express our
detestation of sin, and our awful expectation of that day of Christ's
appearing which will be the day of the perdition of ungodly men.
Delight in Public Worship; Happiness of the Righteous.
7 But as for me, I will come into thy house in the multitude of thy
mercy: and in thy fear will I worship toward thy holy temple. 8 Lead
me, O Lord, in thy righteousness because of mine enemies; make thy way
straight before my face. 9 For there is no faithfulness in their
mouth; their inward part is very wickedness; their throat is an open
sepulchre; they flatter with their tongue. 10 Destroy thou them, O
God; let them fall by their own counsels; cast them out in the
multitude of their transgressions; for they have rebelled against thee.
11 But let all those that put their trust in thee rejoice: let them
ever shout for joy, because thou defendest them: let them also that
love thy name be joyful in thee. 12 For thou, Lord, wilt bless the
righteous; with favour wilt thou compass him as with a shield.
In these verses David gives three characters--of himself, of his
enemies, and of all the people of God, and subjoins a prayer to each of
them.
I. He gives an account of himself and prays for himself, v. 7, 8.
1. He is stedfastly resolved to keep closely to God and to his worship.
Sinners go away from God, and so make themselves odious to his holiness
and obnoxious to his justice: "But, as for me, that shall not keep me
from thee." God's holiness and justice are so far from being a terror
to the upright in heart, to drive them from God, that they are rather
by them invited to cleave to him. David resolves, (1.) To worship God,
to pay his homage to him, and give unto God the glory due unto his
name. (2.) To worship him publicly: "I will come into thy house, the
courts of thy house, to worship there with other faithful worshippers."
David was much in secret worship, prayed often alone (v. 2, 3), and yet
was very constant and devout in his attendance on the sanctuary. The
duties of the closet are designed to prepare us for, not to excuse us
from, public ordinances. (3.) To worship him reverently and with a due
sense of the infinite distance there is between God and man: "In thy
fear will I worship, with a holy awe of God upon my spirit," Heb. xii.
28. God is greatly to be feared by all his worshippers. (4.) To take
his encouragement, in worship, from God himself only. [1.] From his
infinite mercy. It is in the multitude of God's mercy (the
inexhaustible treasures of mercy that are in God and the innumerable
proofs and instances of it which we receive from him) that David
confides, and not in any merit or righteousness of his own, in his
approaches to God. The mercy of God should ever be both the foundation
of our hopes and the fountain of our joy in every thing wherein we have
to do with him. [2.] From the instituted medium of worship, which was
then the temple, here called the temple of his holiness, as a type of
Christ, the great and only Mediator, who sanctifies the service as the
temple sanctified the gold, and to whom we must have an eye in all our
devotions as the worshippers then had to the temple.
2. He earnestly prays that God, by his grace, would guide and preserve
him always in the way of his duty (v. 8): Lead me in thy righteousness,
because of my enemies--Heb. "Because of those who observe me, who watch
for my halting and seek occasion against me." See here, (1.) The good
use which David made of the malice of his enemies against him. The more
curious they were in spying faults in him, that they might have whereof
to accuse him, the more cautious he was to avoid sin and all
appearances of it, and the more solicitous to be always found in the
good way of God and duty. Thus, by wisdom and grace, good may come out
of evil. (2.) The right course which David took for the baffling of
those who sought occasion against him. He committed himself to a divine
guidance, begged of God both by his providence and by his grace to
direct him in the right way, and keep him from turning aside out of it,
at any time, in any instance whatsoever, that the most critical and
captious of his enemies, like Daniel's, might find no occasion against
him. The way of our duty is here called God's way, and his
righteousness, because he prescribes to us by his just and holy laws,
which if we sincerely set before us as our rule, we may in faith beg of
God to direct us in all particular cases. How this prayer of David's
was answered to him see 1 Sam. xviii. 14, 15.
II. He gives an account of his enemies, and prays against them, v. 9,
10. 1. If his account of them is true, as no doubt it is, they have a
very bad character; and, if they had not been bad men indeed, they
could not have been enemies to a man after God's own heart. He had
spoken (v. 6) of God's hating the bloody and deceitful man. "Now,
Lord," says he, "that is the character of my enemies: they are
deceitful; there is no trusting them, for there is no faithfulness in
their mouth." They thought it was no sin to tell a deliberate lie if it
might but blemish David, and render him odious. "Lord, lead me," says
he (v. 8), "for such as these are the men I have to do with, against
whose slanders innocency itself is no security. Do they speak fair? Do
they talk of peace and friendship? They flatter with their tongues; it
is designed to cover their malice, and to gain their point the more
securely. Whatever they pretend of religion or friendship, two sacred
things, they are true to neither: Their inward part is wickedness
itself; it is very wickedness. They are likewise bloody; for their
throat is an open sepulchre, cruel as the grave, gaping to devour and
to swallow up, insatiable as the grave, which never says, It is
enough," Prov. xxx. 15, 16. This is quoted (Rom. iii. 13) to show the
general corruption of mankind; for they are all naturally prone to
malice, Tit. iii. 3. The grave is opened for them all, and yet they are
as open graves to one another. 2. If his prayer against them is heard,
as no doubt it is, they are in a bad condition. As men are, and do, so
they must expect to fare. He prays to God to destroy them (according to
what he had said v. 6, "Thou shalt destroy men of this character," so
let them fall; and sinners would soon throw themselves into ruin if
they were let alone), to cast them out of his protection and favour,
out of the heritage of the Lord, out of the land of the living; and woe
to those whom God casts out. "They have by their sins deserved
destruction; there is enough to justify God in their utter rejection:
Cast them out in the multitude of their transgressions, by which they
have filled up the measure of their iniquity and have become ripe for
ruin." Persecuting God's servants fills the measure as soon as any
thing, 1 Thess. ii. 15, 16. Nay, they may be easily made to fall by
their own counsels; that which they do to secure themselves, and do
mischief to others, by the over-ruling providence of God may be made a
means of their destruction, Ps. vii. 15; ix. 15. He pleads, "They have
rebelled against thee. Had they been only my enemies, I could safely
have forgiven them; but they are rebels against God, his crown and
dignity; they oppose his government, and will not repent, to give him
glory, and therefore I plainly foresee their ruin." His prayer for
their destruction comes not from a spirit of revenge, but from a spirit
of prophecy, by which he foretold that all who rebel against God will
certainly be destroyed by their own counsels. If it is a righteous
thing with God to recompense tribulation to those that trouble his
people, as we are told it is (2 Thess. i. 6), we pray that it may be
done whenever we pray, Father, thy will be done.
III. He gives an account of the people of God, and prays for them,
concluding with an assurance of their bliss, which he doubted not of
his own interest in. Observe, 1. The description he gives of God's
people. They are the righteous (v. 12); for they put their trust in
God, are well assured of his power and all-sufficiency, venture their
all upon his promise, and are confident of his protection in the way of
their duty; and they love his name, are well pleased with all that by
which God has made himself known, and take delight in their
acquaintance with him. This is true and pure religion, to live a life
of complacency in God and dependence on him. 2. His prayer for them:
"Let them rejoice; let them have cause to rejoice and hearts to
rejoice; fill them with joy, with great joy and unspeakable; let them
shout for joy, with constant joy and perpetual; let them ever shout for
joy, with holy joy, and that which terminates in God; let them be
joyful in thee, in thy favour, in thy salvation, not in any creature.
Let them rejoice because thou defendest them, coverest them, or
overshadowest them, dwellest among them." Perhaps here is an allusion
to the pillar of cloud and fire, which was to Israel a visible token of
God's special presence with them and the special protection they were
under. Let us learn of David to pray, not for ourselves only, but for
others, for all good people, for all that trust in God and love his
name, though not in every thing of our mind nor in our interest. Let
all that are entitled to God's promises have a share in our prayers;
grace be with all that love Christ in sincerity. This is to concur with
God. 3. His comfort concerning them, v. 12. He takes them into his
prayers because they are God's peculiar people; therefore he doubts not
but his prayers shall be heard, and they shall always rejoice; for,
(1.) They are happy in the assurance of God's blessing: "Thou, Lord,
wilt bless the righteous, wilt command a blessing upon them. Thou hast
in thy word pronounced them blessed, and therefore wilt make them truly
so. Those whom thou blessest are blessed indeed." (2.) "They are safe
under the protection of thy favour; with that thou wilt crown him" (so
some read it); "it is his honour, will be to him a diadem of beauty,
and make him truly great: with that thou wilt compass him, wilt
surround him, on every side, as with a shield." A shield, in war,
guards only one side, but the favour of God is to the saints a defence
on every side; like the hedge about Job, round about, so that, while
they keep themselves under the divine protection, they are entirely
safe and ought to be entirely satisfied.
In singing these verses, and praying them over, we must by faith put
ourselves under God's guidance and care, and then please ourselves with
his mercy and grace and with the prospect of God's triumphs at last
over all his enemies and his people's triumphs in him and in his
salvation.
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P S A L M S
PSALM VI.
David was a weeping prophet as well as Jeremiah, and this psalm is one
of his lamentations: either it was penned in a time, or at least
calculated for a time, of great trouble, both outward and inward. Is
any afflicted? Is any sick? Let him sing this psalm. The method of this
psalm is very observable, and what we shall often meet with. He begins
with doleful complaints, but ends with joyful praises; like Hannah, who
went to prayer with a sorrowful spirit, but, when she had prayed, went
her way, and her countenance was no more sad. Three things the psalmist
is here complaining of:--1. Sickness of body. 2. Trouble of mind,
arising from the sense of sin, the meritorious cause of pain and
sickness. 3. The insults of his enemies upon occasion of both. Now
here, I. He pours out his complaints before God, deprecates his wrath,
and begs earnestly for the return of his favour, ver. 1-7. II. He
assures himself of an answer of peace, shortly, to his full
satisfaction, ver. 8-10. This psalm is like the book of Job.
David's Complaints.
To the chief musician on Neginoth upon Sheminith. A psalm of David.
1 O Lord, rebuke me not in thine anger, neither chasten me in thy hot
displeasure. 2 Have mercy upon me, O Lord; for I am weak: O Lord,
heal me; for my bones are vexed. 3 My soul is also sore vexed: but
thou, O Lord, how long? 4 Return, O Lord, deliver my soul: oh save me
for thy mercies' sake. 5 For in death there is no remembrance of
thee: in the grave who shall give thee thanks? 6 I am weary with my
groaning; all the night make I my bed to swim; I water my couch with my
tears. 7 Mine eye is consumed because of grief; it waxeth old because
of all mine enemies.
These verses speak the language of a heart truly humbled under humbling
providences, of a broken and contrite spirit under great afflictions,
sent on purpose to awaken conscience and mortify corruption. Those heap
up wrath who cry not when God binds them; but those are getting ready
for mercy who, under God's rebukes, sow in tears, as David does here.
Let us observe here,
I. The representation he makes to God of his grievances. He pours out
his complaint before him. Whither else should a child go with his
complaints, but to his father? 1. He complains of bodily pain and
sickness (v. 2): My bones are vexed. His bones and his flesh, like
Job's, were touched. Though David was a king, yet he was sick and
pained; his imperial crown could not keep his head from aching. Great
men are men, and subject to the common calamities of human life. Though
David was a stout man, a man of war from his youth, yet this could not
secure him from distempers, which will soon make even the strong men to
bow themselves. Though David was a good man, yet neither could his
goodness keep him in health. Lord, behold, he whom thou lovest is sick.
Let this help to reconcile us to pain and sickness, that it has been
the lot of some of the best saints, and that we are directed and
encouraged by their example to show before God our trouble in that
case, who is for the body, and takes cognizance of its ailments. 2. He
complains of inward trouble: My soul is also sorely vexed; and that is
much more grievous than the vexation of the bones. The spirit of a man
will sustain his infirmity, if that be in good plight; but, if that be
wounded, the grievance is intolerable. David's sickness brought his sin
to his remembrance, and he looked upon it as a token of God's
displeasure against him; that was the vexation of his soul; that made
him cry, I am weak, heal me. It is a sad thing for a man to have his
bones and his soul vexed at the same time; but this has been sometimes
the lot of God's own people: nay, and this completed his complicated
trouble, that it was continued upon him a great while, which is here
intimated in that expostulation (v. 3), Thou, O Lord! how long? To the
living God we must, at such a time, address ourselves, who is the only
physician both of body and mind, and not to the Assyrians, not to the
god of Ekron.
II. The impression which his troubles made upon him. They lay very
heavily; he groaned till he was weary, wept till he made his bed to
swim, and watered his couch (v. 6), wept till he had almost wept his
eyes out (v. 7): My eye is consumed because of grief. David had more
courage and consideration than to mourn thus for any outward
affliction; but, when sin sat heavily upon his conscience and he was
made to possess his iniquities, when his soul was wounded with the
sense of God's wrath and his withdrawings from him, then he thus
grieves and mourns in secret, and even his soul refuses to be
comforted. This not only kept his eyes waking, but kept his eyes
weeping. Note, 1. It has often been the lot of the best of men to be
men of sorrows; our Lord Jesus himself was so. Our way lies through a
vale of tears, and we must accommodate ourselves to the temper of the
climate. 2. It well becomes the greatest spirits to be tender, and to
relent, under the tokens of God's displeasure. David, who could face
Goliath himself and many another threatening enemy with an undaunted
bravery, yet melts into tears at the remembrance of sin and under the
apprehensions of divine wrath; and it was no diminution at all to his
character to do so. 3. True penitents weep in their retirements. The
Pharisees disguised their faces, that they might appear unto men to
mourn; but David mourned in the night upon the bed where he lay
communing with his own heart, and no eye was a witness to his grief,
but the eye of him who is all eye. Peter went out, covered his face,
and wept. 4. Sorrow for sin ought to be great sorrow; so David's was;
he wept so bitterly, so abundantly, that he watered his couch. 5. The
triumphs of wicked men in the sorrows of the saints add very much to
their grief. David's eye waxed old because of his enemies, who rejoiced
in his afflictions and put bad constructions upon his tears. In this
great sorrow David was a type of Christ, who often wept, and who cried
out, My soul is exceedingly sorrowful, Heb. v. 7.
III. The petitions which he offers up to God in this sorrowful and
distressed state. 1. That which he dreads as the greatest evil is the
anger of God. This was the wormwood and the gall in the affliction and
the misery; it was the infusion of this that made it indeed a bitter
cup; and therefore he prays (v. 1), O Lord! rebuke me not in thy anger,
though I have deserved it, neither chasten me in thy hot displeasure.
He does not pray, "Lord, rebuke me not; Lord, chasten me not;" for, as
many as God loves he rebukes and chastens, as a father the son in whom
he delights. He can bear the rebuke and chastening well enough if God,
at the same time, lift up the light of his countenance upon him and by
his Spirit make him to hear the joy and gladness of his
loving-kindness; the affliction of his body will be tolerable if he
have but comfort in his soul. No matter though sickness make his bones
ache, if God's wrath do not make his heart ache; therefore his prayer
is, "Lord, rebuke me not in thy wrath; let me not lie under the
impressions of that, for that will sink me." Herein David was a type of
Christ, whose sorest complaint, in his sufferings, was of the trouble
of his soul and of the suspension of his Father's smiles. He never so
much as whispered a complaint of the rage of his enemies--"Why do they
crucify me?" or the unkindness of his friends--"Why do they desert me?"
But he cried with a loud voice, My God, my God, why hast thou forsaken
me? Let us thus deprecate the wrath of God more than any outward
trouble whatsoever and always beware of treasuring up wrath against a
day of affliction. 2. That which he desires as the greatest good, and
which would be to him the restoration of all good, is the favour and
friendship of God. He prays, (1.) That God would pity him and look upon
him with compassion. He thinks himself very miserable, and misery is
the proper object of mercy. Hence he prays, "Have mercy upon me, O
Lord! in wrath remember mercy, and deal not with me in strict justice."
(2.) That God would pardon his sins; for that is the proper act of
mercy, and is often chiefly intended in that petition, Have mercy upon
me. (3.) That God would put forth his power for his relief: "Lord, heal
me (v. 2), save me (v. 4), speak the word, and I shall be whole, and
all will be well." (4.) That he would be at peace with him: "Return, O
Lord! receive me into thy favour again, and be reconciled to me. Thou
hast seemed to depart from me and neglect me, nay, to set thyself at a
distance, as one angry; but now, Lord, return and show thyself nigh to
me." (5.) That he would especially preserve the inward man and the
interests of that, whatever might become of the body: "O Lord! deliver
my soul from sinning, from sinking, from perishing for ever." It is an
unspeakable privilege that we have a God to go to in our afflictions,
and it is our duty to go to him, and thus to wrestle with him, and we
shall not seek in vain.
IV. The pleas with which he enforces his petitions, not to move God (he
knows our cause and the true merits of it better than we can state
them), but to move himself. 1. He pleads God's mercy; and thence we
take some of our best encouragements in prayer: Save me, for thy
mercies' sake. 3. He pleads God's glory (v. 5): "For in death there is
no remembrance of thee. Lord, if thou deliver me and comfort me, I will
not only give thee thanks for my deliverance, and stir up others to
join with me in these thanksgivings, but I will spend the new life thou
shalt entrust me with in thy service and to thy glory, and all the
remainder of my days I will preserve a grateful remembrance of thy
favours to me, and be quickened thereby in all instances of service to
thee; but, if I die, I shall be cut short of that opportunity of
honouring thee and doing good to others, for in the grave who will give
the thanks?" Not but that separate souls live and act, and the souls of
the faithful joyfully remember God and give thanks to him. But, (1.) In
the second death (which perhaps David, being now troubled in soul under
the wrath of God, had some dreadful apprehensions of) there is no
pleasing remembrance of God; devils and damned spirits blaspheme him
and do not praise him. "Lord, let me not lie always under this wrath,
for that is sheol, it is hell itself, and lays me under an everlasting
disability to praise thee." Those that sincerely seek God's glory, and
desire and delight to praise him, may pray in faith, "Lord, send me not
to that dreadful place, where there is no devout remembrance of thee,
nor are any thanks given to thee." (2.) Even the death of the body puts
an end to our opportunity and capacity of glorifying God in this world,
and serving the interests of his kingdom among men by opposing the
powers of darkness and bringing many on this earth to know God and
devote themselves to him. Some have maintained that the joys of the
saints in heaven are more desirable, infinitely more so, than the
comforts of saints on earth; yet the services of saints on earth,
especially such eminent ones as David was, are more laudable, and
redound more to the glory of the divine grace, than the services of the
saints in heaven, who are not employed in maintaining the war against
sin and Satan, nor in edifying the body of Christ. Courtiers in the
royal presence are most happy, but soldiers in the field are more
useful; and therefore we may, with good reason, pray that if it be the
will of God, and he has any further work for us or our friends to do in
this world, he will yet spare us, or them, to serve him. To depart and
be with Christ is most happy for the saints themselves; but for them to
abide in the flesh is more profitable for the church. This David had an
eye to when he pleaded this, In the grave who shall give thee thanks?
Ps. xxx. 9; lxxxviii. 10; cxv. 17; Isa. xxxviii. 18. And this Christ
had an eye to when he said, I pray not that thou shouldst take them out
of the world.
We should sing these verses with a deep sense of the terrors of God's
wrath, which we should therefore dread and deprecate above any thing;
and with thankfulness if this be not our condition, and compassion to
those who are thus afflicted: if we be thus troubled, let it comfort us
that our case is not without precedent, nor, if we humble ourselves and
pray, as David did, shall it be long without redress.
Confidence in God.
8 Depart from me, all ye workers of iniquity; for the Lord hath heard
the voice of my weeping. 9 The Lord hath heard my supplication; the
Lord will receive my prayer. 10 Let all mine enemies be ashamed and
sore vexed: let them return and be ashamed suddenly.
What a sudden change is here for the better! He that was groaning, and
weeping, and giving up all for gone (v. 6, 7), here looks and speaks
very pleasantly. Having made his requests known to God, and lodged his
case with him, he is very confident the issue will be good and his
sorrow is turned into joy.
I. He distinguishes himself from the wicked and ungodly, and fortifies
himself against their insults (v. 8): Depart from me, all you workers
of iniquity. When he was in the depth of his distress, 1. He was afraid
that God's wrath against him would give him his portion with the
workers of iniquity; but now that this cloud of melancholy had blown
over he was assured that his soul would not be gathered with sinners,
for they are not his people. He began to suspect himself to be one of
them because of the heavy pressures of God's wrath upon him; but now
that all his fears were silenced he bade them depart, knowing that his
lot was among the chosen. 2. The workers of iniquity had teased him,
and taunted him, and asked him, "Where is thy God?" triumphing in his
despondency and despair; but now he had wherewith to answer those that
reproached him, for God, who was about to return in mercy to him, had
now comforted his spirit and would shortly complete his deliverance. 3.
Perhaps they had tempted him to do as they did, to quit his religion
and betake himself for ease to the pleasures of sin. But now, "depart
from me; I will never lend an ear to your counsel; you would have had
me to curse God and die, but I will bless him and live." This good use
we should make of God's mercies to us, we should thereby have our
resolution strengthened never to have any thing more to do with sin and
sinners. David was a king, and he takes this occasion to renew his
purpose of using his power for the suppression of sin and the
reformation of manners, Ps. lxxv. 4; ci. 3. When God has done great
things for us, this should put us upon studying what we shall do for
him. Our Lord Jesus seems to borrow these words from the mouth of his
father David, when, having all judgment committed to him, he shall say,
Depart from me, all you workers of iniquity (Luke xiii. 27), and so
teaches us to say so now, Ps. cxix. 115.
II. He assures himself that God was, and would be, propitious to him,
notwithstanding the present intimations of wrath which he was under. 1.
He is confident of a gracious answer to this prayer which he is now
making. While he is yet speaking, he is aware that God hears (as Isa.
lxv. 24, Dan. ix. 20), and therefore speaks of it as a thing done, and
repeats it with an air of triumph, "The Lord hath heard" (v. 8), and
again (v. 9), "The Lord hath heard." By the workings of God's grace
upon his heart he knew his prayer was graciously accepted, and
therefore did not doubt but it would in due time be effectually
answered. His tears had a voice, a loud voice, in the ears of the God
of mercy: The Lord has heard the voice of my weeping. Silent tears are
not speechless ones. His prayers were cries to God: "The Lord has heard
the voice of my supplication, has put his Fiat--Let it be done, to my
petitions, and so it will appear shortly." 2. Thence he infers the like
favourable audience of all his other prayers: "He has heard the voice
of my supplication, and therefore he will receive my prayer; for he
gives, and does not upbraid with former grants."
III. He either prays for the conversion or predicts the destruction of
his enemies and persecutors, v. 10. 1. It may very well be taken as a
prayer for their conversion: "Let them all be ashamed of the opposition
they have given me and the censures they have passed upon me. Let them
be (as all true penitents are) vexed at themselves for their own folly;
let them return to a better temper and disposition of mind, and let
them be ashamed of what they have done against me and take shame to
themselves." 2. If they be not converted, it is a prediction of their
confusion and ruin. They shall be ashamed and sorely vexed (so it maybe
read), and that justly. They rejoiced that David was vexed (v. 2, 3),
and therefore, as usually happens, the evil returns upon themselves;
they also shall be sorely vexed. Those that will not give glory to God
shall have their faces filled with everlasting shame.
In singing this, and praying over it, we must give glory to God, as a
God ready to hear prayer, must own his goodness to us in hearing our
prayers, and must encourage ourselves to wait upon him and to trust in
him in the greatest straits and difficulties.
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P S A L M S
PSALM VII.
It appears by the title that this psalm was penned with a particular
reference to the malicious imputations that David was unjustly laid
under by some of his enemies. Being thus wronged, I. He applies to God
for favour, ver. 1, 2. II. He appeals to God concerning his innocency
as to those things whereof he was accused, ver. 3-5. III. He prays to
God to plead his cause and judge for him against his persecutors, ver.
6-9. IV. He expresses his confidence in God that he would do so, and
would return the mischief upon the head of those that designed it
against him, ver. 10-16. V. He promises to give God the glory of his
deliverance, ver. 17. In this David was a type of Christ, who was
himself, and still is in his members, thus injured, but will certainly
be righted at last.
David Prays Against His Enemies; Prayer for Sinners and Saints.
Shiggaion of David, which he sang unto the Lord, concerning the words
of Cush the Benjamite.
1 O Lord my God, in thee do I put my trust: save me from all them that
persecute me, and deliver me: 2 Lest he tear my soul like a lion,
rending it in pieces, while there is none to deliver. 3 O Lord my
God, if I have done this; if there be iniquity in my hands; 4 If I
have rewarded evil unto him that was at peace with me; (yea, I have
delivered him that without cause is mine enemy:) 5 Let the enemy
persecute my soul, and take it; yea, let him tread down my life upon
the earth, and lay mine honour in the dust. Selah. 6 Arise, O Lord,
in thine anger, lift up thyself because of the rage of mine enemies:
and awake for me to the judgment that thou hast commanded. 7 So shall
the congregation of the people compass thee about: for their sakes
therefore return thou on high. 8 The Lord shall judge the people:
judge me, O Lord, according to my righteousness, and according to mine
integrity that is in me. 9 Oh let the wickedness of the wicked come
to an end; but establish the just: for the righteous God trieth the
hearts and reins.
Shiggaion is a song or psalm (the word is used so only here and Hab.
iii. 1)--a wandering song (so some), the matter and composition of the
several parts being different, but artificially put together--a
charming song (so others), very delightful. David not only penned it,
but sang it himself in a devout religious manner unto the Lord,
concerning the words or affairs of Cush the Benjamite, that is, of Saul
himself, whose barbarous usage of David bespoke him rather a Cushite,
or Ethiopian, than a true-born Israelite. Or, more likely, it was some
kinsman of Saul named Cush, who was an inveterate enemy to David,
misrepresented him to Saul as a traitor, and (which was very needless)
exasperated Saul against him, one of those children of men, children of
Belial indeed, whom David complains of (1 Sam. xxvi. 19), that made
mischief between him and Saul. David, thus basely abused, has recourse
to the Lord. The injuries men do us should drive us to God, for to him
we may commit our cause. Nay, he sings to the Lord; his spirit was not
ruffled by it, nor cast down, but so composed and cheerful that he was
still in tune for sacred songs and it did not occasion one jarring
string in his harp. Thus let the injuries we receive from men, instead
of provoking our passions, kindle and excite our devotions. In these
verses,
I. He puts himself under God's protection and flies to him for succour
and shelter (v. 1): "Lord, save me, and deliver me from the power and
malice of all those that persecute me, that they may not have their
will against me." He pleads, 1. His relation to God. "Thou art my God,
and therefore whither else should I go but to thee? Thou art my God,
and therefore my shield (Gen. xv. 1), my God, and therefore I am one of
thy servants, who may expect to be protected." 2. His confidence in
God: "Lord, save me, for I depend upon thee: In thee do I put my trust,
and not in any arm of flesh." Men of honour will not fail those that
repose a trust in them, especially if they themselves have encouraged
them to do so, which is our case. 3. The rage and malice of his
enemies, and the imminent danger he was in of being swallowed up by
them: "Lord, save me, or I am gone; he will tear my soul like a lion
tearing his prey," with so much pride, and pleasure, and power, so
easily, so cruelly. St. Paul compares Nero to a lion (2 Tim. iv. 17),
as David here compares Saul. 4. The failure of all other helpers:
"Lord, be thou pleased to deliver me, for otherwise there is none to
deliver," v. 2. It is the glory of God to help the helpless.
II. He makes a solemn protestation of his innocency as to those things
whereof he was accused, and by a dreadful imprecation appeals to God,
the searcher of hearts, concerning it, v. 3-5. Observe, in general, 1.
When we are falsely accused by men it is a great comfort if our own
consciences acquit us--
--------------- Hic murus aheneus esto,
Nil conscire sibi.----------------------
Be this thy brazen bulwark of defence,
Still to preserve thy conscious innocence.--
and not only they cannot prove their calumnies (Acts xxiv. 13), but our
hearts can disprove them, to our own satisfaction. 2. God is the patron
of wronged innocency. David had no court on earth to appeal to. His
prince, who should have righted him, was his sworn enemy. But he had
the court of heaven to fly to, and a righteous Judge there, whom he
could call his God. And here see, (1.) What the indictment is which he
pleads not guilty to. He was charged with a traitorous design against
Saul's crown and life, that he compassed and imagined to depose and
murder him, and, in order to that, levied war against him. This he
utterly denies. He never did this; there was no iniquity of this kind
in his hand (v. 3); he abhorred the thought of it. He never rewarded
evil to Saul when he was at peace with him, nor to any other, v. 4.
Nay, as some think it should be rendered, he never rendered evil for
evil, never did those mischief that had injured him. (2.) What evidence
he produces of his innocency. It is hard to prove a negative, and yet
this was a negative which David could produce very good proof of: I
have delivered him that without cause is my enemy, v. 4. By this it
appeared, beyond contradiction, that David had no design against Saul's
life--that, once and again, Providence so ordered it that Saul lay at
his mercy, and there were those about him that would soon have
dispatched him, but David generously and conscientiously prevented it,
when he cut off his skirt (1 Sam. xxiv. 4) and afterwards when he took
away his spear (1 Sam. xxvi. 12), to attest for him what he could have
done. Saul himself owned both these to be undeniable proofs of David's
integrity and good affection to him. If we render good for evil, and
deny ourselves the gratifications of our passion, our so doing may turn
to us for a testimony, more than we think of, another day. (3.) What
doom he would submit to if he were guilty (v. 5): Let the enemy
persecute my soul to the death, and my good name when I am gone: let
him lay my honour in the dust. This intimates, [1.] That, if he had
been indeed injurious to others, he had reason to expect that they
would repay him in the same coin. He that has his hand against every
man must reckon upon it that every man's hand will be against him. [2.]
That, in that case, he could not with any confidence go to God and beg
of him to deliver him or plead his cause. It is a presumptuous
dangerous thing for any that are guilty, and suffer justly, to appeal
to God, as if they were innocent and suffered wrongfully; such must
humble themselves and accept the punishment of their iniquity, and not
expect that the righteous God will patronise their unrighteousness.
[3.] That he was abundantly satisfied in himself concerning his
innocency. It is natural to us to wish well to ourselves; and therefore
a curse to ourselves, if we swear falsely, has been thought as awful a
form of swearing as any. With such an oath, or imprecation, David here
ratifies the protestation of his innocency, which yet will not justify
us in doing the like for every light and trivial cause; for the
occasion here was important.
III. Having this testimony of his conscience concerning his innocency,
he humbly prays to God to appear for him against his persecutors, and
backs every petition with a proper plea, as one that knew how to order
his cause before God.
1. He prays that God would manifest his wrath against his enemies, and
pleads their wrath against him: "Lord, they are unjustly angry at me,
be thou justly angry with them and let them know that thou art so, v.
6. In thy anger lift up thyself to the seat of judgment, and make thy
power and justice conspicuous, because of the rage, the furies, the
outrages (the word is plural) of my enemies." Those need not fear men's
wrath against them who have God's wrath for them. Who knows the power
of his anger?
2. He prays that God would plead his cause.
(1.) He prays, Awake for me to judgment (that is, let my cause have a
hearing), to the judgment which thou hast commanded; this speaks, [1.]
The divine power; as he blesses effectually, and is therefore said to
command the blessing, so he judges effectually, and is therefore said
to command the judgment, which is such as none can countermand; for it
certainly carries execution along with it. [2.] The divine purpose and
promise: "It is the judgment which thou hast determined to pass upon
all the enemies of thy people. Thou hast commanded the princes and
judges of the earth to give redress to the injured and vindicate the
oppressed; Lord, awaken thyself to that judgment." He that loves
righteousness, and requires it in others, will no doubt execute it
himself. Though he seem to connive at wrong, as one asleep, he will
awake in due time (Ps. lxxviii. 65) and will make it to appear that the
delays were no neglects.
(2.) He prays (v. 7), "Return thou on high, maintain thy own authority,
resume thy royal throne of which they have despised the sovereignty,
and the judgment-seat of which they have despised the sentence. Return
on high, that is, visibly and in the sight of all, that it may be
universally acknowledged that heaven itself owns and pleads David's
cause." Some make this to point at the resurrection and ascension of
Jesus Christ, who, when he returned to heaven (returned on high in his
exalted state), had all judgment committed to him. Or it may refer to
his second coming, when he shall return on high to this world, to
execute judgment upon all. This return his injured people wait for, and
pray for, and to it they appeal from the unjust censures of men.
(3.) He prays again (v. 8), "Judge me, judge for me, give sentence on
my side." To enforce this suit, [1.] He pleads that his cause was now
brought into the proper court: The Lord shall judge the people, v. 8.
He is the Judge of all the earth, and therefore no doubt he will do
right and all will be obliged to acquiesce in his judgment. [2.] He
insists upon his integrity as to all the matters in variance between
him and Saul, and desires only to be judged, in this matter, according
to his righteousness, and the sincerity of his heart in all the steps
he had taken towards his preferment. [3.] He foretels that it would be
much for the glory of God and the edification and comfort of his people
if God would appear for him: "So shall the congregation of the people
compass thee about; therefore do it for their sakes, that they may
attend thee with their raises and services in the courts of thy house."
First, They will do it of their own accord. God's appearing on David's
behalf, and fulfilling his promise to him, would be such an instance of
his righteousness, goodness, and faithfulness, as would greatly enlarge
the hearts of all his faithful worshippers and fill their mouths with
praise. David was the darling of his country, especially of all the
good people in it; and therefore, when they saw him in a fair way to
the throne, they would greatly rejoice and give thanks to God; crowds
of them would attend his footstool with their praises for such a
blessing to their land. Secondly, If David come into power, as God has
promised him, he will take care to bring people to church by his
influence upon them, and the ark shall not be neglected, as it was in
the days of Saul, 1 Chron. xiii. 3.
3. He prays, in general, for the conversion of sinners and the
establishment of saints (v. 9): "O let the wickedness, not only of my
wicked enemies, but of all the wicked, come to an end! but establish
the just." Here are two things which everyone of us must desire and may
hope for:--(1.) The destruction of sin, that it may be brought to an
end in ourselves and others. When corruption is mortified, when every
wicked way and thought are forsaken, and the stream which ran violently
towards the world and the flesh is driven back and runs towards God and
heaven, then the wickedness of the wicked comes to an end. When there
is a general reformation of manners, when atheists and profane are
convinced and converted, when a stop is put to the spreading of the
infection of sin, so that evil men proceed no further, their folly
being made manifest, when the wicked designs of the church's enemies
are baffled, and their power is broken, and the man of sin is
destroyed, then the wickedness of the wicked comes to an end. And this
is that which all that love God, and for his sake hate evil, desire and
pray for. (2.) The perpetuity of righteousness: But establish the just.
As we pray that the bad maybe made good, so we pray that the good may
be made better, that they may not be seduced by the wiles of the wicked
nor shocked by their malice, that they may be confirmed in their choice
of the ways of God and in their resolution to persevere therein, may be
firm to the interests of God and religion and zealous in their
endeavours to bring the wickedness of the wicked to an end. His plea to
enforce this petition is, For the righteous God trieth the hearts and
the reins; and therefore he knows the secret wickedness of the wicked
and knows how to bring it to an end, and the secret sincerity of the
just he is witness to and has secret ways of establishing.
As far as we have the testimony of an unbiased conscience for us that
in any instance we are wronged and injuriously reflected on, we may, in
singing these verses, lodge our appeal with the righteous God, and be
assured that he will own our righteous cause, and will one day, in the
last day at furthest, bring forth our integrity as the light.
The Persecutor's Doom.
10 My defence is of God, which saveth the upright in heart. 11 God
judgeth the righteous, and God is angry with the wicked every day. 12
If he turn not, he will whet his sword; he hath bent his bow, and made
it ready. 13 He hath also prepared for him the instruments of death;
he ordaineth his arrows against the persecutors. 14 Behold, he
travaileth with iniquity, and hath conceived mischief, and brought
forth falsehood. 15 He made a pit, and digged it, and is fallen into
the ditch which he made. 16 His mischief shall return upon his own
head, and his violent dealing shall come down upon his own pate. 17 I
will praise the Lord according to his righteousness: and will sing
praise to the name of the Lord most high.
David having lodged his appeal with God by prayer and a solemn
profession of his integrity, in the former part of the psalm, in this
latter part does, as it were, take out judgment upon the appeal, by
faith in the word of God, and the assurance it gives of the happiness
and safety of the righteous and the certain destruction of wicked
people that continue impenitent.
I. David is confident that he shall find God his powerful protector and
Saviour, and the patron of his oppressed innocency (v. 10): "My defence
is of God. Not only, God is my defender, and I shall find him so; but I
look for defence and safety in no other; my hope for shelter in a time
of danger is placed in God alone; if I have defence, it must be of
God." My shield is upon God (so some read it); there is that in God
which gives an assurance of protection to all that are his. His name is
a strong tower, Prov. xviii. 10. Two things David builds this
confidence upon:--1. The particular favour God has for all that are
sincere: He saves the upright in heart, saves them with an everlasting
salvation, and therefore will preserve them to his heavenly kingdom; he
saves them out of their present troubles, as far as is good for them;
their integrity and uprightness will preserve them. The upright in
heart are safe, and ought to think themselves so, under the divine
protection. 2. The general respect he has for justice and equity: God
judgeth the righteous; he owns every righteous cause, and will maintain
it in every righteous man, and will protect him. God is a righteous
Judge (so some read it), who not only doeth righteousness himself, but
will take care that righteousness be done by the children of men and
will avenge and punish all unrighteousness.
II. He is no less confident of the destruction of all his persecutors,
even as many of them as would not repent, to give glory to God. He
reads their doom here, for their good, if possible, that they might
cease from their enmity, or, however, for his own comfort, that he
might not be afraid of them nor aggrieved at their prosperity and
success for a time. He goes into the sanctuary of God, and there
understands,
1. That they are children of wrath. They are not to be envied, for God
is angry with them, is angry with the wicked every day. They are every
day doing that which is provoking to him, and he resents it, and
treasures it up against the day of wrath. As his mercies are new every
morning towards his people, so his anger is new every morning against
the wicked, upon the fresh occasions given for it by their renewed
transgressions. God is angry with the wicked even in the merriest and
most prosperous of their days, even in the days of their devotion; for,
if they be suffered to prosper, it is in wrath; if they pray, their
very prayers are an abomination. The wrath of God abides upon them
(John iii. 36) and continual additions are made to it.
2. That they are children of death, as all the children of wrath are,
sons of perdition, marked out for ruin. See their destruction.
(1.) God will destroy them. The destruction they are reserved for is
destruction from the Almighty, which ought to be a terror to every one
of us, for it comes from the wrath of God, v. 13, 14. It is here
intimated, [1.] That the destruction of sinners may be prevented by
their conversion, for it is threatened with that proviso: If he turn
not from his evil way, if he do not let fall his enmity against the
people of God, then let him expect it will be his ruin; but, if he
turn, it is implied that his sin shall be pardoned and all shall be
well. Thus even the threatenings of wrath are introduced with a
gracious implication of mercy, enough to justify God for ever in the
destruction of those that perish; they might have turned and lived, but
they chose rather to go on and die and their blood is therefore upon
their own heads. [2.] That, if it be not thus prevented by the
conversion of the sinner, it will be prepared for him by the justice of
God. In general (v. 13), He has prepared for him the instruments of
death, of all that death which is the wages of sin. If God will slay,
he will not want instruments of death for any creature; even the least
and weakest may be made so when he pleases. First, Here is variety of
instruments, all which breathe threatenings and slaughter. Here is a
sword, which wounds and kills at hand, a bow and arrows, which wound
and kill at a distance those who think to get out of the reach of God's
vindictive justice. If the sinner flees from the iron weapon, yet the
bow of steel shall strike him through, Job xx. 24. Secondly, These
instruments of death are all said to be made ready. God has them not to
seek, but always at hand. Judgments are prepared for scorners. Tophet
is prepared of old. Thirdly, While God is preparing his instruments of
death, he gives the sinners timely warning of their danger, and space
to repent and prevent it. He is slow to punish, and long-suffering to
us-ward, not willing that any should perish. Fourthly, The longer the
destruction is delayed, to give time for repentance, the sorer will it
be and the heavier will it fall and lie for ever if that time be not so
improved; while God is waiting the sword is in the whetting and the bow
in the drawing. Fifthly, The destruction of impenitent sinners, though
it come slowly, yet comes surely; for it is ordained, they are of old
ordained to it. Sixthly, Of all sinners persecutors are set up as the
fairest marks of divine wrath; against them, more than any other, God
has ordained his arrows. They set God at defiance, but cannot set
themselves out of the reach of his judgments.
(2.) They will destroy themselves, v. 14-16. The sinner is here
described as taking a great deal of pains to ruin himself, more pains
to damn his soul than, if directed aright, would save it. His conduct
is described, [1.] By the pains of a labouring woman that brings forth
a false conception, v. 14. The sinner's head with its politics
conceives mischief, contrives it with a great deal of art, lays the
plot deep, and keeps it close; the sinner's heart with its passions
travails with iniquity, and is in pain to be delivered of the malicious
projects it is hatching against the people of God. But what does it
come to when it comes to the birth? It is falsehood; it is a cheat upon
himself; it is a lie in his right hand. He cannot compass what he
intended, nor, if he gain his point, will he gain the satisfaction he
promised himself. He brings forth wind (Isa. xxvi. 18), stubble (Isa.
xxxiii. 11), death (James i. 15), that is, falsehood. [2.] By the pains
of a labouring man that works hard to dig a pit, and then falls into it
and perishes in it. First, This is true, in a sense of all sinners.
They prepare destruction for themselves by preparing themselves for
destruction, loading themselves with guilt and submitting themselves to
their corruptions. Secondly, It is often remarkably true of those who
contrive mischief against the people of God or against their
neighbours; by the righteous hand of God it is made to return upon
their own heads. What they designed for the shame and destruction of
others proves to be their own confusion.
--------------------- Nec lex est jusitior ulla
Quam necis artifices arte perire sua---------
There is not a juster law than that the author
of a murderous contrivance shall perish by it.
Some apply it to Saul, who fell upon his sword.
In singing this psalm we must do as David here does (v. 17), praise the
Lord according to his righteousness, that is, give him the glory of
that gracious protection under which he takes his afflicted people and
of that just vengeance with which he will pursue those that afflict
them. Thus we must sing to the praise of the Lord most high, who, when
his enemies deal proudly, shows that he is above them.
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P S A L M S
PSALM VIII.
This psalm is a solemn meditation on, and admiration of, the glory and
greatness of God, of which we are all concerned to think highly and
honourably. It begins and ends with the same acknowledgment of the
transcendent excellency of God's name. It is proposed for proof (ver.
1) that God's name is excellent in all the earth, and then it is
repeated as proved (with a "quod erat demonstrandum"--which was to be
demonstrated) in the last verse. For the proof of God's glory the
psalmist gives instances of his goodness to man; for God's goodness is
his glory. God is to be glorified, I. For making known himself and his
great name to us, ver. 1. II. For making use of the weakest of the
children of men, by them to serve his own purposes, ver. 2. III. For
making even the heavenly bodies useful to man, ver. 3, 4. IV. For
making him to have dominion over the creatures in this lower world, and
thereby placing him but little lower then the angels, ver. 5-8. This
psalm is, in the New Testament, applied to Christ and the work of our
redemption which he wrought out; the honour given by the children of
men to him (ver. 2, compared with Matt. xxi. 16) and the honour put
upon the children of men by him, both in his humiliation, when he was
made a little lower then the angels, and in his exaltation, when he was
crowned with glory and honour. Compare ver. 5, 6, with Heb. ii. 6-8; 1
Cor. xv. 27. When we are observing the glory of God in the kingdom of
nature and providence we should be led by that, and through that, to
the contemplation of his glory in the kingdom of grace.
Glory of God in His Works.
To the chief musician upon Gittith. A psalm of David.
1 O Lord our Lord, how excellent is thy name in all the earth! who hast
set thy glory above the heavens. 2 Out of the mouth of babes and
sucklings hast thou ordained strength because of thine enemies, that
thou mightest still the enemy and the avenger.
The psalmist here sets himself to give to God the glory due to his
name. Dr. Hammond grounds a conjecture upon the title of this psalm
concerning the occasion of penning it. It is said to be upon Gittith,
which is generally taken for the tune, or musical instrument, with
which this psalm was to be sung; but he renders it upon the Gittite,
that is, Goliath the Gittite, whom he vanquished and slew (1 Sam.
xvii.); that enemy was stilled by him who was, in comparison, but a
babe and a suckling. The conjecture would be probable enough but that
we find two other psalms with the same title, Ps. lxxxi. and lxxxiv..
Two things David here admires:--
I. How plainly God displays his glory himself, v. 1. He addresses
himself to God with all humility and reverence, as the Lord and his
people's Lord: O Lord our Lord! If we believe that God is the Lord, we
must avouch and acknowledge him to be ours. He is ours, for he made us,
protects us, and takes special care of us. He must be ours, for we are
bound to obey him and submit to him; we must own the relation, not only
when we come to pray to God, as a plea with him to show us mercy, but
when we come to praise him, as an argument with ourselves to give him
glory: and we shall never think we can do that with affection enough if
we consider, 1. How brightly God's glory shines even in this lower
world: How excellent is his name in all the earth! The works of
creation and Providence evince and proclaim to all the world that there
is an infinite Being, the fountain of all being, power, and perfection,
the sovereign ruler, powerful protector, and bountiful benefactor of
all the creatures. How great, how illustrious, how magnificent, is his
name in all the earth! The light of it shines in men's faces every
where (Rom. i. 20); if they shut their eyes against it, that is their
fault. There is no speech or language but the voice of God's name
either is heard in it or may be. But this looks further, to the gospel
of Christ, by which the name of God, as it is notified by divine
revelation, which before was great in Israel only, came to be so in all
the earth, the utmost ends of which have thus been made to see God's
great salvation, Mark xvi. 15, 16. 2. How much more brightly it shines
in the upper world: Thou hast set thy glory above the heavens. (1.) God
is infinitely more glorious and excellent than the noblest of creatures
and those that shine most brightly. (2.) Whereas we, on this earth,
only hear God's excellent name, and praise that, the angels and blessed
spirits above see his glory, and praise that, and yet he is exalted far
above even their blessing and praise. (3.) In the exaltation of the
Lord Jesus to the right hand of God, who is the brightness of his
Father's glory and the express image of his person, God set his glory
above the heavens, far above all principalities and powers.
II. How powerfully he proclaims it by the weakest of his creatures (v.
2): Out of the mouth of babes and sucklings hast thou ordained
strength, or perfected praise, the praise of thy strength, Matt. xxi.
16. This intimates the glory of God, 1. In the kingdom of nature. The
care God takes of little children (when they first come into the world
the most helpless of all animals), the special protection they are
under, and the provision nature has made for them, ought to be
acknowledged by every one of us, to the glory of God, as a great
instance of his power and goodness, and the more sensibly because we
have all had the benefit of it, for to this we owe it that we died not
from the womb, that the knees then prevented us, and the breasts, that
we should suck. "This is such an instance of thy goodness, as may for
ever put to silence the enemies of thy glory, who say, There is no
God." 2. In the kingdom of Providence. In the government of this lower
world he makes use of the children of men, some that know him and
others that do not (Isa. xlv. 4), and these such as have been babes and
sucklings; nay, sometimes he is pleased to serve his own purposes by
the ministry of such as are still, in wisdom and strength, little
better than babes and sucklings. 3. In the kingdom of grace, the
kingdom of the Messiah. It is here foretold that by the apostles, who
were looked upon but as babes, unlearned and ignorant men (Acts iv.
13), mean and despicable, and by the foolishness of their preaching,
the devil's kingdom should be thrown down as Jericho's walls were by
the sound of rams' horns. The gospel is called the arm of the Lord and
the rod of his strength; this was ordained to work wonders, not out of
the mouth of philosophers or orators, politicians or statesmen, but of
a company of poor fishermen, who lay under the greatest external
disadvantages; yea, we hear children crying, Hosanna to the Son of
David, when the chief priests and Pharisees owned him not, but despised
and rejected him; to that therefore our Saviour applied this (Matt.
xxi. 16) and by it stilled the enemy. Sometimes the grace of God
appears wonderfully in young children, and he teaches those knowledge,
and makes those to understand doctrine, who are but newly weaned from
the milk and drawn from the breasts, Isa. xxviii. 9. Sometimes the
power of God brings to pass great things in his church by very weak and
unlikely instruments, and confounds the noble, wise, and mighty, by the
base, and weak, and foolish things of the world, that no flesh may
glory in his presence, but the excellency of the power may the more
evidently appear to be of God, and not of man, 1 Cor. i. 27, 28. This
he does because of his enemies, because they are insolent and haughty,
that he may still them, may put them to silence, and put them to shame,
and so be justly avenged on the avengers; see Acts iv. 14; vi. 10. The
devil is the great enemy and avenger, and by the preaching of the
gospel he was in a great measure stilled, his oracles were silenced,
the advocates of his cause were confounded, and unclean spirits
themselves were not suffered to speak.
In singing this let us give God the glory of his great name, and of the
great things he has done by the power of his gospel, in the chariot of
which the exalted Redeemer rides forth conquering and to conquer, and
ought to be attended, not only with our praises, but with our best
wishes. Praise is perfected (that is, God is in the highest degree
glorified) when strength is ordained out of the mouth of babes and
sucklings.
Condescension of God.
3 When I consider thy heavens, the work of thy fingers, the moon and
the stars, which thou hast ordained; 4 What is man, that thou art
mindful of him? and the son of man, that thou visitest him? 5 For
thou hast made him a little lower than the angels, and hast crowned him
with glory and honour. 6 Thou madest him to have dominion over the
works of thy hands; thou hast put all things under his feet: 7 All
sheep and oxen, yea, and the beasts of the field; 8 The fowl of the
air, and the fish of the sea, and whatsoever passeth through the paths
of the seas. 9 O Lord our Lord, how excellent is thy name in all the
earth!
David here goes on to magnify the honour of God by recounting the
honours he has put upon man, especially the man Christ Jesus. The
condescensions of the divine grace call for our praises as much as the
elevations of the divine glory. How God has condescended in favour to
man the psalmist here observes with wonder and thankfulness, and
recommends it to our thoughts. See here,
I. What it is that leads him to admire the condescending favour of God
to man; it is his consideration of the lustre and influence of the
heavenly bodies, which are within the view of sense (v. 3): I consider
thy heavens, and there, particularly, the moon and the stars. But why
does he not take notice of the sun, which much excels them all?
Probably because it was in a night-walk, but moon-light, that he
entertained and instructed himself with this meditation, when the sun
was not within view, but only the moon and the stars, which, though
they are not altogether so serviceable to man as the sun is, yet are no
less demonstrations of the wisdom, power, and goodness of the Creator.
Observe, 1. It is our duty to consider the heavens. We see them, we
cannot but see them. By this, among other things, man is distinguished
from the beasts, that, while they are so framed as to look downwards to
the earth, man is made erect to look upwards towards heaven. Os homini
sublime dedit, coelumque tueri jussit--To man he gave an erect
countenance, and bade him gaze on the heavens, that thus he may be
directed to set his affections on things above; for what we see has not
its due influence upon us unless we consider it. 2. We must always
consider the heavens as God's heavens, not only as all the world is
his, even the earth and the fulness thereof, but in a more peculiar
manner. The heavens, even the heavens, are the Lord's (Ps. cxv. 16);
they are the place of the residence of his glory and we are taught to
call him Our Father in heaven. 3. They are therefore his, because they
are the work of his fingers. He made them; he made them easily. The
stretching out of the heavens needed not any outstretched arm; it was
done with a word; it was but the work of his fingers. He made them with
very great curiosity and fineness, like a nice piece of work which the
artist makes with his fingers. 4. Even the inferior lights, the moon
and stars, show the glory and power of the Father of lights, and
furnish us with matter for praise. 5. The heavenly bodies are not only
the creatures of the divine power, but subject to the divine
government. God not only made them, but ordained them, and the
ordinances of heaven can never be altered. But how does this come in
here to magnify God's favour to man? (1.) When we consider how the
glory of God shines in the upper world we may well wonder that he
should take cognizance of such a mean creature as man, that he who
resides in that bright and blessed part of the creation, and governs
it, should humble himself to behold the things done upon this earth;
see Ps. cxiii. 5, 6. (2.) When we consider of what great use the
heavens are to men on earth, and how the lights of heavens are divided
unto all nations (Deut. iv. 19, Gen. i. 15), we may well say, "Lord,
what is man that thou shouldst settle the ordinances of heaven with an
eye to him and to his benefit, and that his comfort and convenience
should be so consulted in the making of the lights of heaven and
directing their motions!"
II. How he expresses this admiration (v. 4): "Lord, what is man (enosh,
sinful, weak, miserable man, a creature so forgetful of thee and his
duty to thee) that thou art thus mindful of him, that thou takest
cognizance of him and of his actions and affairs, that in the making of
the world thou hadst a respect to him! What is the son of man, that
thou visitest him, that thou not only feedest him and clothest him,
protectest him and providest for him, in common with other creatures,
but visited him as one friend visits another, art pleased to converse
with him and concern thyself for him! What is man--(so mean a
creature), that he should be thus honoured--(so sinful a creature),
that he should be thus countenanced and favoured!" Now this refers,
1. To mankind in general. Though man is a worm, and the son of man is a
worm (Job xxv. 6), yet God puts a respect upon him, and shows him
abundance of kindness; man is, above all the creatures in this lower
world, the favourite and darling of Providence. For, (1.) He is of a
very honourable rank of beings. We may be sure he takes precedence of
all the inhabitants of this lower world, for he is made but a little
lower than the angels (v. 5), lower indeed, because by his body he is
allied to the earth and to the beasts that perish, and yet by his soul,
which is spiritual and immortal, he is so near akin to the holy angels
that he may be truly said to be but a little lower than they, and is,
in order, next to them. He is but for a little while lower than the
angels, while his great soul is cooped up in a house of clay, but the
children of the resurrection shall be isangeloi--angels' peers (Luke
xx. 36) and no longer lower than they. (2.) He is endued with noble
faculties and capacities: Thou hast crowned him with glory and honour.
He that gave him his being has distinguished him, and qualified him for
a dominion over the inferior creatures; for, having made him wiser than
the beasts of the earth and the fowls of heaven (Job xxxv. 11), he has
made him fit to rule them and it is fit that they should be ruled by
him. Man's reason is his crown of glory; let him not profane that crown
by disturbing the use of it nor forfeit that crown by acting contrary
to its dictates. (3.) He is invested with a sovereign dominion over the
inferior creatures, under God, and is constituted their lord. He that
made them, and knows them, and whose own they are, has made man to have
dominion over them, v. 6. His charter, by which he holds this royalty,
bears equal date with his creation (Gen. i. 28) and was renewed after
the flood, Gen. ix. 2. God has put all things under man's feet, that he
might serve himself, not only of the labour, but of the productions and
lives of the inferior creatures; they are all delivered into his hand,
nay, they are all put under his feet. He specifies some of the inferior
animals (v. 7, 8), not only sheep and oxen, which man takes care of and
provides for, but the beasts of the field, as well as those of the
flood, yea, and those creatures which are most at a distance from man,
as the fowl of the air, yea, and the fish of the sea, which live in
another element and pass unseen through the paths of the seas. Man has
arts to take these; though many of them are much stronger and many of
them much swifter than he, yet, one way or other, he is too hard for
them, Jam. iii. 7. Every kind of beasts, and birds, and things in the
sea, is tamed, and has been tamed. He has likewise liberty to use them
as he has occasion. Rise, Peter, kill and eat, Acts x. 13. Every time
we partake of fish or of fowl we realize this dominion which man has
over the works of God's hands; and this is a reason for our subjection
to God, our chief Lord, and to his dominion over us.
2. But this refers, in a particular manner, to Jesus Christ. Of him we
are taught to expound it, Heb. ii. 6-8, where the apostle, to prove the
sovereign dominion of Christ both in heaven and in earth, shows that he
is that man, that son of man, here spoken of, whom God has crowned with
glory and honour and made to have dominion over the works of his hands.
And it is certain that the greatest favour that ever was shown to the
human race, and the greatest honour that ever was put upon the human
nature, were exemplified in the incarnation and exaltation of the Lord
Jesus; these far exceed the favours and honours done us by creation and
providence, though they also are great and far more than we deserve. We
have reason humbly to value ourselves by it and thankfully to admire
the grace of God in it, (1.) That Jesus Christ assumed the nature of
man, and, in that nature, humbled himself. He became the Son of man, a
partaker of flesh and blood; being so, God visited him, which some
apply to his sufferings for us, for it is said (Heb. ii. 9), For the
suffering of death, a visitation in wrath, he was crowned with glory
and honour. God visited him; having laid upon him the iniquity of us
all, he reckoned with him for it, visited him with a rod and with
stripes, that we by them might be healed. He was, for a little while
(so the apostle interprets it), made lower than the angels, when he
took upon him the form of a servant and made himself of no reputation.
(2.) That, in that nature, he is exalted to be Lord of all. God the
Father exalted him, because he had humbled himself, crowned him with
glory and honour, the glory which he had with him before the worlds
were, set not only the head of the church, but head over all things to
the church, and gave all things into his hand, entrusted him with the
administration of the kingdom of providence in conjunction with and
subserviency to the kingdom of grace. All the creatures are put under
his feet; and, even in the days of his flesh, he gave some specimens of
his power over them, as when he commanded the winds and the seas, and
appointed a fish to pay his tribute. With good reason therefore does
the psalmist conclude as he began, Lord, how excellent is thy name in
all the earth, which has been honoured with the presence of the
Redeemer, and is still enlightened by his gospel and governed by his
wisdom and power!
In singing this and praying it over, though we must not forget to
acknowledge, with suitable affections, God's common favours to mankind,
particularly in the serviceableness of the inferior creatures to us,
yet we must especially set ourselves to give glory to our Lord Jesus,
by confessing that he is Lord, submitting to him as our Lord, and
waiting till we see all things put under him and all his enemies made
his footstool.
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P S A L M S
PSALM IX.
In this psalm, I. David praises God for pleading his cause, and giving
him victory over his enemies and the enemies of his country (ver. 1-6),
and calls upon others to join with him in his songs of praise, ver. 11,
12. II. He prays to God that he might have still further occasion to
praise him, for his own deliverances and the confusion of his enemies,
ver. 13, 14, 19, 20. III. He triumphs in the assurance he had of God's
judging the world (ver. 7, 8), protecting his oppressed people (ver. 9,
10, 18), and bringing his and their implacable enemies to ruin, ver.
15-17. This is very applicable to the kingdom of the Messiah, the
enemies of which have been in part destroyed already, and shall be yet
more and more till they all be made his footstool, which we are to
assure ourselves of, that God may have the glory and we may take the
comfort.
Devout Acknowledgments.
To the chief musician upon Muth-labben. A psalm of David.
1 I will praise thee, O Lord, with my whole heart; I will show forth
all thy marvellous works. 2 I will be glad and rejoice in thee: I
will sing praise to thy name, O thou most High. 3 When mine enemies
are turned back, they shall fall and perish at thy presence. 4 For
thou hast maintained my right and my cause; thou satest in the throne
judging right. 5 Thou hast rebuked the heathen, thou hast destroyed
the wicked, thou hast put out their name for ever and ever. 6 O thou
enemy, destructions are come to a perpetual end: and thou hast
destroyed cities; their memorial is perished with them. 7 But the
Lord shall endure for ever: he hath prepared his throne for judgment.
8 And he shall judge the world in righteousness, he shall minister
judgment to the people in uprightness. 9 The Lord also will be a
refuge for the oppressed, a refuge in times of trouble. 10 And they
that know thy name will put their trust in thee: for thou, Lord, hast
not forsaken them that seek thee.
The title of this psalm gives a very uncertain sound concerning the
occasion of penning it. It is upon Muth-labben, which some make to
refer to the death of Goliath, others of Nabal, others of Absalom; but
I incline to think it signifies only some tone, or some musical
instrument, to which this psalm was intended to be sung; and that the
enemies David is here triumphing in the defeat of are the Philistines,
and the other neighbouring nations that opposed his settlement in the
throne, whom he contested with and subdued in the beginning of his
reign, 2 Sam. v. 8. In these verses,
I. David excites and engages himself to praise God for his mercies and
the great things he had of late done for him and his government, v. 1,
2. Note, 1. God expects suitable returns of praise from those for whom
he has done marvellous works. 2. If we would praise God acceptably, we
must praise him in sincerity, with our hearts, and not only with our
lips, and be lively and fervent in the duty, with our whole heart. 3.
When we give thanks for some one particular mercy we should take
occasion thence to remember former mercies and so to show forth all his
marvellous works. 4. Holy joy is the life of thankful praise, as
thankful praise is the language of holy joy: I will be glad and rejoice
in thee. 5. Whatever occurs to make us glad, our joy must pass through
it, and terminate in God only: I will be glad and rejoice in thee, not
in the gift so much as in the giver. 6. Joy and praise are properly
expressed by singing psalms. 7. When God has shown himself to be above
the proud enemies of the church we must take occasion thence to give
glory to him as the Most High. 8. The triumphs of the Redeemer ought to
be the triumphs of the redeemed; see Rev. xii. 10; xix. 5; xv. 3, 4.
II. He acknowledges the almighty power of God as that which the
strongest and stoutest of his enemies were no way able to contest with
or stand before, v. 3. But, 1. They are forced to turn back. Their
policy and their courage fail them, so that they cannot, they dare not,
push forward in their enterprises, but retire with precipitation. 2.
When once they turn back, they fall and perish; even their retreat will
be their ruin, and they will save themselves no more by flying than by
fighting. If Haman begin to fall before Mordecai, he is a lost man, and
shall prevail no more; see Esther vi. 13. 3. The presence of the Lord,
and the glory of his power, are sufficient for the destruction of his
and his people's enemies. That is easily done which a man does with his
very presence; with that God confounds his enemies, such a presence has
he. This was fulfilled when our Lord Jesus, with one word, I am he,
made his enemies to fall back at his presence (John xviii. 6) and he
could, at the same time, have made them perish. 4. When the enemies of
God's church are put to confusion we must ascribe their discomfiture to
the power, not of instruments, but of his presence, and give him all
the glory.
III. He gives to God the glory of his righteousness, in his appearing
on his behalf (v. 4): "Thou hast maintained my right and my cause, that
is, my righteous cause; when that came on, thou satest in the throne,
judging right." Observe, 1. God sits in the throne of judgment. To him
it belongs to decide controversies, to determine appeals, to avenge the
injured, and to punish the injurious; for he has said, Vengeance is
mine. 2. We are sure that the judgment of God is according to truth and
that with him there is no unrighteousness. Far be it from God that he
should pervert justice. If there seem to us to be some irregularity in
the present decisions of Providence, yet these, instead of shaking our
belief of God's justice, may serve to strengthen our belief of the
judgment to come, which will set all to-rights. 3. Whoever disown and
desert a just and injured cause, we may be sure that the righteous God
will maintain it and plead it with jealousy, and will never suffer it
to be run down.
IV. He records, with joy, the triumphs of the God of heaven over all
the powers of hell and attends those triumphs with his praises, v. 5.
By three steps the power and justice of God had proceeded against the
heathen, and wicked people, who were enemies to the king God had lately
set up upon his holy hill of Zion. 1. He had checked them: "Thou hast
rebuked the heathen, hast given them real proofs of thy displeasure
against them." This he did before he destroyed them, that they might
take warning by the rebukes of Providence and so prevent their own
destruction. 2. He had cut them off: Thou hast destroyed the wicked.
The wicked are marked for destruction, and some are made monuments of
God's vindictive justice and destructive power in this world. 3. He had
buried them in oblivion and perpetual infamy, had put out their name
for ever, that they should never be remembered with any respect.
V. He exults over the enemy whom God thus appears against (v. 6): Thou
hast destroyed cities. Either, "Thou, O enemy! hast destroyed our
cities, at least in intention and imagination," or "Thou, O God! hast
destroyed their cities by the desolation brought upon their country."
It may be taken either way; for the psalmist will have the enemy to
know, 1. That their destruction is just and that God was but reckoning
with them for all the mischief which they had done and designed against
his people. The malicious and vexatious neighbours of Israel, as the
Philistines, Moabites, Ammonites, Edomites, and Syrians, had made
incursions upon them (when there was no king in Israel to fight their
battles), had destroyed their cities and done what they could to make
their memorial perish with them. But now the wheel was turned upon
them; their destructions of Israel had come to a perpetual end; they
shall now cease to spoil and must themselves be spoiled, Isa. xxxiii.
1. 2. That it is total and final, such a destruction as should make a
perpetual end of them, so that the very memorial of their cities should
perish with them, So devouring a thing is time, and much more such
desolations do the righteous judgments of God make upon sinners, that
great and populous cities have been reduced to such ruins that their
very memorial has perished, and those who have sought them could not
find where they stood; but we look for a city that has stronger
foundations.
VI. He comforts himself and others in God, and pleases himself with the
thoughts of him. 1. With the thoughts of his eternity. On this earth we
see nothing durable, even strong cities are buried in rubbish and
forgotten; but the Lord shall endure for ever, v. 7. There is no change
of his being; his felicity, power, and perfection, are out of the reach
of all the combined forces of hell and earth; they may put an end to
our liberties, our privileges, our lives, but our God is still the
same, and sits even upon the floods, unshaken, undisturbed, Ps. xxix.
10; xciii. 2. 2. With the thoughts of his sovereignty both in
government and judgment: He has prepared his throne, has fixed it by
his infinite wisdom, has fixed it by his immutable counsel. It is the
great support and comfort of good people, when the power of the
church's enemies is threatening and the posture of its affairs
melancholy and perplexed, that God now rules the world and will shortly
judge the world. 3. With the thoughts of his justice and righteousness
in all the administrations of his government. He does all every day, he
will do all at the last day, according to the eternal unalterable rules
of equity (v. 8): He shall judge the world, all persons and all
controversies, shall minister judgment to the people (shall determine
their lot both in this and in the future state) in righteousness and in
uprightness, so that there shall not be the least colour of exception
against it. 4. With the thoughts of that peculiar favour which God
bears to his own people and the special protection which he takes them
under. The Lord, who endures for ever, is their everlasting strength
and protection; he that judges the world will be sure to judge for
them, when at any time they are injured or distressed (v. 9): He will
be a refuge for the oppressed, a high place, a strong place, for the
oppressed, in times of trouble. It is the lot of God's people to be
oppressed in this world and to have troublous times appointed to them.
Perhaps God may not immediately appear for them as their deliverer and
avenger; but, in the midst of their distresses, they may by faith flee
to him as their refuge and may depend upon his power and promise for
their safety, so that no real hurt shall be done them. 5. With the
thoughts of that sweet satisfaction and repose of mind which those have
that make God their refuge (v. 10): "Those that know thy name will put
their trust in thee, as I have done" (for the grace of God is the same
in all the saints), "and then they will find, as I have found, that
thou dost not forsake those that seek thee;" for the favour of God is
the same towards all the saints. Note, (1.) The better God is known the
more he is trusted. Those who know him to be a God of infinite wisdom
will trust him further than they can see him (Job xxxv. 14); those who
know him to be a God of almighty power will trust him when
creature-confidences fail and they have nothing else to trust to (2
Chron. xx. 12); and those who know him to be a God of infinite grace
and goodness will trust him though he slay them, Job xiii. 15. Those
who know him to be a God of inviolable truth and faithfulness will
rejoice in his word of promise, and rest upon that, though the
performance be deferred and intermediate providences seem to contradict
it. Those who know him to be the Father of spirits, and an everlasting
Father, will trust him with their souls as their main care and trust in
him at all times, even to the end. (2.) The more God is trusted the
more he is sought unto. If we trust God we shall seek him by faithful
and fervent prayer, and by a constant care to approve ourselves to him
in the whole course of our conversations. (3.) God never did, nor ever
will, disown or desert any that duly seek to him and trust in him.
Though he afflict them, he will not leave them comfortless; though he
seem to forsake them for a while, yet he will gather them with
everlasting mercies.
A Call to Praise God; Certain Ruin of the Wicked.
11 Sing praises to the Lord, which dwelleth in Zion: declare among the
people his doings. 12 When he maketh inquisition for blood, he
remembereth them: he forgetteth not the cry of the humble. 13 Have
mercy upon me, O Lord; consider my trouble which I suffer of them that
hate me, thou that liftest me up from the gates of death: 14 That I
may show forth all thy praise in the gates of the daughter of Zion: I
will rejoice in thy salvation. 15 The heathen are sunk down in the
pit that they made: in the net which they hid is their own foot taken.
16 The Lord is known by the judgment which he executeth: the wicked
is snared in the work of his own hands. Higgaion. Selah. 17 The
wicked shall be turned into hell, and all the nations that forget God.
18 For the needy shall not alway be forgotten: the expectation of the
poor shall not perish for ever. 19 Arise, O Lord; let not man
prevail: let the heathen be judged in thy sight. 20 Put them in fear,
O Lord: that the nations may know themselves to be but men. Selah.
In these verses,
I. David, having praised God himself, calls upon and invites others to
praise him likewise, v. 11. Those who believe God is greatly to be
praised not only desire to do that work better themselves, but desire
that others also may join with them in it and would gladly be
instrumental to bring them to it: Sing praises to the Lord who dwelleth
in Zion. As the special residence of his glory is in heaven, so the
special residence of his grace is in his church, of which Zion was a
type. There he meets his people with his promises and graces, and there
he expects they should meet him with their praises and services. In all
our praises we should have an eye to God as dwelling in Zion, in a
special manner present in the assemblies of his people, as their
protector and patron. He resolved himself to show forth God's
marvellous works (v. 1), and here he calls upon others to declare among
the people his doings. He commands his own subjects to do it, for the
honour of God, of their country, and of their holy religion; he courts
his neighbours to do it, to sing praises, not, as hitherto, to their
false gods, but to Jehovah who dwelleth in Zion, to the God of Israel,
and to own among the heathen that the Lord has done great things for
his people Israel, Ps. cxxvi. 3, 4. Let them particularly take notice
of the justice of God in avenging the blood of his people Israel on the
Philistines and their other wicked neighbours, who had, in making war
upon them, used them barbarously and given them no quarter, v. 12. When
God comes to make inquisition for blood by his judgments on earth,
before he comes to do it by the judgment of the great day, he remembers
them, remembers every drop of the innocent blood which they have shed,
and will return it sevenfold upon the head of the blood-thirsty; he
will give them blood to drink, for they are worthy. This assurance he
might well build upon that word (Deut. xxxii. 43), He will avenge the
blood of his servants. Note, There is a day coming when God will make
inquisition for blood, when he will discover what has been shed
secretly, and avenge what has been shed unjustly; see Isa. xxvi. 21;
Jer. li. 35. In that day it will appear how precious the blood of God's
people is to him (Ps. lxxii. 14), when it must all be accounted for. It
will then appear that he has not forgotten the cry of the humble,
neither the cry of their blood nor the cry of their prayers, but that
both are sealed up among his treasures.
II. David, having praised God for former mercies and deliverances,
earnestly prays that God would still appear for him; for he sees not
all things put under him.
1. He prays, (1.) That God would be compassionate to him (v. 13): "Have
mercy upon me, who, having misery only, and no merit, to speak for me,
must depend upon mercy for relief." (2.) That he would be concerned for
him. He is not particular in his request, lest he should seem to
prescribe to God; but submits himself to the wisdom and will of God in
this modest request, "Lord, consider my trouble, and do for me as thou
thinkest fit."
2. He pleads, (1.) The malice of his enemies, the trouble which he
suffered from those that hated him, and hatred is a cruel passion. (2.)
The experience he had had of divine succours and the expectation he now
had of the continuance of them, as the necessity of his case required:
"O thou that liftest me up, that canst do it, that hast done it, that
wilt do it, whose prerogative it is to lift up thy people from the
gates of death!" We are never brought so low, so near to death, but God
can raise us up. If he has saved us from spiritual and eternal death,
we may thence take encouragement to hope that in all our distresses he
will be a very present help to us. (3.) His sincere purpose to praise
God when his victories should be completed (v. 14): "Lord, save me, not
that I may have the comfort and credit of the deliverance, but that
thou mayest have the glory, that I may show forth all thy praise, and
that publicly, in the gates of the daughter of Zion;" there God was
said to dwell (v. 11) and there David would attend him, with joy in
God's salvation, typical of the great salvation which was to be wrought
out by the Son of David.
III. David by faith foresees and foretels the certain ruin of all
wicked people, both in this world and in that to come.
1. In this world, v. 15, 16. God executes judgment upon them when the
measure of their iniquities is full, and does it, (1.) So as to put
shame upon them and make their fall inglorious; for they sink into the
pit which they themselves digged (Ps. vii. 15), they are taken in the
net which they themselves laid for the ensnaring of God's people, and
they are snared in the work of their own hands. In all the struggles
David had with the Philistines they were the aggressors, 2 Sam. v. 17,
22. And other nations were subdued by those ward in which they
embroiled themselves. The overruling providence of God frequently so
orders it that persecutors and oppressors are brought to ruin by those
very projects which they intended to be destructive to the people of
God. Drunkards kill themselves; prodigals beggar themselves; the
contentious bring mischief upon themselves. Thus men's sins may be read
in their punishment, and it becomes visible to all that the destruction
of sinners is not only meritoriously, but efficiently, of themselves,
which will fill them with the utmost confusion. (2.) So as to get
honour to himself: The Lord is known, that is, he makes himself known,
by these judgments which he executes. It is known that there is a God
who judges in the earth, that he is a righteous God, and one that hates
sin and will punish it. In these judgments the wrath of God is revealed
from heaven against all ungodliness and unrighteousness of men. The
psalmist therefore adds here a note extraordinary, commanding special
regard, Higgaion; it is a thing to be carefully observed and meditated
upon. What we see of present judgments, and what we believe of the
judgment to come, ought to be the subject of our frequent and serious
meditations.
2. In the other world (v. 17): The wicked shall be turned into hell, as
captives into the prison-house, even all the nations that forget God.
Note, (1.) Forgetfulness of God is the cause of all the wickedness of
the wicked. (2.) There are nations of those that forget God, multitudes
that live without God in the world, many great and many mighty nations,
that never regard him nor desire the knowledge of his ways. (3.) Hell
will, at last, be the portion of such, a state of everlasting misery
and torment--Sheol, a pit of destruction, in which they and all their
comforts will be for ever lost and buried. Though there be nations of
them, yet they shall be turned into hell, like sheep into the
slaughter-house (Ps. xlix. 14), and their being so numerous will not be
any security or ease to them, nor any loss to God or the least
impeachment of his goodness.
IV. David encourages the people of God to wait for his salvation,
though it should be long deferred, v. 18. The needy may think
themselves, and others may think them, forgotten for a while, and their
expectation of help from God may seem to have perished and to have been
for ever frustrated. But he that believes does not make haste; the
vision is for an appointed time, and at the end it shall speak. We may
build upon it as undoubtedly true that God's people, God's elect, shall
not always be forgotten, nor shall they be disappointed of their hopes
from the promise. God will not only remember them, at last, but will
make it to appear that he never did forget them; it is impossible he
should, though a woman may forget her sucking child.
V. He concludes with prayer that God would humble the pride, break the
power, and blast the projects, of all the wicked enemies of his church:
"Arise, O Lord! (v. 19), stir up thy self, exert thy power, take thy
seat, and deal with all these proud and daring enemies of thy name, and
cause, and people." 1. "Lord, restrain them, and set bounds to their
malice: Let not man prevail; consult thy own honour, and let not weak
and mortal men prevail against the kingdom and interest of the almighty
and immortal God. Shall mortal man be too hard for God, too strong for
his Maker?" 2. "Lord, reckon with them: Let the heathen be judges in
thy sight, that is, let them be plainly called to an account for all
the dishonour done to thee and the mischief done to thy people."
Impenitent sinners will be punished in God's sight; and, when their day
of grace is over, the bowels even of infinite mercy will not relent
towards them, Rev. xiv. 10. 3. "Lord, frighten them: Put them in fear,
O Lord! (v. 20), strike a terror upon them, make them afraid with thy
judgments." God knows how to make the strongest and stoutest of men to
tremble and to flee when none pursues, and thereby he makes them know
and own that they are but men; they are but weak men, unable to stand
before the holy God--sinful men, the guilt of whose consciences make
them subject to alarms. Note, It is a very desirable thing, much for
the glory of God and the peace and welfare of the universe, that men
should know and consider themselves to be but men, depending creatures,
mutable, mortal, and accountable.
In singing this psalm we must give to God the glory of his justice in
pleading his people's cause against his and their enemies, and
encourage ourselves to wait for the year of the redeemed and the year
of recompences for the controversy of Zion, even the final destruction
of all anti-christian powers and factions, to which many of the
ancients apply this psalm.
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P S A L M S
PSALM X.
The Septuagint translation joins this psalm with the ninth, and makes
them but one; but the Hebrew makes it a distinct psalm, and the scope
and style are certainly different. In this psalm, I. David complains of
the wickedness of the wicked, describes the dreadful pitch of impiety
at which they had arrived (to the great dishonour of God and the
prejudice of his church and people), and notices the delay of God's
appearing against them, ver. 1-11. II. He prays to God to appear
against them for the relief of his people and comforts himself with
hopes that he would do so in due time, ver. 12-18.
The Character of the Wicked; The Character of Persecutors.
1 Why standest thou afar off, O Lord? why hidest thou thyself in times
of trouble? 2 The wicked in his pride doth persecute the poor: let
them be taken in the devices that they have imagined. 3 For the
wicked boasteth of his heart's desire, and blesseth the covetous, whom
the Lord abhorreth. 4 The wicked, through the pride of his
countenance, will not seek after God: God is not in all his thoughts.
5 His ways are always grievous; thy judgments are far above out of his
sight: as for all his enemies, he puffeth at them. 6 He hath said in
his heart, I shall not be moved: for I shall never be in adversity. 7
His mouth is full of cursing and deceit and fraud: under his tongue is
mischief and vanity. 8 He sitteth in the lurking places of the
villages: in the secret places doth he murder the innocent: his eyes
are privily set against the poor. 9 He lieth in wait secretly as a
lion in his den: he lieth in wait to catch the poor: he doth catch the
poor, when he draweth him into his net. 10 He croucheth, and humbleth
himself, that the poor may fall by his strong ones. 11 He hath said
in his heart, God hath forgotten: he hideth his face; he will never see
it.
David, in these verses, discovers,
I. A very great affection to God and his favour; for, in the time of
trouble, that which he complains of most feelingly is God's withdrawing
his gracious presence (v. 1): "Why standest thou afar off, as one
unconcerned in the indignities done to thy name and the injuries done
to the people?" Note, God's withdrawings are very grievous to his
people at any time, but especially in times of trouble. Outward
deliverance is afar off and is hidden from us, and then we think God is
afar off and we therefore want inward comfort; but that is our own
fault; it is because we judge by outward appearance; we stand afar off
from God by our unbelief, and then we complain that God stands afar off
from us.
II. A very great indignation against sin, the sins that made the times
perilous, 2 Tim. iii. 1. he beholds the transgressors and is grieved,
is amazed, and brings to his heavenly Father their evil report, not in
a way of vain-glory, boasting before God that he was not as these
publicans (Luke xviii. 11), much less venting any personal resentments,
piques, or passions, of his own; but as one that laid to he art that
which is offensive to God and all good men, and earnestly desired a
reformation of manners. Passionate and satirical invectives against bad
men do more hurt than good; if we will speak of their badness, let it
be to God in prayer, for he alone can make them better. This long
representation of the wickedness of the wicked is here summed up in the
first words of it (v. 2), The wicked in his pride doth persecute the
poor, where two things are laid to their charge, pride and persecution,
the former the cause of the latter. Proud men will have all about them
to be of their mind, of their religion, to say as they say, to submit
to their dominion, and acquiesce in their dictates; and those that
either eclipse them or will not yield to them they malign and hate with
an inveterate hatred. Tyranny, both in state and church, owes its
origin to pride. The psalmist, having begun this description, presently
inserts a short prayer, a prayer in a parenthesis, which is an
advantage and no prejudice to the sense: Let them be taken, as proud
people often are, in the devices that they have imagined, v. 2. Let
their counsels be turned headlong, and let them fall headlong by them.
These two heads of the charge are here enlarged upon.
1. They are proud, very proud, and extremely conceited of themselves;
justly therefore did he wonder that God did not speedily appear against
them, for he hates pride, and resists the proud. (1.) The sinner
proudly glories in his power and success. He boasts of his heart's
desire, boasts that he can do what he pleases (as if God himself could
not control him) and that he has all he wished for and has carried his
point. Ephraim said, I have become rich, I have found me out substance,
Hos. xii. 8. "Now, Lord, is it for thy glory to suffer a sinful man
thus to pretend to the sovereignty and felicity of a God?" (2.) He
proudly contradicts the judgment of God, which, we are sure, is
according to truth; for he blesses the covetous, whom the Lord abhors.
See how God and men differ in their sentiments of persons: God abhors
covetous worldlings, who make money their God and idolize it; he looks
upon them as his enemies, and will have no communion with them. The
friendship of the world is enmity to God. But proud persecutors bless
them, and approve their sayings, Ps. xlix. 13. They applaud those as
wise whom God pronounces foolish (Luke xii. 20); they justify those as
innocent whom God condemns as deeply guilty before him; and they admire
those as happy, in having their portion in this life, whom God
declares, upon that account, truly miserable. Thou, in thy lifetime,
receivedst thy good things. (3.) He proudly casts off the thoughts of
God, and all dependence upon him and devotion to him (v. 4): The
wicked, through the pride of his countenance, that pride of his heart
which appears in his very countenance (Prov. vi. 17), will not seek
after God, nor entertain the thoughts of him. God is not in all his
thoughts, not in any of them. All his thoughts are that there is not
God. See here, [1.] The nature of impiety and irreligion; it is not
seeking after God and not having him in our thoughts. There is no
enquiry made after him (Job xxxv. 10, Jer. ii. 6), no desire towards
him, no communion with him, but a secret wish to have no dependence
upon him and not to be beholden to him. Wicked people will not seek
after God (that is, will not call upon him); they live without prayer,
and that is living without God. They have many thoughts, many projects
and devices, but no eye to God in any of them, no submission to his
will nor aim at his glory. [2.] The cause of this impiety and
irreligion; and that is pride. Men will not seek after God because they
think they have no need of him, their own hands are sufficient for
them; they think it a thing below them to be religious, because
religious people are few, and mean, and despised, and the restraints of
religion will be a disparagement to them. (4.) He proudly makes light
of God's commandments and judgments (v. 5): His wings are always
grievous; he is very daring and resolute in his sinful courses; he will
have his way, though ever so tiresome to himself and vexatious to
others; he travails with pain in his wicked courses, and yet his pride
makes him wilful and obstinate in them. God's judgments (what he
commands and what he threatens for the breach of his commands) are far
above out of his sight; he is not sensible of his duty by the law of
God nor of his danger by the wrath and curse of God. Tell him of God's
authority over him, he turns it off with this, that he never saw God
and therefore does not know that there is a God, he is in the height of
heaven, and quæ supra nos nihil ad nos--we have nothing to do with
things above us. Tell him of God's judgments which will be executed
upon those that go on still in their trespasses, and he will not be
convinced that there is any reality in them; they are far above out of
his sight, and therefore he thinks they are mere bugbears. (5.) He
proudly despises all his enemies, and looks upon them with the utmost
disdain; he puffs at those whom God is preparing to be a scourge and
ruin to him, as if he could baffle them all, and was able to make his
part good with them. But, as it is impolitic to despise an enemy, so it
is impious to despise any instrument of God's wrath. (6.) He proudly
sets trouble at defiance and is confident of the continuance of his own
prosperity (v. 6): He hath said in his heart, and pleased himself with
the thought, I shall not be moved, my goods are laid up for many years,
and I shall never be in adversity; like Babylon, that said, I shall be
a lady for ever, Isa. xlvii. 7; Rev. xviii. 7. Those are nearest ruin
who thus set it furthest from them.
2. They are persecutors, cruel persecutors. For the gratifying of their
pride and covetousness, and in opposition to God and religion, they are
very oppressive to all within their reach. Observe, concerning these
persecutors, (1.) That they are very bitter and malicious (v. 7): His
mouth is full of cursing. Those he cannot do a real mischief to, yet he
will spit his venom at, and breathe out the slaughter which he cannot
execute. Thus have God's faithful worshippers been anathematized and
cursed, with bell, book, and candle. Where there is a heart full of
malice there is commonly a mouth full of curses. (2.) They are very
false and treacherous. There is mischief designed, but it is hidden
under the tongue, not to be discerned, for his mouth is full of deceit
and vanity. He has learned of the devil to deceive, and so to destroy;
with this his hatred is covered, Prov. xxvi. 26. He cares not what lies
he tells, not what oaths he breaks, nor what arts of dissimulation he
uses, to compass his ends. (3.) That they are very cunning and crafty
in carrying on their designs. They have ways and means to concert what
they intend, that they may the more effectually accomplish it. Like
Esau, that cunning hunter, he sits in the lurking places, in the secret
places, and his eyes are privily set to do mischief (v. 8), not because
he is ashamed of what he does (if he blushed, there were some hopes he
would repent), not because he is afraid of the wrath of God, for he
imagines God will never call him to an account (v. 11), but because he
is afraid lest the discovery of his designs should be the breaking of
them. Perhaps it refers particularly to robbers and highwaymen, who lie
in wait for honest travellers, to make a prey of them and what they
have. (4.) That they are very cruel and barbarous. Their malice is
against the innocent, who never provoked them--against the poor, who
cannot resist them and over whom it will be no glory to triumph. Those
are perfectly lost to all honesty and honour against whose mischievous
designs neither innocence nor poverty will be any man's security. Those
that have power ought to protect the innocent and provide for the poor;
yet these will be the destroyers of those whose guardians they ought to
be. And what do they aim at? It is to catch the poor, and draw them
into their net, that is, get them into their power, not to strip them
only, but to murder them. They hunt for the precious life. It is God's
poor people that they are persecuting, against whom they bear a mortal
hatred for his sake whose they are and whose image they bear, and
therefore they lie in wait to murder them: He lies in wait as a lion
that thirsts after blood, and feeds with pleasure upon the prey. The
devil, whose agent he is, is compared to a roaring lion that seeks not
what, but whom, he may devour. (5.) That they are base and hypocritical
(v. 10): He crouches and humbles himself, as beasts of prey do, that
they may get their prey within their reach. This intimates that the
sordid spirits of persecutors and oppressors will stoop to any thing,
though ever so mean, for the compassing of their wicked designs;
witness the scandalous practices of Saul when he hunted David. It
intimates, likewise, that they cover their malicious designs with the
pretence of meekness and humility, and kindness to those they design
the greatest mischief to; they seem to humble themselves to take
cognizance of the poor, and concern themselves in their concernments,
when it is in order to make them fall, to make a prey of them. (6.)
That they are very impious and atheistical, v. 11. They could not thus
break through all the laws of justice and goodness towards man if they
had not first shaken off all sense of religion, and risen up in
rebellion against the light of its most sacred and self-evident
principles: He hath said in his heart, God has forgotten. When his own
conscience rebuked him with the consequences of it, and asked how he
would answer it to the righteous Judge of heaven and earth, he turned
it off with this, God has forsaken the earth, Ezek. viii. 12; ix. 9.
This is a blasphemous reproach, [1.] Upon God's omniscience and
providence, as if he could not, or did not, see what men do in this
lower world. [2.] Upon his holiness and the rectitude of his nature, as
if, though he did see, yet he did not dislike, but was willing to
connive at, the most unnatural and inhuman villanies. [3.] Upon his
justice and the equity of his government, as if, though he did see and
dislike the wickedness of the wicked, yet he would never reckon with
them, nor punish them for it, either because he could not or durst not,
or because he was not inclined to do so. Let those that suffer by proud
oppressors hope that God will, in due time, appear for them; for those
that are abusive to them are abusive to God Almighty too.
In singing this psalm and praying it over, we should have our hearts
much affected with a holy indignation at the wickedness of the
oppressors, a tender compassion of the miseries of the oppressed, and a
pious zeal for the glory and honour of God, with a firm belief that he
will, in due time, give redress to the injured and reckon with the
injurious.
Prayer against Persecutors.
12 Arise, O Lord; O God, lift up thine hand: forget not the humble.
13 Wherefore doth the wicked contemn God? he hath said in his heart,
Thou wilt not require it. 14 Thou hast seen it; for thou beholdest
mischief and spite, to requite it with thy hand: the poor committeth
himself unto thee; thou art the helper of the fatherless. 15 Break
thou the arm of the wicked and the evil man: seek out his wickedness
till thou find none. 16 The Lord is King for ever and ever: the
heathen are perished out of his land. 17 Lord, thou hast heard the
desire of the humble: thou wilt prepare their heart, thou wilt cause
thine ear to hear: 18 To judge the fatherless and the oppressed, that
the man of the earth may no more oppress.
David here, upon the foregoing representation of the inhumanity and
impiety of the oppressors, grounds an address to God, wherein observe,
I. What he prays for. 1. That God would himself appear (v. 12): "Arise,
O Lord! O God! lift up thy hand, manifest thy presence and providence
in the affairs of this lower world. Arise, O Lord! to the confusion of
those who say that thou hidest thy face. Manifest thy power, exert it
for the maintaining of thy own cause, lift up thy hand to give a fatal
blow to these oppressors; let thy everlasting arm be made bare." 2.
That he would appear for his people: "Forget not the humble, the
afflicted, that are poor, that are made poorer, and are poor in spirit.
Their oppressors, in their presumption, say that thou hast forgotten
them; and they, in their despair, are ready to say the same. Lord, make
it to appear that they are both mistaken." 3. That he would appear
against their persecutors, v. 15. (1.) That he would disable them from
doing any mischief: Break thou the arm of the wicked, take away his
power, that the hypocrite reign not, lest the people be ensnared, Job
xxxiv. 30. We read of oppressors whose dominion was taken away, but
their lives were prolonged (Dan. vii. 12), that they might have time to
repent. (2.) That he would deal with them for the mischief they had
done: "Seek out his wickedness; let that be all brought to light which
he thought should for ever lie undiscovered; let that be all brought to
account which he thought should for ever go unpunished; bring it out
till thou find none, that is, till none of his evil deeds remain
unreckoned for, none of his evil designs undefeated, and none of his
partisans undestroyed."
II. What he pleads for the encouraging of his own faith in these
petitions.
1. He pleads the great affronts which these proud oppressors put upon
God himself: "Lord, it is thy own cause that we beg thou wouldst appear
in; the enemies have made it so, and therefore it is not for thy glory
to let them go unpunished" (v. 13): Wherefore do the wicked contemn
God? He does so; for he says, "Thou wilt not require it; thou wilt
never call us to an account for what we do," than which they could not
put a greater indignity upon the righteous God. The psalmist here
speaks with astonishment, (1.) At the wickedness of the wicked: "Why do
they speak so impiously, why so absurdly?" It is a great trouble to
good men to think what contempt is cast upon the holy God by the sin of
sinners, upon his precepts, his promises, his threatenings, his
favours, his judgments; all are despised and made light of. Wherefore
do the wicked thus contemn God? It is because they do not know him.
(2.) At the patience and forbearance of God towards them: "Why are they
suffered thus to contemn God? Why does he not immediately vindicate
himself and take vengeance on them?" It is because the day of reckoning
is yet to come, when the measure of their iniquity is full.
2. He pleads the notice God took of the impiety and iniquity of these
oppressors (v. 14): "Do the persecutors encourage themselves with a
groundless fancy that thou wilt never see it? Let the persecuted
encourage themselves with a well-grounded faith, not only that thou
hast seen it, but that thou doest behold it, even all the mischief that
is done by the hands, and all the spite and malice that lurk in the
hearts, of these oppressors; it is all known to thee, and observed by
thee; nay, not only thou hast seen it and dost behold it, but thou wilt
requite it, wilt recompense it into their bosoms, by thy just and
avenging hand."
3. He pleads the dependence which the oppressed had upon him: "The poor
commits himself unto thee, each of them does so, I among the rest. They
rely on thee as their patron and protector, they refer themselves to
thee as their Judge, in whose determination they acquiesce and at whose
disposal they are willing to be. They leave themselves with thee" (so
some read it), "not prescribing, but subscribing, to thy wisdom and
will. They thus give thee honour as much as their oppressors dishonour
thee. They are thy willing subjects, and put themselves under thy
protection; therefore protect them."
4. He pleads the relation in which God is pleased to stand to us, (1.)
As a great God. He is King for ever and ever, v. 16. And it is the
office of a king to administer justice for the restraint and terror of
evil-doers and the protection and praise of those that do well. To whom
should the injured subjects appeal but to the sovereign? Help, my Lord,
O King! Avenge me of my adversary. "Lord, let all that pay homage and
tribute to thee as their King have the benefit of thy government and
find thee their refuge. Thou art an everlasting King, which no earthly
prince is, and therefore canst and wilt, by an eternal judgment,
dispense rewards and punishments in an everlasting state, when time
shall be no more; and to that judgment the poor refer themselves." (2.)
As a good God. He is the helper of the fatherless (v. 14), of those who
have no one else to help them and have many to injure them. He has
appointed kings to defend the poor and fatherless (Ps. lxxxii. 3), and
therefore much more will he do so himself; for he has taken it among
the titles of his honour to be a Father to the fatherless (Ps. lxviii.
5), a helper of the helpless.
5. He pleads the experience which God's church and people had had of
God's readiness to appear for them. (1.) He had dispersed and
extirpated their enemies (v. 16): "The heathen have perished out of his
land; the remainders of the Canaanites, the seven devoted nations,
which have long been as thorns in the eyes and goads in the sides of
Israel, are now, at length, utterly rooted out; and this is an
encouragement to us to hope that God will, in like manner, break the
arm of the oppressive Israelites, who were, in some respects, worse
than heathens." (2.) He had heard and answered their prayers (v. 17):
"Lord, thou hast many a time heard the desire of the humble, and never
saidst to a distressed suppliant, Seek in vain. Why may not we hope for
the continuance and repetition of the wonders, the favours, which our
father told us of?"
6. He pleads their expectations from God pursuant to their experience
of him: "Thou hast heard, therefore thou will cause thy ear to hear,
as, Ps. vi. 9. Thou art the same, and thy power, and promise, and
relation to thy people are the same, and the work and workings of grace
are the same in them; why therefore may we not hope that he who has
been will still be, will ever be, a God hearing prayers?" But observe,
(1.) In what method God hears prayer. He first prepares the heart of
his people and then gives them an answer of peace; nor may we expect
his gracious answer, but in this way; so that God's working upon us is
the best earnest of his working for us. He prepares the heart for
prayer by kindling holy desires, and strengthening our most holy faith,
fixing the thoughts and raising the affections, and then he graciously
accepts the prayer; he prepares the heart for the mercy itself that is
wanting and prayed for, makes us fit to receive it and use it well, and
then gives it in to us. The preparation of the heart is from the Lord,
and we must seek unto him for it (Prov. xvi. 1) and take that as a
leading favour. (2.) What he will do in answer to prayer, v. 18. [1.]
He will plead the cause of the persecuted, will judge the fatherless
and oppressed, will judge for them, clear up their innocency, restore
their comforts, and recompense them for all the loss and damage they
have sustained. [2.] He will put an end to the fury of the persecutors.
Hitherto they shall come, but no further; here shall the proud waves of
their malice be stayed; an effectual course shall be taken that the man
of the earth may no more oppress. See how light the psalmist now makes
of the power of that proud persecutor whom he had been describing in
this psalm, and how slightly he speaks of him now that he had been
considering God's sovereignty. First, He is but a man of the earth, a
man out of the earth (so the word is), sprung out of the earth, and
therefore mean, and weak, and hastening to the earth again. Why then
should we be afraid of the fury of the oppressor when he is but man
that shall die, a son of man that shall be as grass? Isa. li. 12. He
that protects us is the Lord of heaven; he that persecutes us is but a
man of the earth. Secondly, God has him in a chain, and can easily
restrain the remainder of his wrath, so that he cannot do what he
would. When God speaks the word Satan shall by his instruments no more
deceive (Rev. xx. 3), no more oppress.
In singing these verses we must commit religion's just but injured
cause to God, as those that are heartily concerned for its honour and
interests, believing that he will, in due time, plead it with jealousy.
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P S A L M S
PSALM XI.
In this psalm we have David's struggle with and triumph over a strong
temptation to distrust God and betake himself to indirect means for his
own safety in a time of danger. It is supposed to have been penned when
he began to feel the resentments of Saul's envy, and had had the
javelin thrown at him once and again. He was then advised to run his
country. "No," says he, "I trust in God, and therefore will keep my
ground." Observe, I. How he represents the temptation, and perhaps
parleys with it, ver. 1-3. II. How he answers it, and puts it to
silence with the consideration of God's dominion and providence (ver.
4), his favour to the righteous, and the wrath which the wicked are
reserved for, ver. 5-7. In times of public fear, when the insults of
the church's enemies are daring and threatening, it will be profitable
to meditate on this psalm.
Confidence in God.
To the chief musician. A psalm of David.
1 In the Lord put I my trust: how say ye to my soul, Flee as a bird to
your mountain? 2 For, lo, the wicked bend their bow, they make ready
their arrow upon the string, that they may privily shoot at the upright
in heart. 3 If the foundations be destroyed, what can the righteous
do?
Here is, I. David's fixed resolution to make God his confidence: In the
Lord put I my trust, v. 1. Those that truly fear God and serve him are
welcome to put their trust in him, and shall not be made ashamed of
their doing so. And it is the character of the saints, who have taken
God for their God, that they make him their hope. Even when they have
other things to stay themselves upon, yet they do not, they dare not,
stay upon them, but on God only. Gold is not their hope, nor are horses
and chariots their confidence, but God only; and therefore, when second
causes frown, yet their hopes do not fail them, because the first cause
is still the same, is ever so. The psalmist, before he gives an account
of the temptation he was in to distrust God, records his resolution to
trust in him, as that which he was resolved to live and die by.
II. His resentment of a temptation to the contrary: "How say you to my
soul, which has thus returned to God as its rest and reposes in him,
Flee as a bird to your mountain, to be safe there out of the reach of
the fowler?" This may be taken either,
1. As the serious advice of his timorous friends; so many understand
it, and with great probability. Some that were hearty well-wishers to
David, when they saw how much Saul was exasperated against him and how
maliciously he sought his life, pressed him by all means to flee for
the same to some place of shelter, and not to depend too much upon the
anointing he had received, which, they thought, was more likely to
occasion the loss of his head than to save it. That which grieved him
in this motion was not that to flee now would savour of cowardice, and
ill become a soldier, but that it would savour of unbelief and would
ill become a saint who had so often said, In the Lord put I my trust.
Taking it thus, the two following verses contain the reason with which
these faint-hearted friends of David backed this advice. They would
have him flee, (1.) Because he could not be safe where he was, v. 2.
"Observe," say they, "how the wicked bend their bow; Saul and his
instruments aim at thy life, and the uprightness of thy heart will not
be thy security." See what an enmity there is in the wicked against the
upright, in the seed of the serpent against the seed of the woman; what
pains they take, what preparations they make, to do them a mischief:
They privily shoot at them, or, in darkness, that they may not see the
evil designed, to avoid it, nor others, to prevent it, no, nor God
himself, to punish it. (2.) Because he could be no longer useful where
he was. "For," say they, "if the foundations be destroyed" (as they
were by Saul's mal-administration), "if the civil state and government
be unhinged and all out of course" (Ps. lxxv. 3, lxxxii. 5), "what
canst thou do with thy righteousness to redress the grievances? Alas!
it is to no purpose to attempt the saving of a kingdom so wretchedly
shattered; whatever the righteous can do signifies nothing." Abi in
cellam, et dic, Miserere mei, Domine--Away to thy cell, and there cry,
Pity me, O Lord! Many are hindered from doing the service they might do
to the public, in difficult times, by a despair of success.
2. It may be taken as a taunt wherewith his enemies bantered him,
upbraiding him with the professions he used to make of confidence in
God, and scornfully bidding him try what stead that would stand him in
now. "You say, God is your mountain; flee to him now, and see what the
better you will be." Thus they endeavoured to shame the counsel of the
poor, saying, There is no help for them in God, Ps. xiv. 6; iii. 2. The
confidence and comfort which the saints have in God, when all the hopes
and joys in the creature fail them, are a riddle to a carnal world and
are ridiculed accordingly. Taking it thus, the two following verses are
David's answer to this sarcasm, in which, (1.) He complains of the
malice of those who did thus abuse him (v. 2): They bend their bow and
make ready their arrows; and we are told (Ps. lxiv. 3) what their
arrows are, even bitter words, such words as these, by which they
endeavour to discourage hope in God, which David felt as a sword in his
bones. (2.) He resists the temptation with a gracious abhorrence, v. 3.
He looks upon this suggestion as striking at the foundations which
every Israelite builds upon: "If you destroy the foundations, if you
take good people off from their hope in God, if you can persuade them
that their religion is a cheat and a jest and can banter them out of
that, you ruin them, and break their hearts indeed, and make them of
all men the most miserable." The principles of religion are the
foundations on which the faith and hope of the righteous are built.
These we are concerned, in interest as well as duty, to hold fast
against all temptations to infidelity; for, if these be destroyed, if
we let these go, What can the righteous do? Good people would be undone
if they had not a God to go to, a God to trust to, and a future bliss
to hope for.
4 The Lord is in his holy temple, the Lord's throne is in heaven: his
eyes behold, his eyelids try, the children of men. 5 The Lord trieth
the righteous: but the wicked and him that loveth violence his soul
hateth. 6 Upon the wicked he shall rain snares, fire and brimstone,
and a horrible tempest: this shall be the portion of their cup. 7 For
the righteous Lord loveth righteousness; his countenance doth behold
the upright.
The shaking of a tree (they say) makes it take the deeper and faster
root. The attempt of David's enemies to discourage his confidence in
God engages him to cleave so much the more closely to his first
principles, and to review them, which he here does, abundantly to his
own satisfaction and the silencing of all temptations to infidelity.
That which was shocking to his faith, and has been so to the faith of
many, was the prosperity of wicked people in their wicked ways, and the
straits and distresses which the best men are sometimes reduced to:
hence such an evil thought as this was apt to arise, Surely it is vain
to serve God, and we may call the proud happy. But, in order to stifle
and shame all such thoughts, we are here called to consider,
I. That there is a God in heaven: The Lord is in his holy temple above,
where, though he is out of our sight, we are not out of his. Let not
the enemies of the saints insult over them, as if they were at a loss
and at their wits' end: no, they have a God, and they know where to
find him and how to direct their prayer unto him, as their Father in
heaven. Or, He is in his holy temple, that is, in his church; he is a
God in covenant and communion with his people, through a Mediator, of
whom the temple was a type. We need not say, "Who shall go up to
heaven, to fetch us thence a God to trust to?" No, the word is nigh us,
and God in the word; his Spirit is in his saints, those living temples,
and the Lord is that Spirit.
II. That this God governs the world. The Lord has not only his
residence, but his throne, in heaven, and he has set the dominion
thereof in the earth (Job xxxviii. 33); for, having prepared his throne
in the heavens, his kingdom ruleth over all, Ps. ciii. 19. Hence the
heavens are said to rule, Dan. iv. 26. Let us by faith see God on this
throne, on his throne of glory, infinitely transcending the splendour
and majesty of earthly princes--on his throne of government, giving
law, giving motion, and giving aim, to all the creatures--on his throne
of judgment, rendering to every man according to his works--and on his
throne of grace, to which his people may come boldly for mercy and
grace; we shall then see no reason to be discouraged by the pride and
power of oppressors, or any of the afflictions that attend the
righteous.
III. That this God perfectly knows every man's true character: His eyes
behold, his eye-lids try, the children of men; he not only sees them,
but he sees through them, not only knows all they say and do, but knows
what they think, what they design, and how they really stand affected,
whatever they pretend. We may know what men seem to be, but he knows
what they are, as the refiner knows what the value of the gold is when
he has tried it. God is said to try with his eyes, and his eye-lids,
because he knows men, not as earthly princes know men, by report and
representation, but by his own strict inspection, which cannot err nor
be imposed upon. This may comfort us when we are deceived in men, even
in men that we think we have tried, that God's judgment of men, we are
sure, is according to truth.
IV. That, if he afflict good people, it is for their trial and
therefore for their good, v. 5. The Lord tries all the children of men
that he may do them good in their latter end, Deut. viii. 16. Let not
that therefore shake our foundations nor discourage our hope and trust
in God.
V. That, however persecutors and oppressors may prosper and prevail
awhile, they now lie under, and will for ever perish under, the wrath
of God. 1. He is a holy God, and therefore hates them, and cannot
endure to look upon them: The wicked, and him that loveth violence, his
soul hateth; for nothing is more contrary to the rectitude and goodness
of his nature. Their prosperity is so far from being an evidence of
God's love that their abuse of it does certainly make them the objects
of his hatred. He that hates nothing that he has made, yet hates those
who have thus ill-made themselves. Dr. Hammond offers another reading
of this verse: The Lord trieth the righteous and the wicked
(distinguishes infallibly between them, which is more than we can do),
and he that loveth violence hateth his own soul, that is, persecutors
bring certain ruin upon themselves (Prov. viii. 36), as follows here.
2. He is a righteous Judge, and therefore he will punish them, v. 6.
Their punishment will be, (1.) Inevitable: Upon the wicked he shall
rain snares. Here is a double metaphor, to denote the unavoidableness
of the punishment of wicked men. It shall be rained upon them from
heaven (Job xx. 23), against which there is no fence and from which
there is no escape; see Josh. x. 11; 1 Sam. ii. 10. It shall surprise
them as a sudden shower sometimes surprises the traveller in a summer's
day. It shall be as snares upon them, to hold them fast, and keep them
prisoners, till the day of reckoning comes. (2.) Very terrible. It is
fire, and brimstone, and a horrible tempest, which plainly alludes to
the destruction of Sodom and Gomorrah, and very fitly, for that
destruction was intended for a figure of the vengeance of eternal fire,
Jude 7. The fire of God's wrath, fastening upon the brimstone of their
own guilt, will burn certainly and furiously, will burn to the lowest
hell and the utmost line of eternity. What a horrible tempest are the
wicked hurried away in at death! What a lake of fire and brimstone must
they make their bed in for ever, in the congregation of the dead and
damned! It is this that is here meant; it is this that shall be the
portion of their cup, the heritage appointed them by the Almighty and
allotted to them, Job xx. 29. This is the cup of trembling which shall
be put into their hands, which they must drink the dregs of, Ps. lxxv.
8. Every man has the portion of his cup assigned him. Those who choose
the Lord for the portion of their cup shall have what they choose, and
be for ever happy in their choice (Ps. xvi. 5); but those who reject
his grace shall be made to drink the cup of his fury, Jer. xxv. 15;
Isa. li. 17; Hab. ii. 16.
VI. That, though honest good people may be run down and trampled upon,
yet God does and will own them, and favour them, and smile upon them,
and that is the reason why God will severely reckon with persecutors
and oppressors, because those whom they oppress and persecute are dear
to him; so that whosoever toucheth them toucheth the apple of his eye,
v. 7. 1. He loves them and the work of his own grace in them. He is
himself a righteous God, and therefore loves righteousness wherever he
finds it and pleads the cause of the righteous that are injured and
oppressed; he delights to execute judgment for them, Ps. ciii. 6. We
must herein be followers of God, must love righteousness as he does,
that we may keep ourselves always in his love. He looks graciously upon
them: His countenance doth behold the upright; he is not only at peace
with them, and puts gladness into their hearts, by letting them know
that he is so. He, like a tender father, looks upon them with pleasure,
and they, like dutiful children, are pleased and abundantly satisfied
with his smiles. They walk in the light of the Lord.
In singing this psalm we must encourage and engage ourselves to trust
in God at all times, must depend upon him to protect our innocence and
make us happy, must dread his frowns as worse than death and desire his
favour as better than life.
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P S A L M S
PSALM XII.
It is supposed that David penned this psalm in Saul's reign, when there
was a general decay of honesty and piety both in court and country,
which he here complains of to God, and very feelingly, for he himself
suffered by the treachery of his false friends and the insolence of his
sworn enemies. I. He begs help of God, because there were none among
men whom he durst trust, ver. 1, 2. II. He foretels the destruction of
his proud and threatening enemies, ver. 3, 4. III. He assures himself
and others that, how ill soever things went now (ver. 8), God would
preserve and secure to himself his own people (ver. 5, 7), and would
certainly make good his promises to them, ver. 6. Whether this psalm
was penned in Saul's reign or no, it is certainly calculated for a bad
reign; and perhaps David, in spirit foresaw that some of his successors
would bring things to as bad a pass as is here described, and treasured
up this psalm for the use of the church then. "O tempora, O mores!--Oh
the times! Oh the manners!"
Complaints of the Times.
To the chief musician upon Sheminith. A psalm of David.
1 Help, Lord; for the godly man ceaseth; for the faithful fail from
among the children of men. 2 They speak vanity every one with his
neighbour: with flattering lips and with a double heart do they speak.
3 The Lord shall cut off all flattering lips, and the tongue that
speaketh proud things: 4 Who have said, With our tongue will we
prevail; our lips are our own: who is lord over us? 5 For the
oppression of the poor, for the sighing of the needy, now will I arise,
saith the Lord; I will set him in safety from him that puffeth at him.
6 The words of the Lord are pure words: as silver tried in a furnace
of earth, purified seven times. 7 Thou shalt keep them, O Lord, thou
shalt preserve them from this generation for ever. 8 The wicked walk
on every side, when the vilest men are exalted.
This psalm furnishes us with good thoughts for bad times, in which,
though the prudent will keep silent (Amos v. 13) because a man may then
be made an offender for a word, yet we may comfort ourselves with such
suitable meditations and prayers as are here got ready to our hand.
I. Let us see here what it is that makes the times bad, and when they
may be said to be so. Ask the children of this world what it is in
their account that makes the times bad, and they will tell you,
Scarcity of money, decay of trade, and the desolations of war, make the
times bad. But the scripture lays the badness of the times upon causes
of another nature. 2 Tim. iii. 1, Perilous times shall come, for
iniquity shall abound; and that is the thing David here complains of.
1. When there is a general decay of piety and honesty among men the
times are then truly bad (v. 1): When the godly man ceases and the
faithful fail. Observe how these two characters are here put together,
the godly and the faithful. As there is no true policy, so there is no
true piety, without honesty. Godly men are faithful men, fast men, so
they have sometimes been called; their word is as confirming as their
oath, as binding as their bond; they make conscience of being true both
to God and man. They are here said to cease and fail, either by death
or by desertion, or by both. Those that were godly and faithful were
taken away, and those that were left had sadly degenerated and were not
what they had been; so that there were few or no good people that were
Israelites indeed to be met with. Perhaps he meant that there were no
godly faithful men among Saul's courtiers; if he meant there were few
or none in Israel, we hope he was under the same mistake that Elijah
was, who thought he only was left alone, when God had 7000 who kept
their integrity (Rom. xi. 3); or he meant that there were few in
comparison; there was a general decay of religion and virtue (and the
times are bad, very bad, when it is so), not a man to be found that
executes judgment, Jer. v. 1.
2. When dissimulation and flattery have corrupted and debauched all
conversation, then the times are very bad (v. 2), when men are
generally so profligate that they make no conscience of a lie, are so
spiteful as to design against their neighbours the worst of mischiefs,
and yet so base as to cover the design with the most specious and
plausible pretences and professions of friendship. Thus they speak
vanity (that is, falsehood and a lie) every one to his neighbour, with
flattering lips and a double heart. They will kiss and kill (as Joab
did Abner and Amasa in David's own time), will smile in your face and
cut your throat. This is the devil's image complete, a complication of
malice and falsehood. The times are bad indeed when there is no such
thing as sincerity to be met with, when an honest man knows not whom to
believe nor whom to trust, nor dares put confidence in a friend, in a
guide, Mic. vii. 5, 6; Jer. ix. 4, 5. Woe to those who help to make the
times thus perilous.
3. When the enemies of God, and religion, and religious people, are
impudent and daring, and threaten to run down all that is just and
sacred, then the times are very bad, when proud sinners have arrived at
such a pitch of impiety as to say, "With our tongue will we prevail
against the cause of virtue; our lips are our own and we may say what
we will; who is lord over us, either to restrain us or to call us to an
account?" v. 4. This bespeaks, (1.) A proud conceit of themselves and
confidence in themselves, as if the point were indeed gained by eating
forbidden fruit, and they were as gods, independent and
self-sufficient, infallible in their knowledge of good and evil and
therefore fit to be oracles, irresistible in their power and therefore
fit to be lawgivers, that could prevail with their tongues, and, like
God himself, speak and it is done. (2.) An insolent contempt of God's
dominion as if he had no propriety in them--Our lips are our own (an
unjust pretension, for who made man's mouth, in whose hand is his
breath, and whose is the air he breathes in?) and as if he had no
authority either to command them or to judge them: Who is Lord over us?
Like Pharaoh, Exod. v. 1. This is as absurd and unreasonable as the
former; for he in whom we live, and move, and have our being, must
needs be, by an indisputable title, Lord over us.
4. When the poor and needy are oppressed, and abused, and puffed at,
then the times are very bad. This is implied (v. 5) where God himself
takes notice of the oppression of the poor and the sighing of the
needy; they are oppressed because they are poor, have all manner of
wrong done them merely because they are not in a capacity to right
themselves. Being thus oppressed, they dare not speak for themselves,
lest their defence should be made their offence; but they sigh,
secretly bemoaning their calamities, and pouring out their souls in
sighs before God. If their oppressors be spoken to on their behalf,
they puff at them, make light of their own sin and the misery of the
poor, and lay neither to heart; see Ps. x. 5.
5. When wickedness abounds, and goes barefaced, under the protection
and countenance of those in authority, then the times are very bad, v.
8. When the vilest men are exalted to places of trust and power (who,
instead of putting the laws in execution against vice and injustice and
punishing the wicked according to their merits, patronise and protect
them, give them countenance, and support their reputation by their own
example), then the wicked walk on every side; they swarm in all places,
and go up and down seeking to deceive, debauch, and destroy others;
they are neither afraid nor ashamed to discover themselves; they
declare their sin as Sodom and there is none to check or control them.
Bad men are base men, the vilest of men, and they are so though they
are ever so highly exalted in this world. Antiochus the illustrious the
scripture calls a vile person, Dan. xi. 21. But it is bad with a
kingdom when such are preferred; no marvel if wickedness then grows
impudent and insolent. When the wicked bear rule the people mourn.
II. Let us now see what good thoughts we are here furnished with for
such bad times; and what times we may yet be reserved for we cannot
tell. When times are thus bad it is comfortable to think,
1. That we have a God to go to, from whom we may ask and expect the
redress of all our grievances. This he begins with (v. 1): "Help, Lord,
for the godly man ceaseth. All other helps and helpers fail; even the
godly and faithful, who should lend a helping hand to support the dying
cause of religion, are gone, and therefore whither shall we seek but to
thee?" Note, When godly faithful people cease and fail it is time to
cry, Help, Lord! The abounding of iniquity threatens a deluge. "Help,
Lord, help the virtuous; few seek to hold fast their integrity, and to
stand in the gap; help to save thy own interest in the world from
sinking. It is time for thee, Lord, to work."
2. That God will certainly reckon with false and proud men, and will
punish and restrain their insolence. They are above the control of men
and set them at defiance. Men cannot discover the falsehood of
flatterers, nor humble the haughtiness of those that speak proud
things; but the righteous God will cut off all flattering lips, that
give the traitor's kiss and speak words softer then oil when war is in
the heart; he will pluck out the tongue that speaks proud things
against God and religion, v. 3. Some translate it as a prayer, "May God
cut off those false and spiteful lips." Let lying lips be put to
silence.
3. That God will, in due time, work deliverance for his oppressed
people, and shelter them from the malicious designs of their
persecutors (v. 5): Now, will I arise, saith the Lord. This promise of
God, which David here delivered by the spirit of prophecy, is an answer
to that petition which he put up to God by the spirit of prayer. "Help,
Lord," says he; "I will," says God; "here I am, with seasonable and
effectual help." (1.) It is seasonable, in the fittest time. [1.] When
the oppressors are in the height of their pride and insolence--when
they say, Who is lord over us?--then is God's time to let them know, to
their cost, that he is above them. [2.] When the oppressed are in the
depth of their distress and despondency, when they are sighing like
Israel in Egypt by reason of the cruel bondage, then is God's time to
appear for them, as for Israel when they were most dejected and Pharaoh
was most elevated. Now will I arise. Note, There is a time fixed for
the rescue of oppressed innocency; that time will come, and we may be
sure it is the fittest time, Ps. cii. 13. (2.) It is effectual: I will
set him in safety, or in salvation, not only protect him, but restore
him to his former prosperity, will bring him out into a wealthy place
(Ps. lxvi. 12), so that, upon the whole, he shall lose nothing by his
sufferings.
4. That, though men are false, God is faithful; though they are not to
be trusted, God is. They speak vanity and flattery, but the words of
the Lord are pure words (v. 6), not only all true, but all pure, like
silver tried in a furnace of earth or a crucible. It denotes, (1.) The
sincerity of God's word, every thing is really as it is there
represented and not otherwise; it does not jest with us, not impose
upon us, nor has it any other design towards us than our own good. (2.)
The preciousness of God's word; it is of great and intrinsic value,
like silver refined to the highest degree; it has nothing in it to
depreciate it. (3.) The many proofs that have been given of its power
and truth; it has been often tried, all the saints in all ages have
trusted it and so tried it, and it never deceived them nor frustrated
their expectation, but they have all set to their seal that God's word
is true, with an Experto crede--Trust one that has made trial; they
have found it so. Probably this refers especially to these promises of
succouring and relieving the poor and oppressed. Their friends put them
in hopes that they will do something for them, and yet prove a broken
reed; but the words of God are what we may rely upon; and the less
confidence is to be put in men's words let us with the more assurance
trust in God's word.
5. That God will secure his chosen remnant to himself, how bad soever
the times are (v. 7): Thou shalt preserve them from this generation for
ever. This intimates that, as long as the world stands, there will be a
generation of proud and wicked men in it, more or less, who will
threaten by their wretched arts to ruin religion, by wearing out the
saints of the Most High, Dan. vii. 25. But let God alone to maintain
his own interest and to preserve his own people. He will keep them from
this generation, (1.) From being debauched by them and drawn away from
God, from mingling with them and learning their works. In times of
general apostasy the Lord knows those that are his, and they shall be
enabled to keep their integrity. (2.) From being destroyed and rooted
out by them. The church is built upon a rock, and so well fortified
that the gates of hell shall not prevail against it. In the worst of
times God has his remnant, and in every age will reserve to himself a
holy seed and preserve that to his heavenly kingdom.
In singing this psalm, and praying it over, we must bewail the general
corruption of manners, thank God that things are not worse than they
are, but pray and hope that they will be better in God's due time.
__________________________________________________________________
P S A L M S
PSALM XIII.
This psalm is the deserted soul's case and cure. Whether it was penned
upon any particular occasion does not appear, but in general, I. David
sadly complains that God had long withdrawn from him and delayed to
relieve him, ver. 1, 2. II. He earnestly prays to God to consider his
case and comfort him, ver. 3, 4. III. He assures himself of an answer
of peace, and therefore concludes the psalm with joy and triumph,
because he concludes his deliverance to be as good as wrought, ver. 5,
6.
David's Complaints and Prayers Turned into Praises.
To the chief musician. A psalm of David.
1 How long wilt thou forget me, O Lord? for ever? how long wilt thou
hide thy face from me? 2 How long shall I take counsel in my soul,
having sorrow in my heart daily? how long shall mine enemy be exalted
over me? 3 Consider and hear me, O Lord my God: lighten mine eyes,
lest I sleep the sleep of death; 4 Lest mine enemy say, I have
prevailed against him; and those that trouble me rejoice when I am
moved. 5 But I have trusted in thy mercy; my heart shall rejoice in
thy salvation. 6 I will sing unto the Lord, because he hath dealt
bountifully with me.
David, in affliction, is here pouring out his soul before God; his
address is short, but the method is very observable, and of use for
direction and encouragement.
I. His troubles extort complaints (v. 1, 2); and the afflicted have
liberty to pour out their complaint before the Lord, Ps. cii. title. It
is some ease to a troubled spirit to give vent to its griefs,
especially to give vent to them at the throne of grace, where we are
sure to find one who is afflicted in the afflictions of his people and
is troubled with the feeling of their infirmities; thither we have
boldness of access by faith, and there we have parresia--freedom of
speech. Observe here,
1. What David complains of. (1.) God's unkindness; so he construed it,
and it was his infirmity. He thought God had forgotten him, had
forgotten his promises to him, his covenant with him, his former
lovingkindness which he had shown him and which he took to be an
earnest of further mercy, had forgotten that there was such a man in
the world, who needed and expected relief and succour from him. Thus
Zion said, My God has forgotten me (Isa. xlix. 14), Israel said, My way
is hidden from the Lord, Isa. xl. 27. Not that any good man can doubt
the omniscience, goodness, and faithfulness of God; but it is a peevish
expression of prevailing fear, which yet, when it arises from a high
esteem and earnest desire of God's favour, though it be indecent and
culpable, shall be passed by and pardoned, for the second thought will
retract it and repent of it. God hid his face from him, so that he
wanted that inward comfort in God which he used to have, and herein was
a type of Christ upon the cross, crying out, My God, why hast thou
forsaken me? God sometimes hides his face from his own children, and
leaves them in the dark concerning their interest in him; and this they
lay to heart more than any outward trouble whatsoever. (2.) His own
uneasiness. [1.] He was racked with care, which filled his head: I take
counsel in my soul; "I am at a loss, and am inops consilii--without a
friend to advise with that I can put any confidence in, and therefore
am myself continually projecting what to do to help myself; but none of
my projects are likely to take effect, so that I am at my wits' end,
and in a continual agitation." Anxious cares are heavy burdens with
which good people often load themselves more than they need. [2.] He
was overwhelmed with sorrow, which filled his heart: I have sorrow in
my heart daily. He had a constant disposition to sorrow and it preyed
upon his spirits, not only in the night, when he was silent and
solitary, but by day too, when lighter griefs are diverted and
dissipated by conversation and business; nay, every day brought with it
fresh occasions of grief; the clouds returned after the rain. The bread
of sorrow is sometimes the saint's daily bread. Our Master himself was
a man of sorrows. (3.) His enemies' insolence, which added to his
grief. Saul his great enemy, and others under him, were exalted over
him, triumphed in his distress, pleased themselves with his grief, and
promised themselves a complete victory over him. This he complained of
as reflecting dishonour upon God, and his power and promise.
2. How he expostulates with God hereupon: "How long shall it be thus?"
And, "Shall it be thus for ever?" Long afflictions try our patience and
often tire it. It is a common temptation, when trouble lasts long, to
think it will last always; despondency then turns into despair, and
those that have long been without joy begin, at last, to be without
hope. "Lord, tell me how long thou wilt hide thy face, and assure me
that it shall not be for ever, but that thou wilt return at length in
mercy to me, and then I shall the more easily bear my present
troubles."
II. His complaints stir up his prayers, v. 3, 4. We should never allow
ourselves to make any complaints but what are fit to be offered up to
God and what drive us to our knees. Observe here,
1. What his petitions are: Consider my case, hear my complaints, and
enlighten my eyes, that is, (1.) "Strengthen my faith;" for faith is
the eye of the soul, with which it sees above, and sees through, the
things of sense. "Lord, enable me to look beyond my present troubles
and to foresee a happy issue of them." (2.) "Guide my way; enable me to
look about me, that I may avoid the snares which are laid for me." (3.)
"Refresh my soul with the joy of thy salvation." That which revives the
drooping spirits is said to enlighten the eyes, 1 Sam. xiv. 27; Ezra
ix. 8. "Lord, scatter the cloud of melancholy which darkens my eyes,
and let my countenance be made pleasant."
2. What his pleas are. He mentions his relation to God and interest in
him (O Lord my God!) and insists upon the greatness of the peril, which
called for speedy relief and succour. If his eyes were not enlightened
quickly, (1.) He concludes that he must perish: "I shall sleep the
sleep of death; I cannot live under the weight of all this care and
grief." Nothing is more killing to a soul then the want of God's
favour, nothing more reviving than the return of it. (2.) That then his
enemies would triumph: "Lest my enemy say, So would I have it; lest
Saul, lest Satan, be gratified in my fall." It would gratify the pride
of his enemy: He will say, "I have prevailed, I have gotten the day,
and been too hard for him and his God." It would gratify the malice of
his enemies: They will rejoice when I am moved. And will it be for
God's honour to suffer them thus to trample upon all that is sacred
both in heaven and earth?
III. His prayers are soon turned into praises (v. 5, 6): But my heart
shall rejoice and I will sing to the Lord. What a surprising change is
here in a few lines! In the beginning of the psalm we have him
drooping, trembling, and ready to sink into melancholy and despair;
but, in the close of it, rejoicing in God, and elevated and enlarged in
his praises. See the power of faith, the power of prayer, and how good
it is to draw near to God. If we bring our cares and griefs to the
throne of grace, and leave them there, we may go away like Hannah, and
our countenance will be no more sad, 1 Sam. i. 18. And here observe the
method of his comfort. 1. God's mercy is the support of his faith. "My
case is bad enough, and I am ready to think it deplorable, till I
consider the infinite goodness of God; but, finding I have that to
trust to, I am comforted, though I have no merit of my own. In former
distresses I have trusted in the mercy of God, and I never found that
it failed me; his mercy has in due time relieved me and my confidence
in it has in the mean time supported me. Even in the depth of this
distress, when God hid his face from me, when without were fightings
and within were fears, yet I trusted in the mercy of God and that was
as an anchor in a storm, by the help of which, though I was tossed, I
was not overset." And still I do trust in thy mercy; so some read it.
"I refer myself to that, with an assurance that it will do well for me
at last." This he pleads with God, knowing what pleasure he takes in
those that hope in his mercy, Ps. cxlvii. 11. 2. His faith in God's
mercy filled his heart with joy in his salvation; for joy and peace
come by believing, Rom. xv. 13. Believing, you rejoice, 1 Pet. i. 8.
Having put his trust in the mercy of God, he is fully assured of
salvation, and that his heart, which was now daily grieving, should
rejoice in that salvation. Though weeping endure long, joy will return.
3. His joy in God's salvation would fill his mouth with songs of praise
(v. 6): "I will sing unto the Lord, sing in remembrance of what he has
done formerly; though I should never recover the peace I have had, I
will die blessing God that ever I had it. He has dealt bountifully with
me formerly, and he shall have the glory of that, however he is pleased
to deal with me now. I will sing in hope of what he will do for me at
last, being confident that all will end well, will end everlastingly
well." But he speaks of it as a thing past (He has dealt bountifully
with me), because by faith he had received the earnest of the salvation
and he was as confident of it as if it had been done already.
In singing this psalm and praying it over, if we have not the same
complaints to make that David had, we must thank God that we have not,
dread and deprecate his withdrawings, sympathize with those that are
troubled in mind, and encourage ourselves in our most holy faith and
joy.
__________________________________________________________________
P S A L M S
PSALM XIV.
It does not appear upon what occasion this psalm was penned nor whether
upon any particular occasion. Some say David penned it when Saul
persecuted him; others, when Absalom rebelled against him. But they are
mere conjectures, which have not certainty enough to warrant us to
expound the psalm by them. The apostle, in quoting part of this psalm
(Rom. iii. 10, &c.) to prove that Jews and Gentiles are all under sin
(ver. 9) and that all the world is guilty before God (ver. 19), leads
us to understand it, in general, as a description of the depravity of
human nature, the sinfulness of the sin we are conceived and born in,
and the deplorable corruption of a great part of mankind, even of the
world that lies in wickedness, 1 John v. 19. But as in those psalms
which are designed to discover our remedy in Christ there is commonly
an allusion to David himself, yea, and some passages that are to be
understood primarily of him (as in psalm ii., xvi,, xxii., and others),
so in this psalm, which is designed to discover our wound by sin, there
is an allusion to David's enemies and persecutors, and other oppressors
of good men at that time, to whom some passages have an immediate
reference. In all the psalms from the 3rd to this (except the 8th)
David had been complaining of those that hated and persecuted him,
insulted him and abused him; now here he traces all those bitter
streams to the fountain, the general corruption of nature, and sees
that not his enemies only, but all the children of men, were thus
corrupted. Here is, I. A charge exhibited against a wicked world, ver.
1. II. The proof of the charge, ver. 2, 3. III. A serious expostulation
with sinners, especially with persecutors, upon it, ver. 4-6. IV. A
believing prayer for the salvation of Israel and a joyful expectation
of it, ver. 7.
Human Depravity.
To the chief musician. A psalm of David.
1 The fool hath said in his heart, There is no God. They are corrupt,
they have done abominable works, there is none that doeth good. 2 The
Lord looked down from heaven upon the children of men, to see if there
were any that did understand, and seek God. 3 They are all gone
aside, they are all together become filthy: there is none that doeth
good, no, not one.
If we apply our hearts as Solomon did (Eccl. vii. 25) to search out the
wickedness of folly, even of foolishness and madness, these verses will
assist us in the search and will show us that sin is exceedingly
sinful. Sin is the disease of mankind, and it appears here to be
malignant and epidemic.
1. See how malignant it is (v. 1) in two things:--
(1.) The contempt it puts upon the honour of God: for there is
something of practical atheism at the bottom of all sin. The fool hath
said in his heart, There is no God. We are sometimes tempted to think,
"Surely there never was so much atheism and profaneness as there is in
our days;" but we see the former days were no better; even in David's
time there were those who had arrived at such a height of impiety as to
deny the very being of a God and the first and self-evident principles
of religion. Observe, [1.] The sinner here described. He is one that
saith in his heart, There is no God; he is an atheist. "There is no
Elohim, no Judge or governor of the world, no providence presiding over
the affairs of men." They cannot doubt of the being of God, but will
question his dominion. He says this in his heart; it is not his
judgment, but his imagination. He cannot satisfy himself that there is
none, but he wishes there were none, and pleases himself with the fancy
that it is possible there may be none. He cannot be sure there is one,
and therefore he is willing to think there is none. He dares not speak
it out, lest he be confuted, and so undeceived, but he whispers it
secretly in his heart, for the silencing of the clamours of his
conscience and the emboldening of himself in his evil ways. [2.] The
character of this sinner. He is a fool; he is simple and unwise, and
this is an evidence of it; he is wicked and profane, and this is the
cause of it. Note, Atheistical thoughts are very foolish wicked
thoughts, and they are at the bottom of a great deal of the wickedness
that is in this world. The word of God is a discerner of these
thoughts, and puts a just brand on him that harbours them. Nabal is his
name, and folly is with him; for he thinks against the clearest light,
against his own knowledge and convictions, and the common sentiments of
all the wise and sober part of mankind. No man will say, There is no
God till he is so hardened in sin that it has become his interest that
there should be none to call him to an account.
(2.) The disgrace and debasement it puts upon the nature of man.
Sinners are corrupt, quite degenerated from what man was in his
innocent estate: They have become filthy (v. 3), putrid. All their
faculties are so disordered that they have become odious to their Maker
and utterly incapable of answering the ends of their creation. They are
corrupt indeed; for, [1.] They do no good, but are the unprofitable
burdens of the earth; they do God no service, bring him no honour, nor
do themselves any real kindness. [2.] They do a great deal of hurt.
They have done abominable works, for such all sinful works are. Sin is
an abomination to God; it is that abominable thing which he hates (Jer.
xliv. 4), and, sooner or later, it will be so to the sinner; it will be
found to be hateful (Ps. xxxvi. 2), an abomination of desolation, that
is, making desolate, Matt. xxiv. 15. This follows upon their saying,
There is no God; for those that profess they know God, but in works
deny him, are abominable, and to every good work reprobate, Tit. i. 16.
2. See how epidemic this disease is; it has infected the whole race of
mankind. To prove this, God himself is here brought in for a witness,
and he is an eye-witness, v. 2, 3. Observe, (1.) His enquiry: The Lord
looked down from heaven, a place of prospect, which commands this lower
world; thence, with an all-seeing eye, he took a view of all the
children of men, and the question was, Whether there were any among
them that did understand themselves aright, their duty and interests,
and did seek God and set him before them. He that made this search was
not only one that could find out a good man if he was to be found,
though ever so obscure, but one that would be glad to find out one, and
would be sure to take notice of him, as of Noah in the old world. (2.)
The result of this enquiry, v. 3. Upon search, upon his search, it
appeared, They have all gone aside, the apostasy is universal, there is
none that doeth good, no, not one, till the free and mighty grace of
God has wrought a change. Whatever good is in any of the children of
men, or is done by them, it is not of themselves; it is God's work in
them. When God had made the world he looked upon his own work, and all
was very good (Gen. i. 31); but, some time after, he looked upon man's
work, and, behold, all was very bad (Gen. vi. 5), every operation of
the thought of man's heart was evil, only evil, and that continually.
They have gone aside from the right of their duty, the way that leads
to happiness, and have turned into the paths of the destroyer.
In singing this let us lament the corruption of our own nature, and see
what need we have of the grace of God; and, since that which is born of
the flesh is flesh, let us not marvel that we are told we must be born
again.
4 Have all the workers of iniquity no knowledge? who eat up my people
as they eat bread, and call not upon the Lord. 5 There were they in
great fear: for God is in the generation of the righteous. 6 Ye have
shamed the counsel of the poor, because the Lord is his refuge. 7 Oh
that the salvation of Israel were come out of Zion! when the Lord
bringeth back the captivity of his people, Jacob shall rejoice, and
Israel shall be glad.
In these verses the psalmist endeavours,
I. To convince sinners of the evil and danger of the way they are in,
how secure soever they are in that way. Three things he shows them,
which, it may be, they are not very willing to see--their wickedness,
their folly, and their danger, while they are apt to believe themselves
very wise, and good, and safe. See here,
1. Their wickedness. This is described in four instances:--(1.) They
are themselves workers of iniquity; they design it, they practise it,
and take as much pleasure in it as ever any man did in his business.
(2.) They eat up God's people with as much greediness as they eat
bread, such an innate and inveterate enmity they have to them, and so
heartily do they desire their ruin, because they really hate God, whose
people they are. It is meat and drink to persecutors to be doing
mischief; it is as agreeable to them as their necessary food. They eat
up God's people easily, daily, securely, without either check of
conscience when they do it or remorse of conscience when they have done
it; as Joseph's brethren cast him into a pit and then sat down to eat
bread, Gen. xxxvii. 24, 25. See Mic. iii. 2, 3. (3.) They call not upon
the Lord. Note, Those that care not for God's people, for God's poor,
care not for God himself, but live in contempt of him. The reason why
people run into all manner of wickedness, even the worst, is because
they do not call upon God for his grace. What good can be expected from
those that live without prayer? (4.) They shame the counsel of the
poor, and upbraid them with making God their refuge, as David's enemies
upbraided him, Ps. xi. 1. Note, Those are very wicked indeed, and have
a great deal to answer for, who not only shake off religion, and live
without it themselves, but say and do what they can to put others out
of conceit with it that are well-inclined--with the duties of it, as if
they were mean, melancholy, and unprofitable, and with the privileges
of it, as if they were insufficient to make a man safe and happy. Those
that banter religion and religious people will find, to their cost, it
is ill jesting with edged-tools and dangerous persecuting those that
make God their refuge. Be you not mockers, lest your bands be made
strong. He shows them,
2. Their folly: They have no knowledge; this is obvious, for if they
had any knowledge of God, if they did rightly understand themselves,
and would but consider things as men, they would not be so abusive and
barbarous as they are to the people of God.
3. Their danger (v. 5): There were they in great fear. There, where
they ate up God's people, their own consciences condemned what they
did, and filled them with secret terrors; they sweetly sucked the blood
of the saints, but in their bowels it is turned, and become the gall of
asps. Many instances there have been of proud and cruel persecutors who
have been made like Pashur, Magormissabibs--terrors to themselves and
all about them. Those that will not fear God perhaps may be made to
fear at the shaking of a leaf.
II. He endeavours to comfort the people of God, 1. With what they have.
They have God's presence (v. 5): He is in the generation of the
righteous. They have his protection (v. 6): The Lord is their refuge.
This is as much their security as it is the terror of their enemies,
who may jeer them for their confidence in God, but cannot jeer them out
of it. In the judgment-day it will add to the terror and confusion of
sinners to see God own the generation of the righteous, which they have
hated and bantered. 2. With what they hope for; and that is the
salvation of Israel, v. 7. When David was driven out by Absalom and his
rebellious accomplices, he comforted himself with an assurance that god
would in due time turn again his captivity, to the joy of all his good
subjects. But surely this pleasing prospect looks further. He had, in
the beginning of the psalm, lamented the general corruption of mankind;
and, in the melancholy view of that, wishes for the salvation which
should be wrought out by the Redeemer, who was expected to come to
Zion, to turn away ungodliness from Jacob, Rom. xi. 26. The world is
bad; O that the Messiah would come and change its character! There is a
universal corruption; O for the times of reformation! Those will be as
joyful times as these are melancholy ones. Then shall God turn again
the captivity of his people; for the Redeemer shall ascend on high, and
lead captivity captive, and Jacob shall then rejoice. The triumphs of
Zion's King will be the joys of Zion's children. The second coming of
Christ, finally to extinguish the dominion of sin and Satan, will be
the completing of this salvation, which is the hope, and will be the
joy, of every Israelite indeed. With the assurance of that we should,
in singing this, comfort ourselves and one another, with reference to
the present sins of sinners and sufferings of saints.
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P S A L M S
PSALM XV.
The scope of this short but excellent psalm is to show us the way to
heaven, and to convince us that, if we would be happy, we must be holy
and honest. Christ, who is himself the way, and in whom we must walk as
our way, has also shown us the same way that is here prescribed, Matt.
xix. 17. "If thou wilt enter into life, keep the commandments." In this
psalm, I. By the question (ver. 1) we are directed and excited to
enquire for the way. II. By the answer to that question, in the rest of
the psalm, we are directed to walk in that way, ver. 2-5. III. By the
assurance given in the close of the psalm of the safety and happiness
of those who answer these characters we are encouraged to walk in that
way, ver. 5.
The Citizen of Zion.
A psalm of David.
1 Lord, who shall abide in thy tabernacle? who shall dwell in thy holy
hill? 2 He that walketh uprightly, and worketh righteousness, and
speaketh the truth in his heart. 3 He that backbiteth not with his
tongue, nor doeth evil to his neighbour, nor taketh up a reproach
against his neighbour. 4 In whose eyes a vile person is contemned;
but he honoureth them that fear the Lord. He that sweareth to his own
hurt, and changeth not. 5 He that putteth not out his money to usury,
nor taketh reward against the innocent. He that doeth these things
shall never be moved.
Here is, I. A very serious and weighty question concerning the
characters of a citizen of Zion (v. 1): "Lord, who shall abide in thy
tabernacle? Let me know who shall go to heaven." Not, who by name (in
this way the Lord only knows those that are his), but who by
description: "What kind of people are those whom thou wilt own and
crown with distinguishing and everlasting favours?" This supposes that
it is a great privilege to be a citizen of Zion, an unspeakable honour
and advantage,--that all are not thus privileged, but a remnant
only,--and that men are not entitled to this privilege by their birth
and blood: all shall not abide in God's tabernacle that have Abraham to
their father, but, according as men's hearts and lives are, so will
their lot be. It concerns us all to put this question to ourselves,
Lord, what shall I be, and do, that I may abide in thy tabernacle? Luke
xviii. 18; Acts xvi. 30. 1. Observe to whom this enquiry is
addressed--to God himself. Note, Those that would find the way to
heaven must look up to God, must take direction from his word and beg
direction from his Spirit. It is fit he himself should give laws to his
servants, and appoint the conditions of his favours, and tell who are
his and who not. 2. How it is expressed in Old-Testament language. (1.)
By the tabernacle we may understand the church militant, typified by
Moses's tabernacle, fitted to a wilderness-state, mean and movable.
There God manifests himself, and there he meets his people, as of old
in the tabernacle of the testimony, the tabernacle of meeting. Who
shall dwell in this tabernacle? Who shall be accounted a true living
member of God's church, admitted among the spiritual priests to lodge
in the courts of this tabernacle? We are concerned to enquire this,
because many pretend to a place in this tabernacle who really have no
part nor lot in the matter. (2.) By the holy hill we may understand the
church triumphant, alluding to Mount Zion, on which the temple was to
be built by Solomon. It is the happiness of glorified saints that they
dwell in that holy hill; they are at home there: they shall be for ever
there. It concerns us to know who shall dwell there, that we may make
it sure to ourselves that we shall have a place among them, and may
then take the comfort of it, and rejoice in prospect of that holy hill.
II. A very plain and particular answer to this question. Those that
desire to know their duty, with a resolution to do it, will find the
scripture a very faithful director and conscience a faithful monitor.
Let us see then the particular characters of a citizen of Zion.
1. He is one that is sincere and entire in his religion: He walketh
uprightly, according to the condition of the covenant (Gen. xvii. 1),
"Walk before me, and be thou perfect" (it is the same word that is here
used) "and then thou shalt find me a God all-sufficient." He is really
what he professes to be, is sound at heart, and can approve himself to
God, in his integrity, in all he does; his conversation is uniform, and
he is of a peace with himself, and endeavours to stand complete in all
the will of God. His eye perhaps is weak, but it is single; he has his
spots indeed, but he does not paint; he is an Israelite indeed in whom
is no guile, John i. 47; 2 Cor. i. 12. I know no religion but
sincerity.
2. He is one that is conscientiously honest and just in all his
dealings, faithful and fair to all with whom he has to do: He worketh
righteousness; he walks in all the ordinances and commandments of the
Lord, and takes care to give all their due, is just both to God and
man; and, in speaking to both, he speaks that which is the truth in his
heart; his prayers, professions, and promises, to God, come not out of
feigned lips, nor dares he tell a lie, or so much as equivocate, in his
converse or commerce with men. He walks by the rules of righteousness
and truth, and scorns and abhors the gains of injustice and fraud. He
reckons that that cannot be a good bargain, nor a saving one, which is
made with a lie, and that he who wrongs his neighbour, though ever so
plausibly, will prove, in the end, to have done the greatest injury to
himself.
3. He is one that contrives to do all the good he can to his
neighbours, but is very careful to do hurt to no man, and is, in a
particular manner, tender of his neighbour's reputation, v. 3. He does
no evil at all to his neighbour willingly or designedly, nothing to
offend or grieve his spirit, nothing to prejudice the health or ease of
his body, nothing to injure him in his estate or secular interests, in
his family or relations; but walks by that golden rule of equity, To do
as he would be done by. He is especially careful not to injure his
neighbour in his good name, though many, who would not otherwise wrong
their neighbours, make nothing of that. If any man, in this matter,
bridles not his tongue, his religion is vain. He knows the worth of a
good name, and therefore he backbites not, defames no man, speaks evil
of no man, makes not others' faults the subject of his common talk,
much less of his sport and ridicule, nor speaks of them with pleasure,
nor at all but for edification. He makes the best of every body, and
the worst of nobody. He does not take up a reproach, that is, he
neither raises it nor receives it; he gives no credit nor countenance
to a calumny, but frowns upon a backbiting tongue, and so silences it,
Prov. xxv. 23. If an ill-natured character of his neighbour be given
him, or an ill-natured story be told him, he will disprove it if he
can; if not, it shall die with him and go no further. His charity will
cover a multitude of sins.
4. He is one that values men by their virtue and piety, and not by the
figure they make in the world, v. 5. (1.) He thinks the better of no
man's wickedness for his pomp and grandeur: In his eyes a vile person
is contemned. Wicked people are vile people, worthless and good for
nothing (so the word signifies), as dross, as chaff, and as salt that
has lost its savour. They are vile in their choices (Jer. ii. 13), in
their practices, Isa. xxxii. 6. For this wise and good men contemn
them, not denying them civil honour and respect as men, as men in
authority and power perhaps (1 Pet. ii. 17, Rom. xiii. 7), but, in
their judgment of them, agreeing with the word of God. They are so far
from envying them that they pity them, despising their gains ( Isa.
xxxiii. 15), as turning to no account, their dainties (Ps. cxli. 4),
their pleasures (Heb. xi. 24, 25) as sapless and insipid. They despise
their society (Ps. cxix. 115; 2 Kings iii. 14); they despise their
taunts and threats, and are not moved by them, nor disturbed at them;
they despise the feeble efforts of their impotent malice (Ps. ii. 1,
4), and will shortly triumph in their fall, Ps. lii. 6, 7. God despises
them, and they are of his mind. (2.) He thinks the worse of no man's
piety for his poverty and meanness, but he knows those that fear the
Lord. He reckons that serious piety, wherever it is found, puts an
honour upon a man, and makes his face to shine, more than wealth, or
wit, or a great name among men, does or can. He honours such, esteems
them very highly in love, desires their friendship and conversation and
an interest in their prayers, is glad of an opportunity to show them
respect or do them a good office, pleads their cause and speaks of them
with veneration, rejoices when they prosper, grieves when they are
removed, and their memory, when they are gone, is precious with him. By
this we may judge of ourselves in some measure. What rules do we go by
in judging of others?
5. He is one that always prefers a good conscience before any secular
interest or advantage whatsoever; for, if he has promised upon oath to
do any thing, though afterwards it appear much to his damage and
prejudice in his worldly estate, yet he adheres to it and changes not,
v. 4. See how weak-sighted and short-sighted even wise and good men may
be; they may swear to their own hurt, which they were not aware of when
they took the oath. But see how strong the obligation of an oath is,
that a man must rather suffer loss to himself and his family than wrong
his neighbour by breaking his oath. An oath is a sacred thing, which we
must not think to play fast and loose with.
6. He is one that will not increase his estate by any unjust practices,
v. 5. (1.) Not by extortion: He putteth not out his money to usury,
that he may live at ease upon the labours of others, while he is in a
capacity for improving it by his own industry. Not that it is any
breach of the law of justice or charity for the lender to share in the
profit which the borrower makes of his money, any more than for the
owner of the land to demand rent from the occupant, money being, by art
and labour, as improvable as land. But a citizen of Zion will freely
lend to the poor, according to his ability, and not be rigorous and
severe in recovering his right from those that are reduced by
Providence. (2.) Not by bribery: He will not take a reward against the
innocent; if he be any way employed in the administration of public
justice, he will not, for any gain, or hope of it, to himself, do any
thing to the prejudice of a righteous cause.
III. The psalm concludes with a ratification of this character of the
citizen of Zion. He is like Zion-hill itself, which cannot be moved,
but abides for ever, Ps. cxxv. 1. Every true living member of the
church, like the church itself, is built upon a rock, which the gates
of hell cannot prevail against: He that doeth these things shall never
be moved; shall not be moved for ever, so the word is. The grace of God
shall always be sufficient for him, to preserve him safe and blameless
to the heavenly kingdom. Temptations shall not overcome him, troubles
shall not overwhelm him, nothing shall rob him of his present peace nor
his future bliss.
In singing this psalm we must teach and admonish ourselves, and one
another, to answer the characters here given of the citizen of Zion,
that we may never be moved from God's tabernacle on earth, and may
arrive, at last, at that holy hill where we shall be for ever out of
the reach of temptation and danger.
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P S A L M S
PSALM XVI.
This psalm has something of David in it, but much more of Christ. It
begins with such expressions of devotion as may be applied to Christ;
but concludes with such confidence of a resurrection (and so timely a
one as to prevent corruption) as must be applied to Christ, to him
only, and cannot be understood of David, as both St. Peter and St. Paul
have observed, Acts ii. 24; xiii. 36. For David died, and was buried,
and saw corruption. I. David speaks of himself as a member of Christ,
and so he speaks the language of all good Christians, professing his
confidence in God ( ver. 1), his consent to him ( ver. 2), his
affection to the people of God ( ver. 3), his adherence to the true
worship of God ( ver. 4), and his entire complacency and satisfaction
in God and the interest he had in him, ver. 5-7. II. He speaks of
himself as a type of Christ, and so he speaks the language of Christ
himself, to whom all the rest of the psalm is expressly and at large
applied (Acts ii. 25, &c.). David speaks concerning him (not concerning
himself), "I foresaw the Lord always before my face," &c. And this he
spoke, being a prophet, ver. 30, 31. He spoke, 1. Of the special
presence of God with the Redeemer in his services and sufferings, ver.
8. 2. Of the prospect which the Redeemer had of his own resurrection
and the glory that should follow, which carried him cheerfully through
his undertaking, ver. 9-11.
Believing Confidence; Consecration to God.
Michtam of David.
1 Preserve me, O God: for in thee do I put my trust. 2 O my soul,
thou hast said unto the Lord, Thou art my Lord: my goodness extendeth
not to thee; 3 But to the saints that are in the earth, and to the
excellent, in whom is all my delight. 4 Their sorrows shall be
multiplied that hasten after another god: their drink offerings of
blood will I not offer, nor take up their names into my lips. 5 The
Lord is the portion of mine inheritance and of my cup: thou maintainest
my lot. 6 The lines are fallen unto me in pleasant places; yea, I
have a goodly heritage. 7 I will bless the Lord, who hath given me
counsel: my reins also instruct me in the night seasons.
This psalm is entitled Michtam, which some translate a golden psalm, a
very precious one, more to be valued by us than gold, yea, than much
fine gold, because it speaks so plainly of Christ and his resurrection,
who is the true treasure hidden in the field of the Old Testament.
I. David here flies to God's protection with a cheerful believing
confidence in it (v. 1): "Preserve me, O God! from the deaths, and
especially from the sins, to which I am continually exposed; for in
thee, and in thee only, do I put my trust." Those that by faith commit
themselves to the divine care, and submit themselves to the divine
guidance, have reason to hope for the benefit of both. This is
applicable to Christ, who prayed, Father, save me from this hour, and
trusted in God that he would deliver him.
II. He recognizes his solemn dedication of himself to God as his God
(v. 2): "O my soul! thou hast said unto the Lord, Thou art my Lord, and
therefore thou mayest venture to trust him." Note, 1. It is the duty
and interest of every one of us to acknowledge the Lord for our Lord,
to subject ourselves to him, and then to stay ourselves upon him.
Adonai signifies My stayer, the strength of my heart. 2. This must be
done with our souls: "O my soul! thou hast said it." Covenanting with
God must be heart-work; all that is within us must be employed therein
and engaged thereby. 3. Those who have avouched the Lord for their Lord
should be often putting themselves in mind of what they have done.
"Hast thou said unto the Lord, Thou art my Lord? Say it again then,
stand to it, abide by it, and never unsay it. Hast thou said it? Take
the comfort of it, and live up to it. He is thy Lord, and worship thou
him, and let thy eye be ever towards him."
III. He devotes himself to the honour of God in the service of the
saints (v. 2, 3): My goodness extends not to thee, but to the saints.
Observe, 1. Those that have taken the lord for their Lord must, like
him, be good and do good; we do not expect happiness without goodness.
2. Whatever good there is in us, or is done by us, we must humbly
acknowledge that it extends not to God; so that we cannot pretend to
merit any thing by it. God has no need of our services; he is not
benefited by them, nor can they add any thing to his infinite
perfection and blessedness. The wisest, and best, and most useful, men
in the world cannot be profitable to God, Job xxii. 2; xxxv. 7. God is
infinitely above us, and happy without us, and whatever good we do it
is all from him; so that we are indebted to him, not he to us: David
owns it (1 Chron. xxix. 14), Of thy own have we given thee. 3. If God
be ours, we must, for his sake, extend our goodness to those that are
his, to the saints in the earth; for what is done to them he is pleased
to take as done to himself, having constituted them his receivers.
Note, (1.) There are saints in the earth; and saints on earth we must
all be, or we shall never be saints in heaven. Those that are renewed
by the grace of God, and devoted to the glory of God, are saints on
earth. (2.) The saints in the earth are excellent ones, great, mighty,
magnificent ones, and yet some of them so poor in the world that they
need to have David's goodness extended to them. God makes them
excellent by the grace he gives them. The righteous is more excellent
than his neighbour, and then he accounts them excellent. They are
precious in his sight and honourable; they are his jewels, his peculiar
treasure. Their God is their glory, and a diadem of beauty to them.
(3.) All that have taken the Lord for their God delight in his saints
as excellent ones, because they bear his image, and because he loves
them. David, though a king, was a companion of all that feared God (Ps.
cxix. 63), even the meanest, which was a sign that his delight was in
them. (4.) It is not enough for us to delight in the saints, but, as
there is occasion, our goodness must extend to them; we must be ready
to show them the kindness they need, distribute to their necessities,
and abound in the labour of love to them. This is applicable to Christ.
The salvation he wrought out for us was no gain to God, for our ruin
would have been no loss to him; but the goodness and benefit of it
extend to us men, in whom he delighteth, Prov. viii. 31. For their
sakes, says he, I sanctify myself, John xvii. 19. Christ delights even
in the saints on earth, notwithstanding their weaknesses and manifold
infirmities, which is a good reason why we should.
IV. He disclaims the worship of all false gods and all communion with
their worshippers, v. 4. Here, 1. He reads the doom of idolaters, who
hasten after another God, being mad upon their idols, and pursuing them
as eagerly as if they were afraid they would escape from them: Their
sorrows shall be multiplied, both by the judgments they bring upon
themselves from the true God whom they forsake and by the
disappointment they will meet with in the false gods they embrace.
Those that multiply gods multiply griefs to themselves; for, whoever
thinks one God too little, will find two too many, and yet hundreds not
enough. 2. He declares his resolution to have no fellowship with them
nor with their unfruitful works of darkness: "Their drink-offerings of
blood will I not offer, not only because the gods they are offered to
are a lie, but because the offerings themselves are barbarous." At
God's altar, because the blood made atonement, the drinking of it was
most strictly prohibited, and the drink-offerings were of wine; but the
devil prescribed to his worshippers to drink of the blood of the
sacrifices, to teach them cruelty. "I will have nothing to do" (says
David) "with those bloody deities, nor so much as take their names into
my lips with any delight in them or respect to them." Thus must we hate
idols and idolatry with a perfect hatred. Some make this also
applicable to Christ and his undertaking, showing the nature of the
sacrifice he offered (it was not the blood of bulls and goats, which
was offered according to the law; that was never named, nor did he ever
make any mention of it, but his own blood), showing also the multiplied
sorrows of the unbelieving Jews, who hastened after another king,
Cæsar, and are still hastening after another Messiah, whom they in vain
look for.
V. He repeats the solemn choice he had made of God for his portion and
happiness (v. 5), takes to himself the comfort of the choice (v. 6),
and gives God the glory of it, v. 7. This is very much the language of
a devout and pious soul in its gracious exercises.
1. Choosing the Lord for its portion and happiness. "Most men take the
world for their chief good, and place their felicity in the enjoyments
of it; but this I say, The Lord is the portion of my inheritance and of
my cup, the portion I make choice of, and will gladly take up with, how
poor soever my condition is in this world. Let me have the love and
favour of God, and be accepted of him; let me have the comfort of
communion with God, and satisfaction in the communications of his
graces and comforts; let me have an interest in his promises, and a
title by promise to everlasting life and happiness in the future state;
and I have enough, I need no more, I desire no more, to complete my
felicity." Would we do well and wisely for ourselves, we must take God,
in Christ, to be, (1.) The portion of our inheritance in the other
world. Heaven is an inheritance. God himself is the inheritance of the
saints there, whose everlasting bliss is to enjoy him. We must take
that for our inheritance, our home, our rest, our lasting, everlasting,
good, and look upon this world to be no more ours than the country
through which our road lies when we are on a journey. (2.) The portion
of our cup in this world, with which we are nourished, and refreshed,
and kept from fainting. Those have not God for theirs who do not reckon
his comforts the most reviving cordials, acquaint themselves with them,
and make use of them as sufficient to counterbalance all the grievances
of this present time and to sweeten the most bitter cup of affliction.
2. Confiding in him for the securing of this portion: "Thou maintainest
my lot. Thou that hast by promise made over thy self to me, to be mine,
wilt graciously make good what thou hast promised, and never leave me
to myself to forfeit this happiness, nor leave it in the power of my
enemies to rob me of it. Nothing shall pluck me out of thy hands, nor
separate me from thy love, and the sure mercies of David." The saints
and their bliss are kept by the power of God.
3. Rejoicing in this portion, and taking a complacency in it (v. 6):
The lines have fallen to me in pleasant places. Those have reason to
say so that have God for their portion; they have a worthy portion, a
goodly heritage. What can they have better? What can they desire more?
Return unto thy rest, O my soul! and look no further. Note, Gracious
persons, though they still covet more of God, never covet more than
God; but, being satisfied of his loving-kindness, they are abundantly
satisfied with it, and envy not any their carnal mirth and sensual
pleasures and delights, but account themselves truly happy in what they
have, and doubt not but to be completely happy in what they hope for.
Those whose lot is cast, as David's was, in a land of light, in a
valley of vision, where God is known and worshipped, have, upon that
account, reason to say, The lines have fallen to me in pleasant places;
much more those who have not only the means, but the end, not only
Immanuel's land, but Immanuel's love.
4. Giving thanks to God for it, and for grace to make this wise and
happy choice (v. 7): "I will bless the Lord who has given me counsel,
this counsel, to take him for my portion and happiness." So ignorant
and foolish are we that, if we be left to ourselves, our hearts will
follow our eyes, and we shall choose our own delusions, and forsake our
own mercies for lying vanities; and therefore, if we have indeed taken
God for our portion and preferred spiritual and eternal blessings
before those that are sensible and temporal, we must thankfully
acknowledge the power and goodness of divine grace directing and
enabling us to make that choice. If we have the pleasure of it, let God
have the praise of it.
5. Making a good use of it. God having given him counsel by his word
and Spirit, his own reins also (his own thoughts) instructed him in the
night-season; when he was silent and solitary, and retired from the
world, then his own conscience (which is called the reins, Jer. xvii.
10) not only reflected with comfort upon the choice he had made, but
instructed or admonished him concerning the duties arising out of this
choice, catechized him, and engaged and quickened him to live as one
that had God for his portion, by faith to live upon him and to live to
him. Those who have God for their portion, and who will be faithful to
him, must give their own consciences leave to deal thus faithfully and
plainly with them.
All this may be applied to Christ, who made the Lord his portion and
was pleased with that portion, made his Father's glory his highest end
and made it his meat and drink to seek that and to do his will, and
delighted to prosecute his undertaking, pursuant to his Father's
counsel, depending upon him to maintain his lot and to carry him
through his undertaking. We may also apply it to ourselves in singing
it, renewing our choice of God as ours, with a holy complacency and
satisfaction.
Prophecy Relating to the Messiah; Sufferings and Consequent Glory of Christ.
8 I have set the Lord always before me: because he is at my right hand,
I shall not be moved. 9 Therefore my heart is glad, and my glory
rejoiceth: my flesh also shall rest in hope. 10 For thou wilt not
leave my soul in hell; neither wilt thou suffer thine Holy One to see
corruption. 11 Thou wilt show me the path of life: in thy presence is
fulness of joy; at thy right hand there are pleasures for evermore.
All these verses are quoted by St. Peter in his first sermon, after the
pouring out of the Spirit on the day of pentecost (Acts ii. 25-28); and
he tells us expressly that David in them speaks concerning Christ and
particularly of his resurrection. Something we may allow here of the
workings of David's own pious and devout affections towards God,
depending upon his grace to perfect every thing that concerned him, and
looking for the blessed hope, and happy state on the other side death,
in the enjoyment of God; but in these holy elevations towards God and
heaven he was carried by the spirit of prophecy quite beyond the
consideration of himself and his own case, to foretel the glory of the
Messiah, in such expressions as were peculiar to that, and could not be
understood of himself. The New Testament furnishes us with a key to let
us into the mystery of these lines.
I. These verses must certainly be applied to Christ; of him speaks the
prophet this, as did many of the Old-Testament prophets, who testified
beforehand the sufferings of Christ and the glory that should follow (1
Pet. i. 11), and that is the subject of this prophecy here. It is
foretold (as he himself showed concerning this, no doubt, among other
prophecies in this psalm, Luke xxiv. 44, 46) that Christ should suffer,
and rise from the dead, 1 Cor. xv. 3, 4.
1. That he should suffer and die. This is implied here when he says (v.
8), I shall not be moved; he supposed that he should be struck at, and
have a dreadful shock given him, as he had in his agony, when his soul
was exceedingly sorrowful, and he prayed that the cup might pass from
him. When he says, "My flesh shall rest," it is implied that he must
put off the body, and therefore must go through the pains of death. It
is likewise plainly intimated that his soul must go into a state of
separation from the body, and that his body, so deserted, would be in
imminent danger of seeing corruption--that he should not only die, but
be buried, and abide for some time under the power of death.
2. That he should be wonderfully borne up by the divine power in
suffering and dying. (1.) That he should not be moved, should not be
driven off from his undertaking nor sink under the weight of it, that
he should not fail nor be discouraged (Isa. xlii. 4), but should
proceed and persevere in it, till he could say, It is finished. Though
the service was hard and the encounter hot, and he trod the winepress
alone, yet he was not moved, did not give up the cause, but set his
face as a flint, Isa. l. 7-9. Here am I, let these go their way. Nay,
(2.) That his heart should rejoice and his glory be glad, that he
should go on with his undertaking, not only resolutely, but cheerfully,
and with unspeakable pleasure and satisfaction, witness that saying
(John xvii. 11), Now I am no more in the world, but I come to thee, and
that (John xviii. 11), The cup that my Father has given me, shall I not
drink it? and many the like. By his glory is meant his tongue, as
appears, Acts ii. 26. For our tongue is our glory, and never more so
than when it is employed in glorifying God. Now there were three things
which bore him up and carried him on thus cheerfully:--[1.] The respect
he had to his Father's will and glory in what he did: I have set the
Lord always before me. He still had an eye to his Father's commandment
(John x. 18, xiv. 31), the will of him that sent him. He aimed at his
Father's honour and the restoring of the interests of his kingdom among
men, and this kept him from being moved by the difficulties he met
with; for he always did those things that pleased his Father. [2.] The
assurance he had of his Father's presence with him in his sufferings:
He is at my right hand, a present help to me, nigh at hand in the time
of need. He is near that justifieth me (Isa. l. 8); he is at my right
hand, to direct and strengthen it, and hold it up, Ps. lxxxix. 21. When
he was in his agony an angel was sent from heaven to strengthen him,
Luke xxii. 43. To this the victories and triumphs of the cross were all
owing; it was the Lord at his right hand that struck through kings, Ps.
cx. 5; Isa. xlii. 1, 2. [3.] The prospect he had of a glorious issue of
his sufferings. It was for the joy set before him that he endured the
cross, Heb. xii. 2. He rested in hope, and that made his rest glorious,
Isa. xi. 10. He knew he should be justified in the Spirit by his
resurrection, and straightway glorified. See John xiii. 31, 32.
3. That he should be brought through his sufferings, and brought from
under the power of death by a glorious resurrection. (1.) That his soul
should not be left in hell, that is, his human spirit should not be
long left, as other men's spirits are, in a state of separation from
the body, but should, in a little time, return and be re-united to it,
never to part again. (2.) That being God's holy One in a peculiar
manner, sanctified to the work of redemption and perfectly free from
sin, he should not see corruption nor feel it. This implies that he
should not only be raised from the grave, but raised so soon that his
dead body should not so much as being to corrupt, which, in the course
of nature, it would have done if it had not been raised the third day.
We, who have so much corruption in our souls, must expect that our
bodies also will corrupt (Job xxiv. 19); but that holy One of God who
knew no sin saw no corruption. Under the law it was strictly ordered
that those parts of the sacrifices which were not burnt upon the altar
should by no means be kept till the third day, lest they should putrefy
(Lev. vii. 15, 18), which perhaps pointed at Christ's rising the third
day, that he might not see corruption--neither was a bone of him
broken.
4. That he should be abundantly recompensed for his sufferings, with
the joy set before him, v. 11. He was well assured, (1.) That he should
not miss of his glory: "Thou wilt show me the path of life, and lead me
to that life through this darksome valley." In confidence of this, when
he gave up the ghost, he said, Father, into thy hands I commit my
spirit; and, a little before, Father, glorify me with thy own self.
(2.) That he should be received into the presence of God, to sit at his
right hand. His being admitted into God's presence would be the
acceptance of his service and his being set at his right hand the
recompence of it. (3.) Thus, as a reward for the sorrows he underwent
for our redemption, he should have a fulness of joy, and pleasures for
evermore; not only the glory he had with God, as God, before all
worlds, but the joy and pleasure of a Mediator, in seeing his seed, and
the success and prosperity of his undertaking, Isa. liii. 10, 11.
II. Christ being the Head of the body, the church, these verses may,
for the most part, be applied to all good Christians, who are guided
and animated by the Spirit of Christ; and, in singing them, when we
have first given glory to Christ, in whom, to our everlasting comfort,
they have had their accomplishment, we may then encourage and edify
ourselves and one another with them, and may hence learn, 1. That it is
our wisdom and duty to set the Lord always before us, and to see him
continually at our right hand, wherever we are, to eye him as our chief
good and highest end, our owner, ruler, and judge, our gracious
benefactor, our sure guide and strict observer; and, while we do thus,
we shall not be moved either from our duty or from our comfort. Blessed
Paul set the Lord before him, when, though bonds and afflictions did
await him, he could bravely say, None of these things move me, Acts xx.
24. 2. That, if our eyes be ever towards God, our hearts and tongues
may ever rejoice in him; it is our own fault if they do not. If the
heart rejoice in God, out of the abundance of that let the mouth speak,
to his glory, and the edification of others. 3. That dying Christians,
as well as a dying Christ, may cheerfully put off the body, in a
believing expectation of a joyful resurrection: My flesh also shall
rest in hope. Our bodies have little rest in this world, but in the
grave they shall rest as in their beds, Isa. lvii. 2. We have little to
hope for from this life, but we shall rest in hope of a better life; we
may put off the body in that hope. Death destroys the hope of man (Job
xiv. 19), but not the hope of a good Christian, Prov. xiv. 32. He has
hope in his death, living hopes in dying moments, hopes that the body
shall not be left for ever in the grave, but, though it see corruption
for a time, it shall, at the end of the time, be raised to immortality;
Christ's resurrection is an earnest of ours if we be his. 4. That those
who live piously with God in their eye may die comfortably with heaven
in their eye. In this world sorrow is our lot, but in heaven there is
joy. All our joys here are empty and defective, but in heaven there is
a fulness of joy. Our pleasures here are transient and momentary, and
such is the nature of them that it is not fit they should last long;
but those at God's right hand are pleasures for evermore; for they are
the pleasures of immortal souls in the immediate vision and fruition of
an eternal God.
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P S A L M S
PSALM XVII.
David being in great distress and danger by the malice of his enemies,
does, in this psalm, by prayer address himself to God, his tried
refuge, and seeks shelter in him. I. He appeals to God concerning his
integrity, ver. 1-4. II. He prays to God still to be upheld in his
integrity and preserved from the malice of his enemies, ver. 5-8, 13.
III. He gives a character of his enemies, using that as a plea with God
for his preservation, ver. 9-12, 14. IV. He comforts himself with the
hopes of his future happiness, ver. 15. Some make him, in this, a type
of Christ, who was perfectly innocent, and yet was hated and
persecuted, but, like David, committed himself and his cause to him
that judgeth righteously.
Sincere and Importunate Prayer.
A prayer of David.
1 Hear the right, O Lord, attend unto my cry, give ear unto my prayer,
that goeth not out of feigned lips. 2 Let my sentence come forth from
thy presence; let thine eyes behold the things that are equal. 3 Thou
hast proved mine heart; thou hast visited me in the night; thou hast
tried me, and shalt find nothing; I am purposed that my mouth shall not
transgress. 4 Concerning the works of men, by the word of thy lips I
have kept me from the paths of the destroyer. 5 Hold up my goings in
thy paths, that my footsteps slip not. 6 I have called upon thee, for
thou wilt hear me, O God: incline thine ear unto me, and hear my
speech. 7 show thy marvellous lovingkindness, O thou that savest by
thy right hand them which put their trust in thee from those that rise
up against them.
This psalm is a prayer. As there is a time to weep and a time to
rejoice, so there is a time for praise and a time for prayer. David was
now persecuted, probably by Saul, who hunted him like a partridge on
the mountains; without were fightings, within were fears, and both
urged him as a suppliant to the throne of mercy. He addresses himself
to God in these verses both by way of appeal (Hear the right, O Lord!
let my righteous cause have a hearing before thy tribunal, and give
judgment upon it) and by way of petition (Give ear unto my prayer v. 1,
and again v. 6, Incline thy ear unto me and hear my speech); not that
God needs to be thus pressed with our importunity, but he gives us
leave thus to express our earnest desire of his gracious answers to our
prayers. These things he pleads with God for audience, 1. That he was
sincere, and did not dissemble with God in his prayer: It goeth not out
of feigned lips. He meant as he spoke, and the feelings of his mind
agreed with the expressions of his mouth. Feigned prayers are
fruitless; but, if our hearts lead our prayers, God will meet them with
his favour. 2. That he had been used to pray at other times, and it was
not his distress and danger that now first brought him to his duty: "I
have called upon thee formerly (v. 6); therefore, Lord, hear me now."
It will be a great comfort to us if trouble, when it comes, find the
wheels of prayer a-going, for then we may come with the more boldness
to the throne of grace. Tradesmen are willing to oblige those that have
been long their customers. 3. That he was encouraged by his faith to
expect God would take notice of his prayers: "I know thou wilt hear me,
and therefore, O God, incline thy ear to me." Our believing dependence
upon God is a good plea to enforce our desires towards him. Let us now
see,
I. What his appeal is; and here observe,
1. What the court is to the cognizance and determination of which he
makes his appeal; it is the court of heaven. "Lord, do thou hear the
right, for Saul is so passionate, so prejudiced, that he will not hear
it. Lord, let my sentence come forth from thy presence, v. 2. Men
sentence me to be pursued and cut off as an evil-doer. Lord, I appeal
from them to thee." This he did in a public remonstrance before Saul's
face (1 Sam. xxiv. 12, The Lord judge between me and thee), and he
repeats it here in his private devotions. Note, (1.) The equity and
extent of God's government and judgment are a very great support to
injured innocency. If we are blackened, and abused, and misrepresented,
by unrighteous men, it is a comfort that we have a righteous God to go
to, who will take our part, who is the patron of the oppressed, whose
judgment is according to truth, by the discoveries of which every
person and every cause will appear in a true light, stripped of all
false colours, and by the decisions of which all unrighteous dooms will
be reversed, and to every man will be rendered according to his work.
(2.) Sincerity dreads no scrutiny, no, not that of God himself,
according to the tenour of the covenant of grace: Let thy eyes behold
the things that are equal. God's omniscience is as much the joy of the
upright as it is the terror of hypocrites, and is particularly
comfortable to those who are falsely accused and in any wise have wrong
done them.
2. What the evidence is by which he hopes to make good his appeal; it
is the trial God had made of him (v. 3): Thou hast proved my heart.
God's sentence is therefore right, because he always proceeds upon his
knowledge, which is more certain and infallible than that which men
attain to by the closest views and the strictest investigations.
(1.) He knew God had tried him, [1.] By his own conscience, which is
God's deputy in the soul. The spirit of a man is the candle of the
Lord, with this God had searched him, and visited him in the night,
when he communed with his own heart upon his bed. He had submitted to
the search, and had seriously reviewed the actions of his life, to
discover what was amiss, but could find nothing of that which his
enemies charged him with. [2.] By providence. God had tried him by the
fair opportunity he had, once and again, to kill Saul; he had tried him
by the malice of Saul, the treachery of his friends, and the many
provocations that were given him; so that, if he had been the man he
was represented to be, it would have appeared; but, upon all these
trials, there was nothing found against him, no proof at all of the
things whereof they accused him.
(2.) God tried his heart, and could witness to the integrity of that;
but, for the further proof of his integrity, he himself takes notice of
two things concerning which his conscience bore him record:--[1.] That
he had a fixed resolution against all sins of the tongue: "I have
purposed and fully determined, in the strength of God's grace, that my
mouth shall not transgress." He does not say, "I hope that it will
not," or, "I wish that it may not," but, "I have fully purposed that it
shall not:" with this bridle he kept his mouth, Ps. xxxix. 1. Note,
Constant resolution and watchfulness against sins of the tongue will be
a good evidence of our integrity. If any offend not in word, the same
is a perfect man, Jam. iii. 2. He does not say, "My mouth never shall
transgress" (for in many things we all offend), but, "I have purposed
that it shall not;" and he that searches the heart knows whether the
purpose be sincere. [2.] That he had been as careful to refrain from
sinful actions as from sinful words (v. 4): "Concerning the common
works of men, the actions and affairs of human life, I have, by the
direction of thy word, kept myself from the paths of the destroyer."
Some understand it particularly, that he had not been himself a
destroyer of Saul, when it lay in his power, nor had he permitted
others to be so, but said to Abishai, Destroy him not, 1 Sam. xxvi. 9.
But it may be taken more generally; he kept himself from all evil
works, and endeavoured, according to the duty of his place, to keep
others from them too. Note, First, The ways of sin are paths of the
destroyer, of the devil, whose name is Abaddon and Apollyon, a
destroyer, who ruins souls by decoying them into the paths of sin.
Secondly, It concerns us all to keep out of the paths of the destroyer;
for, if we walk in those ways that lead to destruction, we must thank
ourselves if destruction and misery be our portion at last. Thirdly, It
is by the word of God, as our guide and rule, that we must keep out of
the paths of the destroyer, by observing its directions and
admonitions, Ps. cxix. 9. Fourthly, If we carefully avoid all the paths
of sin, it will be very comfortable in the reflection, when we are in
trouble. If we keep ourselves, that the wicked one touch us not with
his temptations (1 John v. 18), we may hope he will not be able to
touch us with his terrors.
II. What his petition is; it is, in short, this, That he might
experience the good work of God in him, as an evidence of and
qualification for the good will of God towards him: this is grace and
peace from God the Father. 1. He prays for the work of God's grace in
him (v. 5): "Hold up my going in thy paths. Lord, I have, by thy grace,
kept myself from the paths of the destroyer; by the same grace let me
be kept in thy paths; let me not only be restrained from doing that
which is evil, but quickened to abound always in that which is good.
Let my goings be held in thy paths, that I may not turn back from them
nor turn aside out of them; let them be held up in thy paths, that I
may not stumble and fall into sin, that I may not trifle and neglect my
duty. Lord, as thou hast kept me hitherto, so keep me still." Those
that are, through grace, going in God's paths, have need to pray, and
do pray, that their goings may be held up in those paths; for we stand
no longer than he is pleased to hold us, we go no further than he is
pleased to lead us, bear us up, and carry us. David had been kept in
the way of his duty hitherto, and yet he does not think that this would
be his security for the future, and therefore prays, "Lord, still hold
me up." Those that would proceed and persevere in the way of God must,
by faith and prayer, fetch in daily fresh supplies of grace and
strength from him. David was sensible that his way was slippery, that
he himself was weak, and not so well fixed and furnished as he should
be, that there were those who watched for his halting and would improve
the least slip against him, and therefore he prays, "Lord, hold me up,
that my foot slip not, that I may never say nor do any thing that looks
either dishonest or distrustful of thee and thy providence and
promise." 2. He prays for the tokens of God's favour to him, v. 7.
Observe here, (1.) How he eyes God as the protector and Saviour of his
people, so he calls him, and thence he takes his encouragement in
prayer: O thou that savest by thy right hand (by thy own power, and
needest not the agency of any other) those who put their trust in thee
from those that rise up against them. It is the character of God's
people that they trust in him; he is pleased to make them confidants,
for his secret is with the righteous; and they make him their trust,
for to him they commit themselves. Those that trust in God have many
enemies, many that rise up against them and seek their ruin; but they
have one friend that is able to deal with them all, and, if he be for
them, no matter who is against them. He reckons it his honour to be
their Saviour. His almighty power is engaged for them, and they have
all found him ready to save them. The margin reads it, O thou that
savest those who trust in thee from those that rise up against thy
right hand. Those that are enemies to the saints are rebels against God
and his right hand, and therefore, no doubt, he will, in due time,
appear against them. (2.) What he expects and desires from God: Show
thy marvellous loving-kindness. The word signifies, [1.] Distinguishing
favours. "Set apart thy loving-kindnesses for me; put me not off with
common mercies, but be gracious to me, as thou usest to do to those who
love thy name." [2.] Wonderful favours. "O make thy loving-kindness
admirable! Lord, testify thy favour to me in such a way that I and
others may wonder at it." God's loving-kindness is marvellous for the
freeness and the fulness of it; in some instances it appears, in a
special manner, marvellous (Ps. cxviii. 23), and it will certainly
appear so in the salvation of the saints, when Christ shall come to be
glorified in the saints and to be admired in all those that believe.
Prayer for Protecting Mercy; Character of David's Enemies.
8 Keep me as the apple of the eye, hide me under the shadow of thy
wings, 9 From the wicked that oppress me, from my deadly enemies, who
compass me about. 10 They are inclosed in their own fat: with their
mouth they speak proudly. 11 They have now compassed us in our steps:
they have set their eyes bowing down to the earth; 12 Like as a lion
that is greedy of his prey, and as it were a young lion lurking in
secret places. 13 Arise, O Lord, disappoint him, cast him down:
deliver my soul from the wicked, which is thy sword: 14 From men
which are thy hand, O Lord, from men of the world, which have their
portion in this life, and whose belly thou fillest with thy hid
treasure: they are full of children, and leave the rest of their
substance to their babes. 15 As for me, I will behold thy face in
righteousness: I shall be satisfied, when I awake, with thy likeness.
We may observe, in these verses,
I. What David prays for. Being compassed about with enemies that sought
his life, he prays to God to preserve him safely through all their
attempts against him, to the crown to which he was anointed. This
prayer is both a prediction of the preservation of Christ through all
the hardships and difficulties of his humiliation, to the glories and
joys of his exalted state, and a pattern to Christians to commit the
keeping of their souls to God, trusting him to preserve them to his
heavenly kingdom. He prays,
1. That he himself might be protected (v. 8): "Keep me safe, hide me
close, where I may not be found, where I may not be come at. Deliver my
soul, not only my mortal life from death, but my immortal spirit from
sin." Those who put themselves under God's protection may in faith
implore the benefit of it.
(1.) He prays that God would keep him, [1.] With as much care as a man
keeps the apple of his eye with, which nature has wonderfully fenced
and teaches us to guard. If we keep God's law as the apple of our eye
(Prov. vii. 2), we may expect that God will so keep us; for it is said
concerning his people that whoso touches them touches the apple of his
eye, Zech. ii. 8. [2.] With as much tenderness as the hen gathers her
young ones under her wings with; Christ uses the similitude, Matt.
xxiii. 37. "Hide me under the shadow of thy wings, where I may be both
safe and warm." Or, perhaps, it rather alludes to the wings of the
cherubim shadowing the mercy-seat: "Let me be taken under the
protection of that glorious grace which is peculiar to God's Israel."
What David here prays for was performed to the Son of David, our Lord
Jesus, of whom it is said (Isa. xlix. 2) that God hid him in the shadow
of his hand, hid him as a polished shaft in his quiver.
(2.) David further prays, "Lord, keep me from the wicked, from men of
the world," [1.] "From being, and doing, like them, from walking in
their counsel, and standing in their way, and eating of their
dainties." [2.] "From being destroyed and run down by them. Let them
not have their will against me; let them not triumph over me."
2. That all the designs of his enemies to bring his either into sin or
into trouble might be defeated (v. 13): "Arise, O Lord! appear for me,
disappoint him, and cast him down in his own eyes by the
disappointment." While Saul persecuted David, how often did he miss his
prey, when he thought he had him sure! And how were Christ's enemies
disappointed by his resurrection, who thought they had gained their
point when they had put him to death!
II. What he pleads for the encouraging of his own faith in these
petitions, and his hope of speeding. He pleads,
1. The malice and wickedness of his enemies: "They are such as are not
fit to be countenanced, such as, if I be not delivered from them by the
special care of God himself, will be my ruin. Lord, see what wicked men
those are that oppress me, and waste me, and run me down." (1.) "They
are very spiteful and malicious; they are my deadly enemies, that
thirst after my blood, my heart's blood--enemies against the soul," so
the word is. David's enemies did what they could to drive him to sin
and drive him away from God; they bade him go serve other gods (1 Sam.
xxvi. 19), and therefore he had reason to pray against them. Note,
Those are our worst enemies, and we ought so to account them, that are
enemies to our souls. (2.) "They are very secure and sensual, insolent
and haughty (v. 10): They are enclosed in their own fat, wrap
themselves, hug themselves, in their own honour, and power, and plenty,
and then make light of God, and set his judgments at defiance, Ps.
lxxiii. 7; Job xv. 27. They wallow in pleasure, and promise themselves
that to-morrow shall be as this day. And therefore with their mouth
they speak proudly, glorying in themselves, blaspheming God, trampling
upon his people, and insulting them." See Rev. xiii. 5, 6. "Lord, are
not such men as these fit to be mortified and humbled, and made to know
themselves? Will it not be for thy glory to look upon these proud men
and abase them?" (3.) "They are restless and unwearied in their
attempts against me: They compass me about, v. 9. They have now in a
manner gained their point; they have surrounded us, they have compassed
us in our steps, they track us wherever we go, follow us as close as
the hound does the hare, and take all advantages against us, being both
too many and too quick for us. And yet they pretend to look another
way, and set their eyes bowing down to the earth, as if they were
meditating, retired into themselves, and thinking of something else;"
or (as some think), "They are watchful and intent upon it, to do us a
mischief; they are down-looked, and never let slip any opportunity of
compassing their design." (4.) "The ringleader of them (that was Saul)
is in a special manner bloody and barbarous, politic and projecting (v.
12), like a lion that lives by prey and is therefore greedy of it." It
is as much the meat and drink of a wicked man to do mischief as it is
of a good man to do good. He is like a young lion lurking in secret
places, disguising his cruel designs. This is fitly applied to Saul,
who sought David on the rocks of the wild goats (1 Sam. xxiv. 2) and in
the wilderness of Ziph (Ps. xxvi. 2), where lions used to lurk for
their prey.
2. The power God had over them, to control and restrain them. He
pleads, (1.) "Lord, they are thy sword; and will any father suffer his
sword to be drawn against his own children?" As this is a reason why we
should patiently bear the injuries of men, that they are but the
instruments of the trouble (it comes originally from God, to whose will
we are bound to submit), so it is an encouragement to us to hope both
that their wrath shall praise him and that the remainder thereof he
will restrain, that they are God's sword, which he can manage as he
pleases, which cannot move without him, and which he will sheathe when
he has done his work with it. (2.) "They are thy hand, by which thou
dost chastise thy people and make them feel thy displeasure." He
therefore expects deliverance from God's hand because from God's hand
the trouble came. Una eademque manus vulnus opemque tulit--The same
hand wounds and heals. There is no flying from God's hand but by flying
to it. It is very comfortable, when we are in fear of the power of man,
to see it dependent upon and in subjection to the power of God; see
Isa. x. 6, 7, 15.
3. Their outward prosperity (v. 14): "Lord, appear against them, for,"
(1.) "They are entirely devoted to the world, and care not for thee and
thy favour. They are men of the world, actuated by the spirit of the
world, walking according to the course of this world, in love with the
wealth and pleasure of this world, eager in the pursuits of it (making
them their business) and at ease in the enjoyments of it--making them
their bliss. They have their portion in this life; they look upon the
good things of this world as the best things, and sufficient to make
them happy, and they choose them accordingly, place their felicity in
them, and aim at them as their chief good; they rest satisfied with
them, their souls take their ease in them, and they look no further,
nor are in any care to provide for another life. These things are their
consolation (Luke vi. 24), their good things (Luke xvi. 25), their
reward (Matt. vi. 5), the penny they agreed for, Matt. xx. 13. Now,
Lord, shall men of this character be supported and countenanced against
those who honour thee by preferring thy favour before all the wealth in
this world, and taking thee for their portion?" Ps. xvi. 5. (2.) They
have abundance of the world. [1.] They have enlarged appetites, and a
great deal wherewith to satisfy them: Their bellies thou fillest with
thy hidden treasures. The things of this world are called treasures,
because they are so accounted; otherwise, to a soul, and in comparison
with eternal blessings, they are but trash. They are hidden in the
several parts of the creation, and hidden in the sovereign disposals of
Providence. They are God's hidden treasures, for the earth is his and
the fulness thereof, though the men of the world think it is their own
and forget God's property in it. Those that fare deliciously every day
have their bellies filled with these hidden treasures; and they will
but fill the belly (1 Cor. vi. 13); they will not fill the soul; they
are not bread for that, nor can they satisfy, Isa. lv. 2. They are
husks, and ashes, and wind; and yet most men, having no care for their
souls, but all for their bellies, take up with them. [2.] They have
numerous families, and a great deal to leave to them: They are full of
children, and yet their pasture is not overstocked; they have enough
for them all, and leave the rest of their substance to their babes, to
their grand-children; and this is their heaven, it is their bliss, it
is their all. "Lord," said David, "deliver me from them; let me not
have my portion with them. Deliver me from their designs against me;
for, they having so much wealth and power, I am not able to deal with
them unless the Lord be on my side."
4. He pleads his own dependence upon God as his portion and happiness.
"They have their portion in this life, but as for me (v. 15) I am none
of them, I have but little of the world. Nec habeo, nec careo, nec
curo--I neither have, nor need, nor care for it. It is the vision and
fruition of God that I place my happiness in; that is it I hope for,
and comfort myself with the hopes of, and thereby distinguish myself
from those who have their portion in this life." Beholding God's face
with satisfaction may be considered, (1.) As our duty and comfort in
this world. We must in righteousness (clothed with Christ's
righteousness, having a good heart and a good life) by faith behold
God's face and set him always before us, must entertain ourselves from
day to day with the contemplation of the beauty of the Lord; and, when
we awake every morning, we must be satisfied with his likeness set
before us in his word, and with his likeness stamped upon us by his
renewing grace. Our experience of God's favour to us, and our
conformity to him, should yield us more satisfaction than those have
whose belly is filled with the delights of sense. 2. As our recompence
and happiness in the other world. With the prospect of that he
concluded the foregoing psalm, and so this. That happiness is prepared
and designed only for the righteous that are justified and sanctified.
They shall be put in possession of it when they awake, when the soul
awakes, at death, out of its slumber in the body, and when the body
awakes, at the resurrection, out of its slumber in the grave. That
blessedness will consist in three things:--[1.] The immediate vision of
God and his glory: I shall behold thy face, not, as in this world,
through a glass darkly. The knowledge of God will there be perfected
and the enlarged intellect filled with it. [2.] The participation of
his likeness. Our holiness will there be perfect. This results from the
former (1 John iii. 2): When he shall appear we shall be like him, for
we shall see him as he is. [3.] A complete and full satisfaction
resulting from all this: I shall be satisfied, abundantly satisfied
with it. There is no satisfaction for a soul but in God, and in his
face and likeness, his good-will towards us and his good work in us;
and even that satisfaction will not be perfect till we come to heaven.
__________________________________________________________________
P S A L M S
PSALM XVIII.
This psalm we met with before, in the history of David's life, 2 Sam.
xxii. That was the first edition of it; here we have it revived,
altered a little, and fitted for the service of the church. It is
David's thanksgiving for the many deliverances God had wrought for him;
these he desired always to preserve fresh in his own memory and to
diffuse and entail the knowledge of them. It is an admirable
composition. The poetry is very fine, the images are bold, the
expressions lofty, and every word is proper and significant; but the
piety far exceeds the poetry. Holy faith, and love, and joy, and
praise, and hope, are here lively, active, and upon the wing. I. He
triumphs in God, ver. 1-3. II. He magnifies the deliverances God had
wrought for him, ver. 4-19. III. He takes the comfort of his integrity,
which God had thereby cleared up, ver. 20-28. IV. He gives to God the
glory of all his achievements, ver. 29-42. V. He encourages himself
with the expectation of what God would further do for him and his, ver.
43-50.
David's Triumphs in God; Devout Confidence.
To the chief musician, A psalm of David, the servant of the Lord, who
spake unto the Lord
the words of this song in the day that the Lord delivered him from the
hand of all his enemies.
1 I will love thee, O Lord, my strength. 2 The Lord is my rock, and
my fortress, and my deliverer; my God, my strength, in whom I will
trust; my buckler, and the horn of my salvation, and my high tower. 3
I will call upon the Lord, who is worthy to be praised: so shall I be
saved from mine enemies. 4 The sorrows of death compassed me, and the
floods of ungodly men made me afraid. 5 The sorrows of hell compassed
me about: the snares of death prevented me. 6 In my distress I called
upon the Lord, and cried unto my God: he heard my voice out of his
temple, and my cry came before him, even into his ears. 7 Then the
earth shook and trembled; the foundations also of the hills moved and
were shaken, because he was wroth. 8 There went up a smoke out of his
nostrils, and fire out of his mouth devoured: coals were kindled by it.
9 He bowed the heavens also, and came down: and darkness was under
his feet. 10 And he rode upon a cherub, and did fly: yea, he did fly
upon the wings of the wind. 11 He made darkness his secret place; his
pavilion round about him were dark waters and thick clouds of the
skies. 12 At the brightness that was before him his thick clouds
passed, hail stones and coals of fire. 13 The Lord also thundered in
the heavens, and the Highest gave his voice; hail stones and coals of
fire. 14 Yea, he sent out his arrows, and scattered them; and he shot
out lightnings, and discomfited them. 15 Then the channels of waters
were seen, and the foundations of the world were discovered at thy
rebuke, O Lord, at the blast of the breath of thy nostrils. 16 He
sent from above, he took me, he drew me out of many waters. 17 He
delivered me from my strong enemy, and from them which hated me: for
they were too strong for me. 18 They prevented me in the day of my
calamity: but the Lord was my stay. 19 He brought me forth also into
a large place; he delivered me, because he delighted in me.
The title gives us the occasion of penning this psalm; we had it before
(2 Sam. xxii. 1), only here we are told that the psalm was delivered to
the chief musician, or precentor, in the temple-songs. Note, The
private compositions of good men, designed by them for their own use,
may be serviceable to the public, that others may not only borrow light
from their candle, but heat from their fire. Examples sometimes teach
better than rules. And David is here called the servant of the Lord, as
Moses was, not only as every good man is God's servant, but because,
with his sceptre, with his sword, and with his pen, he greatly promoted
the interests of God's kingdom in Israel. It was more his honour that
he was a servant of the Lord than that he was king of a great kingdom;
and so he himself accounted it (Ps. cxvi. 16): O Lord! truly I am thy
servant. In these verses,
I. He triumphs in God and his relation to him. The first words of the
psalm, I will love thee, O Lord! my strength, are here prefixed as the
scope and contents of the whole. Love to God is the first and great
commandment of the law, because it is the principle of all our
acceptable praise and obedience; and this use we should make of all the
mercies God bestows upon us, our hearts should thereby be enlarged in
love to him. This he requires and will accept; and we are very
ungrateful if we grudge him so poor a return. An interest in the person
loved is the lover's delight; this string therefore he touches, and on
this he harps with much pleasure (v. 2): "The Lord Jehovah is my God;
and then he is my rock, my fortress, all that I need and can desire in
my present distress." For there is that in God which is suited to all
the exigencies and occasions of his people that trust in him. "He is my
rock, and strength, and fortress;" that is, 1. "I have found him so in
the greatest dangers and difficulties." 2. "I have chosen him to be so,
disclaiming all others, and depending upon him alone to protect me."
Those that truly love God may thus triumph in him as theirs, and may
with confidence call upon him, v. 3. This further use we should make of
our deliverances, we must not only love God the better, but love prayer
the better--call upon him as long as we live, especially in time of
trouble, with an assurance that so we shall be saved; for thus it is
written, Whosoever shall call upon the name of the Lord shall be saved,
Acts ii. 21.
II. He sets himself to magnify the deliverances God had wrought for
him, that he might be the more affected in his returns of praise. It is
good for us to observe all the circumstances of a mercy, which magnify
the power of God and his goodness to us in it.
1. The more imminent and threatening the danger was out of which we
were delivered the greater is the mercy of the deliverance. David now
remembered how the forces of his enemies poured in upon him, which he
calls the floods of Belial, shoals of the children of Belial, likely to
overpower him with numbers. They surrounded him, compassed him about;
they surprised him, and by that means were very near seizing him; their
snares prevented him, and, when without were fightings, within were
fears and sorrows, v. 4, 5. His spirit was overwhelmed, and he looked
upon himself as a lost man; see Ps. cxvi. 3.
2. The more earnest we have been with God for deliverance, and the more
direct answer it is to our prayers, the more we are obliged to be
thankful. David's deliverances were so, v. 6. David was found a praying
man, and God was found a prayer-hearing God. If we pray as he did, we
shall speed as he did. Though distress drive us to prayer, God will not
therefore be deaf to us; nay, being a God of pity, he will be the more
ready to succour us.
3. The more wonderful God's appearances are in any deliverance the
greater it is: such were the deliverances wrought for David, in which
God's manifestation of his presence and glorious attributes is most
magnificently described, v. 7, &c. Little appeared of man, but much of
God, in these deliverances. (1.) He appeared a God of almighty power;
for he made the earth shake and tremble, and moved even the foundations
of the hills (v. 7), as of old at Mount Sinai. When the men of the
earth were struck with fear, then the earth might be said to tremble;
when the great men of the earth were put into confusion, then the hills
moved. (2.) He showed his anger and displeasure against the enemies and
persecutors of his people: He was wroth, v. 7. His wrath smoked, it
burned, it was fire, it was devouring fire (v. 8), and coals were
kindled by it. Those that by their own sins make themselves as coals
(that is, fuel) to this fire will be consumed by it. He that ordains
his arrows against the persecutors sends them forth when he pleases,
and they are sure to hit the mark and do execution; for those arrows
are lightnings, v. 14. (3.) He showed his readiness to plead his
people's cause and work deliverance for them; for he rode upon a cherub
and did fly, for the maintaining of right and the relieving of his
distressed servants, v. 10. No opposition, no obstruction, can be given
to him who rides upon the wings of the wind, who rides on the heavens,
for the help of his people, and, in his excellency, on the skies. (4.)
He showed his condescension, in taking cognizance of David's case: He
bowed the heavens and came down (v. 9), did not send an angel, but came
himself, as one afflicted in the afflictions of his people. (5.) He
wrapped himself in darkness, and yet commanded light to shine out of
darkness for his people, Isa. xlv. 15. He is a God that hideth himself;
for he made darkness his pavilion, v. 11. his glory is invisible, his
counsels are unsearchable, and his proceedings unaccountable, and so,
as to us, clouds and darkness are round about him; we know not the way
that he takes, even when he is coming towards us in ways of mercy; but,
when his designs are secret, they are kind; for, though he hide
himself, he is the God of Israel, the Saviour. And, at his brightness,
the thick clouds pass (v. 12), comfort returns, the face of affairs is
changed, and that which was gloomy and threatening becomes serene and
pleasant.
4. The greater the difficulties are that lie in the way of deliverance
the more glorious the deliverance is. For the rescuing of David, the
waters were to be divided till the very channels were seen; the earth
was to be cloven till the very foundations of it were discovered, v.
15. There were waters deep and many, waters out of which he was to be
drawn (v. 16), as Moses, who had his name from being drawn out of the
water literally, as David was figuratively. His enemies were strong,
and they hated him; had he been left to himself, they would have been
too strong for him, v. 17. And they were too quick for him; for they
prevented him in the day of his calamity, v. 18. But, in the midst of
his troubles, the Lord was his stay, so that he did not sink. Note, God
will not only deliver his people out of their troubles in due time, but
he will sustain them and bear them up under their troubles in the mean
time.
5. That which especially magnified the deliverance was that his comfort
was the fruit of it and God's favour was the root and fountain of it.
(1.) It was an introduction to his preferment, v. 19. "He brought me
forth also out of my straits into a large place, where I had room, not
only to turn, but to thrive in." (2.) It was a token of God's favour to
him, and that made it doubly sweet: "He delivered me because he
delighted in me, not for my merit, but for his own grace and
good-will." Compare this with 2 Sam. xv. 26, If he thus say, I have no
delight in thee, here I am. We owe our salvation, that great
deliverance, to the delight God had in the Son of David, in whom he has
declared himself to be well pleased.
In singing this we must triumph in God, and trust in him: and we may
apply it to Christ the Son of David. The sorrows of death surrounded
him; in his distress he prayed (Heb. v. 7); God made the earth to shake
and tremble, and the rocks to cleave, and brought him out, in his
resurrection, into a large place, because he delighted in him and in
his undertaking.
Devout Thanksgivings; Devout Confidence
20 The Lord rewarded me according to my righteousness; according to the
cleanness of my hands hath he recompensed me. 21 For I have kept the
ways of the Lord, and have not wickedly departed from my God. 22 For
all his judgments were before me, and I did not put away his statutes
from me. 23 I was also upright before him, and I kept myself from
mine iniquity. 24 Therefore hath the Lord recompensed me according to
my righteousness, according to the cleanness of my hands in his
eyesight. 25 With the merciful thou wilt show thyself merciful; with
an upright man thou wilt show thyself upright; 26 With the pure thou
wilt show thyself pure; and with the froward thou wilt show thyself
froward. 27 For thou wilt save the afflicted people; but wilt bring
down high looks. 28 For thou wilt light my candle: the Lord my God
will enlighten my darkness.
Here, I. David reflects with comfort upon his own integrity, and
rejoices in the testimony of his conscience that he had had his
conversation in godly sincerity and not with fleshly wisdom, 2 Cor. i.
12. His deliverances were an evidence of this, and this was the great
comfort of his deliverances. His enemies had misrepresented him, and
perhaps, when his troubles continued long, he began to suspect himself;
but, when God visibly took his part, he had both the credit and the
comfort of his righteousness. 1. His deliverances cleared his innocency
before men, and acquitted him from those crimes which he was falsely
accused of. This he calls rewarding him according to his righteousness
(v. 20, 24), that is, determining the controversy between him and his
enemies, according to the justice of his cause and the cleanness of his
hands, from that sedition, treason, and rebellion, with which he was
charged. He had often appealed to God concerning his innocency; and now
God had given judgment upon the appeal (as he always will) according to
equity. 2. They confirmed the testimony of his own conscience for him,
which he here reviews with a great deal of pleasure, v. 21-23. His own
heart knows, and is ready to attest it, (1.) That he had kept firmly to
his duty, and had not departed, not wickedly, not wilfully departed,
from his God. Those that forsake the ways of the Lord do, in effect,
depart from their God, and it is a wicked thing to do so. But though we
are conscious to ourselves of many a stumble, and many a false step
taken, yet if we recover ourselves by repentance, and go on in the way
of our duty, it shall not be construed into a departure, for it is not
a wicked departure, from our God. (2.) That he had kept his eye upon
the rule of God's commands (v. 22): "All his judgments were before me;
and I had a respect to them all, despised none as little, disliked none
as hard, but made it my care and business to conform to them all. His
statutes I did not put away from me, out of my sight, out of my mind,
but kept my eye always upon them, and did not as those who, because
they would quit the ways of the Lord, desire not the knowledge of those
ways." (3.) That he had kept himself from his iniquity, and thereby had
approved himself upright before God. Constant care to abstain from that
sin, whatever it be, which most easily besets us, and to mortify the
habit of it, will be a good evidence for us that we are upright before
God. As David's deliverances cleared his integrity, so did the
exaltation of Christ clear his, and for ever roll away the reproach
that was cast upon him; and therefore he is said to be justified in the
Spirit, 1 Tim. iii. 16.
II. He takes occasion thence to lay down the rules of God's government
and judgment, that we may know not only what God expects from us, but
what we may expect from him, v. 25, 26. 1. Those that show mercy to
others (even they need mercy, and cannot depend upon the merit, no, not
of their works of mercy) shall find mercy with God, Matt. v. 7. 2.
Those that are faithful to their covenants with God, and the relations
wherein they stand to him, shall find him all that to them which he has
promised to be. Wherever God finds an upright man, he will be found an
upright God. 3. Those that serve God with a pure conscience shall find
that the words of the Lord are pure words, very sure to be depended on
and very sweet to be delighted in. 4. Those that resist God, and walk
contrary to him, shall find that he will resist them, and walk contrary
to them, Lev. xxvi. 21, 24.
III. Hence he speaks comfort to the humble ("Thou wilt save the
afflicted people, that are wronged and bear it patiently"), terror to
the proud ("Thou wilt bring down high looks, that aim high, and look
with scorn and disdain upon the poor and pious"), and encouragement to
himself--"Thou wilt light my candle, that is, thou wilt revive and
comfort my sorrowful spirit, and not leave me melancholy; thou wilt
recover me out of my troubles and restore me to peace and prosperity;
thou wilt make my honour bright, which is now eclipsed; thou wilt guide
my way, and make it plain before me, that I may avoid the snares laid
for me; thou wilt light my candle to work by, and give me an
opportunity of serving thee and the interests of thy kingdom among
men."
Let those that walk in darkness, and labour under many discouragements
in singing these verses, encourage themselves that God himself will be
a light to them.
Grateful Remembrance of Past Deliverances; Confidence in the Divine Goodness.
29 For by thee I have run through a troop; and by my God have I leaped
over a wall. 30 As for God, his way is perfect: the word of the Lord
is tried: he is a buckler to all those that trust in him. 31 For who
is God save the Lord? or who is a rock save our God? 32 It is God
that girdeth me with strength, and maketh my way perfect. 33 He
maketh my feet like hinds' feet, and setteth me upon my high places.
34 He teacheth my hands to war, so that a bow of steel is broken by
mine arms. 35 Thou hast also given me the shield of thy salvation:
and thy right hand hath holden me up, and thy gentleness hath made me
great. 36 Thou hast enlarged my steps under me, that my feet did not
slip. 37 I have pursued mine enemies, and overtaken them: neither did
I turn again till they were consumed. 38 I have wounded them that
they were not able to rise: they are fallen under my feet. 39 For
thou hast girded me with strength unto the battle: thou hast subdued
under me those that rose up against me. 40 Thou hast also given me
the necks of mine enemies; that I might destroy them that hate me. 41
They cried, but there was none to save them: even unto the Lord, but he
answered them not. 42 Then did I beat them small as the dust before
the wind: I did cast them out as the dirt in the streets. 43 Thou
hast delivered me from the strivings of the people; and thou hast made
me the head of the heathen: a people whom I have not known shall serve
me. 44 As soon as they hear of me, they shall obey me: the strangers
shall submit themselves unto me. 45 The strangers shall fade away,
and be afraid out of their close places. 46 The Lord liveth; and
blessed be my rock; and let the God of my salvation be exalted. 47 It
is God that avengeth me, and subdueth the people under me. 48 He
delivereth me from mine enemies: yea, thou liftest me up above those
that rise up against me: thou hast delivered me from the violent man.
49 Therefore will I give thanks unto thee, O Lord, among the heathen,
and sing praises unto thy name. 50 Great deliverance giveth he to his
king; and showeth mercy to his anointed, to David, and to his seed for
evermore.
In these verses,
I. David looks back, with thankfulness, upon the great things which God
had done for him. He had not only wrought deliverance for him, but had
given him victory and success, and made him triumph over those who
thought to triumph over him. When we set ourselves to praise God for
one mercy we must be led by that to observe the many more with which we
have been compassed about, and followed, all our days. Many things had
contributed to David's advancement, and he owns the hand of God in them
all, to teach us to do likewise, in reviewing the several steps by
which we have risen to our prosperity. 1. God had given him all his
skill and understanding in military affairs, which he was not bred up
to nor designed for, his genius leading him more to music, and poetry,
and a contemplative life: He teaches my hands to war, v. 34. 2. God had
given him bodily strength to go through the business and fatigue of
war: God girded him with strength (v. 32, 39), to such a degree that he
could break even a bow of steel, v. 34. What service God designs men
for he will be sure to fit them for. 3. God had likewise given him
great swiftness, not to flee from the enemies but to fly upon them (v.
33): He makes my feet like hinds' feet, v. 36. "Thou hast enlarged my
steps under me; but" (whereas those that take large steps are apt to
tread awry) "my feet did not slip." He was so swift that he pursued his
enemies and overtook them, v. 37. 4. God had made him very bold and
daring in his enterprises, and given him spirit proportionable to his
strength. If a troop stood in his way, he made nothing of running
through them; if a wall, he made nothing of leaping over it (v. 29); if
ramparts and bulwarks, he soon mounted them, and by divine assistance
set his feet upon the high places of the enemy, v. 33. 5. God had
protected him, and kept him safe, in the midst of the greatest perils.
Many a time he put his life in his hand, and yet it was wonderfully
preserved: "Thou hast given me the shield of thy salvation (v. 35), and
that has compassed me on every side. By that I have been delivered from
the strivings of the people who aimed at my destruction (v. 43),
particularly from the violent man" (v. 48), that is, Saul, who more
than once threw a javelin at him. 6. God had prospered him in his
designs; he it was that made his way perfect (v. 32) and it was his
right hand that held him up, v. 35. 7. God had given him victory over
his enemies, the Philistines, Moabites, Ammonites, and all that fought
against Israel: those especially he means, yet not excluding the house
of Saul, which opposed his coming to the crown, and the partisans of
Absalom and Sheba, who would have deposed him. He enlarges much upon
the goodness of God to him in defeating his enemies, attributing his
victories, not to his own sword or bow, nor to the valour of his mighty
men, but to the favour of God: I pursued them (v. 37), I wounded them
(v. 38); for thou hast girded me with strength (v. 39), else I could
not have done it. All the praise is ascribed to God: Thou hast subdued
them under me, v. 39. Thou hast given me their necks (v. 40), not only
to trample upon them (as Josh. x. 24), but to cut them off. Even those
who hated David whom God loved, and were enemies to the Israel of God,
in their distress cried unto the Lord: but in vain; he answered them
not. How could they expect he should when it was he whom they fought
against? And, when he disowned them (as he will all those that act
against his people), no other succours could stand them in stead: There
was none to save them, v. 41. Those whom God has abandoned are easily
vanquished: Then did I beat them small as the dust, v. 42. But those
whose cause is just he avenges (v. 47), and those whom he favours will
certainly be lifted up above those that rise up against them, v. 48. 8.
God had raised him to the throne, and not only delivered him and kept
him alive, but dignified him and made him great (v. 35): Thy gentleness
has increased me--thy discipline and instruction; so some. The good
lessons David learned in his affliction prepared him for the dignity
and power that were intended him; and the lessening of him helped very
much to increase his greatness. God made him not only a great
conqueror, but a great ruler: Thou hast made me the head of the heathen
(v. 43); all the neighbouring nations were tributaries to him. See 2
Sam. viii. 6, 11. In all this David was a type of Christ, whom the
Father brought safely through his conflicts with the powers of
darkness, and made victorious over them, and gave to be head over all
things to his church, which is his body.
II. David looks up with humble and reverent adorations of the divine
glory and perfection. When God had, by his providence, magnified him,
he endeavours, with his praises, to magnify God, to bless him and exalt
him, v. 46. He gives honour to him, 1. As a living God: The Lord
liveth, v. 46. We had our lives at first from, and we owe the
continuance of them to, that God who has life in himself and is
therefore fitly called the living God. The gods of the heathen were
dead gods. The best friends we have among men are dying friends. But
God lives, lives for ever, and will not fail those that trust in him,
but, because he lives, they shall live also; for he is their life. 2.
As a finishing God: As for God, he is not only perfect himself, but his
way is perfect, v. 30. He is known by his name Jehovah (Exod. vi. 3), a
God performing and perfecting what he begins in providence as well as
creation, Gen. ii. 1. If it was God that made David's way perfect (v.
32), much more is his own way so. There is no flaw in God's works, nor
any fault to be found with what he does, Eccl. iii. 14. And what he
undertakes he will go through with, whatever difficulties lie in the
way; what God begins to build he is able to finish. 3. As a faithful
God: The word of the Lord is tried. "I have tried it" (says David),
"and it has not failed me." All the saints, in all ages, have tried it,
and it never failed any that trusted in it. It is tried as silver is
tried, refined from all such mixture and alloy as lessen the value of
men's words. David, in God's providences concerning him, takes notice
of the performance of his promises to him, which, as it puts sweetness
into the providence, so it puts honour upon the promise. 4. As the
protector and defender of his people. David had found him so to him:
"He is the God of my salvation (v. 46), by whose power and grace I am
and hope to be saved; but not of mine only: he is a buckler to all
those that trust in him (v. 30); he shelters and protects them all, is
both able and ready to do so." 5. As a non-such in all this, v. 31.
There is a God, and who is God save Jehovah? That God is a rock, for
the support and shelter of his faithful worshippers; and who is a rock
save our God? Thus he not only gives glory to God, but encourages his
own faith in him. Note, (1.) Whoever pretends to be deities, it is
certain that there is no God, save the Lord; all others are
counterfeits, Isa. xliv. 8; Jer. x. 10. (2.) Whoever pretends to be our
felicities, there is no rock, save our God; none that we can depend
upon to make us happy.
III. David looks forward, with a believing hope that God would still do
him good. He promises himself, 1. That his enemies should be completely
subdued, and that those of them that yet remained should be made his
footstool,--that his government should be extensive, so that even a
people whom he had not known should serve him (v. 43),--that his
conquests, and, consequently, his acquests, should be easy (As soon as
they hear of me they shall obey me, v. 44), --and that his enemies
should be convinced that it was to no purpose to oppose him; even those
that had retired to their fastnesses should not trust to them, but be
afraid out of their close places, having seen so much of David's
wisdom, courage, and success. Thus the Son of David, though he sees not
yet all things put under him, yet knows he shall reign till all
opposing rule, principality, and power shall be quite put down. 2. That
his seed should be forever continued in the Messiah, who, he foresaw,
should come from his loins, v. 50. He shows mercy to his anointed, his
Messiah, to David himself, the anointed of the God of Jacob in the
type, and to his seed for evermore. He saith not unto seeds, as of
many, but to his seed, as of one, that is Christ, Gal. iii. 16. It is
he only that shall reign for ever, and of the increase of whose
government and peace there shall be no end. Christ is called David,
Hos. iii. 5. God has called him his king, Ps. ii. 6. Great deliverance
God does give, and will give to him, and to his church and people, here
called his seed, for evermore.
In singing these verses we must give God the glory of the victories of
Christ and his church hitherto and of all the deliverances and
advancements of the gospel kingdom, and encourage ourselves and one
another with an assurance that the church militant will be shortly
triumphant, will be eternally so.
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P S A L M S
PSALM XIX.
There are two excellent books which the great God has published for the
instruction and edification of the children of men; this psalm treats
of them both, and recommends them both to our diligent study. I. The
book of the creatures, in which we may easily read the power and
godhead of the Creator, ver. 1-6. II. The book of the scriptures, which
makes known to us the will of God concerning our duty. He shows the
excellency and usefulness of that book (ver. 7-11) and then teaches us
how to improve it, ver. 12-14.
God's Glory Seen in the Creation.
To the chief musician. A psalm of David.
1 The heavens declare the glory of God; and the firmament showeth his
handywork. 2 Day unto day uttereth speech, and night unto night
showeth knowledge. 3 There is no speech nor language, where their
voice is not heard. 4 Their line is gone out through all the earth,
and their words to the end of the world. In them hath he set a
tabernacle for the sun, 5 Which is as a bridegroom coming out of his
chamber, and rejoiceth as a strong man to run a race. 6 His going
forth is from the end of the heaven, and his circuit unto the ends of
it: and there is nothing hid from the heat thereof.
From the things that are seen every day by all the world the psalmist,
in these verses, leads us to the consideration of the invisible things
of God, whose being appears incontestably evident and whose glory
shines transcendently bright in the visible heavens, the structure and
beauty of them, and the order and influence of the heavenly bodies.
This instance of the divine power serves not only to show the folly of
atheists, who see there is a heaven and yet say, "There is no God," who
see the effect and yet say, "There is no cause," but to show the folly
of idolaters also, and the vanity of their imagination, who, though the
heavens declare the glory of God, yet gave that glory to the lights of
heaven which those very lights directed them to give to God only, the
Father of lights. Now observe here,
1. What that is which the creatures notify to us. They are in many ways
useful and serviceable to us, but in nothing so much as in this, that
they declare the glory of God, by showing his handy-works, v. 1. They
plainly speak themselves to be God's handy-works; for they could not
exist from eternity; all succession and motion must have had a
beginning; they could not make themselves, that is a contradiction;
they could not be produced by a casual hit of atoms, that is an
absurdity, fit rather to be bantered than reasoned with: therefore they
must have a Creator, who can be no other than an eternal mind,
infinitely wise, powerful, and good. Thus it appears they are God's
works, the works of his fingers (Ps. viii. 3), and therefore they
declare his glory. From the excellency of the work we may easily infer
the infinite perfection of its great author. From the brightness of the
heavens we may collect that the Creator is light; their vastness of
extent bespeaks his immensity, their height his transcendency and
sovereignty, their influence upon this earth his dominion, and
providence, and universal beneficence: and all declare his almighty
power, by which they were at first made, and continue to this day
according to the ordinances that were then settled.
II. What are some of those things which notify this? 1. The heavens and
the firmament--the vast expanse of air and ether, and the spheres of
the planets and fixed stars. Man has this advantage above the beasts,
in the structure of his body, that whereas they are made to look
downwards, as their spirits must go, he is made erect, to look upwards,
because upwards his spirit must shortly go and his thoughts should now
rise. 2. The constant and regular succession of day and night (v. 2):
Day unto day, and night unto night, speak the glory of that God who
first divided between the light and the darkness, and has, from the
beginning to this day, preserved that established order without
variation, according to God's covenant with Noah (Gen. viii. 22), that,
while the earth remains, day and night shall not cease, to which
covenant of providence the covenant of grace is compared for its
stability, Jer. xxxiii. 20; xxxi. 35. The counterchanging of day and
night, in so exact a method, is a great instance of the power of God,
and calls us to observe that, as in the kingdom of nature, so in that
of providence, he forms the light and creates the darkness (Isa. xlv.
7), and sets the one over-against the other. It is likewise an instance
of his goodness to man; for he makes the out-goings of the morning and
evening to rejoice, Ps. lxv. 8. He not only glorifies himself, but
gratifies us, by this constant revolution; for as the light of the
morning befriends the business of the day, so the shadows of the
evening befriend the repose of the night; every day and every night
speak the goodness of God, and, when they have finished their
testimony, leave it to the next day, to the next night, to stay the
same. 3. The light and influence of the sun do, in a special manner,
declare the glory of God; for of all the heavenly bodies that is the
most conspicuous in itself and most useful to this lower world, which
would be all dungeon, and all desert, without it. It is not an
improbable conjecture that David penned this psalm when he had the
rising sun in view, and from the brightness of it took occasion to
declare the glory of God. Concerning the sun observe here, (1.) The
place appointed him. In the heavens God has set a tabernacle for the
sun. The heavenly bodies are called hosts of heaven, and therefore are
fitly said to dwell in tents, as soldiers in their encampments. The sun
is said to have a tabernacle set him, no only because he is in
continual motion and never has a fixed residence, but because the
mansion he has will, at the end of time, be taken down like a tent,
when the heavens shall be rolled together like a scroll and the sun
shall be turned to darkness. (2.) The course assigned him. That
glorious creature was not made to be idle, but his going forth (at
least as it appears to our eye) is from one point of the heavens, and
his circuit thence to the opposite point, and thence (to complete his
diurnal revolution) to the same point again; and this with such
steadiness and constancy that we can certainly foretel the hour and the
minute at which the sun will rise at such a place, any day to come.
(3.) The brightness wherein he appears. He is as a bridegroom coming
out of his chamber, richly dressed and adorned, as fine as hands can
make him, looking pleasantly himself and making all about him pleasant;
for the friend of the bridegroom rejoices greatly to hear the
bridegroom's voice, John iii. 29. (4.) The cheerfulness wherewith he
makes this tour. Though it seems a vast round which he has to walk, and
he has not a moment's rest, yet in obedience to the law of this
creation, and for the service of man, he not only does it, but does it
with a great deal of pleasure and rejoices as a strong man to run a
race. With such satisfaction did Christ, the Sun of righteousness,
finish the work that was given him to do. (5.) His universal influence
on this earth: There is nothing hidden from the heart thereof, no, not
metals in the bowels of the earth, which the sun has an influence upon.
III. To whom this declaration is made of the glory of God. It is made
to all parts of the world (v. 3, 4): There is no speech nor language
(no nation, for the nations were divided after their tongues, Gen. x.
31, 32) where their voice is not heard. Their line has gone through all
the earth (the equinoctial line, suppose) and with it their words to
the end of the world, proclaiming the eternal power of God of nature,
v. 4. The apostle uses this as a reason why the Jews should not be
angry with him and others for preaching the gospel to the Gentiles,
because God had already made himself known to the Gentile world by the
works of creation, and left not himself without witness among them
(Rom. x. 18), so that they were without excuse if they were idolaters,
Rom. i. 20, 21. And those were without blame, who, by preaching the
gospel to them, endeavoured to turn them from their idolatry. If God
used these means to prevent their apostasy, and they proved
ineffectual, the apostles did well to use other means to recover them
from it. They have no speech or language (so some read it) and yet
their voice is heard. All people may hear these natural immortal
preachers speak to them in their own tongue the wonderful works of God.
In singing these verses we must give God the glory of all the comfort
and benefit we have by the lights of the heaven, still looking above
and beyond them to the Sun of righteousness.
The Excellency of the Scriptures.
7 The law of the Lord is perfect, converting the soul: the testimony of
the Lord is sure, making wise the simple. 8 The statutes of the Lord
are right, rejoicing the heart: the commandment of the Lord is pure,
enlightening the eyes. 9 The fear of the Lord is clean, enduring for
ever: the judgments of the Lord are true and righteous altogether. 10
More to be desired are they than gold, yea, than much fine gold:
sweeter also than honey and the honeycomb. 11 Moreover by them is thy
servant warned: and in keeping of them there is great reward. 12 Who
can understand his errors? cleanse thou me from secret faults. 13
Keep back thy servant also from presumptuous sins; let them not have
dominion over me: then shall I be upright, and I shall be innocent from
the great transgression. 14 Let the words of my mouth, and the
meditation of my heart, be acceptable in thy sight, O Lord, my
strength, and my redeemer.
God's glory, (that is, his goodness to man) appears much in the works
of creation, but much more in and by divine revelation. The holy
scripture, as it is a rule both of our duty to God and of our
expectation from him, is of much greater use and benefit to us than day
or night, than the air we breathe in, or the light of the sun. The
discoveries made of God by his works might have served if man had
retained his integrity; but, to recover him out of his fallen state,
another course must be taken; that must be done by the word of God. And
here,
1. The psalmist gives an account of the excellent properties and uses
of the word of God, in six sentences (v. 7-9), in each of which the
name Jehovah is repeated, and no vain repetition, for the law has its
authority and all its excellency from the law-maker. Here are six
several titles of the word of God, to take in the whole of divine
revelation, precepts and promises, and especially the gospel. Here are
several good properties of it, which proves its divine original, which
recommend it to our affection, and which extol it above all other laws
whatsoever. Here are several good effects of the law upon the minds of
men, which show what it is designed for, what use we are to make of it,
and how wonderful the efficacy of divine grace is, going along with it,
and working by it. 1. The law of the Lord is perfect. It is perfectly
free from all corruption, perfectly filled with all good, and perfectly
fitted for the end for which it is designed; and it will make the man
of God perfect, 2 Tim. iii. 17. Nothing is to be added to it nor taken
from it. It is of use to convert the soul, to bring us back to
ourselves, to our God, to our duty; for it shows us our sinfulness and
misery in our departures from God and the indispensable necessity of
our return to him. 2. The testimony of the Lord (which witnesses for
him to us) is sure, incontestably and inviolably sure, what we may give
credit to, may rely upon, and may be confident it will not deceive us.
It is a sure discovery of the divine truth, a sure direction in the way
of duty. It is a sure foundation of living comforts and a sure
foundation of lasting hopes. It is of use to make us wise, wise to
salvation, 2 Tim. iii. 15. It will give us an insight into things
divine and a foresight of things to come. It will employ us in the best
work and secure to us our true interests. It will make even the simple
(poor contrivers as they may be for the present world) wise for their
souls and eternity. Those that are humbly simple, sensible of their own
folly and willing to be taught, shall be made wise by the word of God,
Ps. xxv. 9. 3. The statutes of the Lord (enacted by his authority, and
binding on all wherever they come) are right, exactly agreeing with the
eternal rules and principles of good and evil, that is, with the right
reason of man and the right counsels of God. All God's precepts,
concerning all things, are right (Ps. cxix. 128), just as they should
be; and they will set us to rights if we receive them and submit to
them; and, because they are right, they rejoice the heart. The law, as
we see it in the hands of Christ, gives cause for joy; and, when it is
written in our hearts, it lays a foundation for everlasting joy, by
restoring us to our right mind. 4. The commandment of the Lord is pure;
it is clear, without darkness; it is clean, without dross and
defilement. It is itself purified from all alloy, and is purifying to
those that receive and embrace it. It is the ordinary means which the
Spirit uses in enlightening the eyes; it brings us to a sight and sense
of our sin and misery, and directs us in the way of duty. 5. The fear
of the Lord (true religion and godliness prescribed in the word,
reigning in the heart, and practised in the life) is clean, clean
itself, and will make us clean (John xv. 3); it will cleanse our way,
Ps. cxix. 9. And it endureth for ever; it is of perpetual obligation
and can never be repealed. The ceremonial law is long since done away,
but the law concerning the fear of God is ever the same. Time will not
alter the nature of moral good and evil. 6. The judgments of the Lord
(all his precepts, which are framed in infinite wisdom) are true; they
are grounded upon the most sacred and unquestionable truths; they are
righteous, all consonant to natural equity; and they are so altogether:
there is no unrighteousness in any of them, but they are all of a
piece.
II. He expresses the great value he had for the word of God, and the
great advantage he had, and hoped to have, from it, v. 10, 11.
1. See how highly he prized the commandments of God. It is the
character of all good people that they prefer their religion and the
word of God, (1.) Far before all the wealth of the world. It is more
desirable than gold, than fine gold, than much fine gold. Gold is of
the earth, earthly; but grace is the image of the heavenly. Gold is
only for the body and the concerns of time; but grace is for the soul
and the concerns of eternity. (2.) Far before all pleasures and
delights of sense. The word of God, received by faith, is sweet to the
soul, sweeter than honey and the honey comb. The pleasures of sense are
the delight of brutes, and therefore debase the great soul of man; the
pleasures of religion are the delight of angels, and exalt the soul.
The pleasures of sense are deceitful, will soon surfeit, and yet never
satisfy; but those of religion are substantial and satisfying, and
there is no danger of exceeding in them.
2. See what use he made of the precepts of God's word: By them is thy
servant warned. The word of God is a word of warning to the children of
men; it warns us of the duty we are to do, the dangers we are to avoid,
and the deluge we are to prepare for, Ezek. iii. 17; xxxiii. 7. It
warns the wicked not to go on in his wicked way, and warns the
righteous not to turn from his good way. All that are indeed God's
servants take this warning.
3. See what advantage he promised himself by his obedience to God's
precepts: In keeping them there is great reward. Those who make
conscience of their duty will not only be no losers by it, but
unspeakable gainers. There is a reward, not only after keeping, but in
keeping, God's commandments, a present great reward of obedience.
Religion is health and honour; it is peace and pleasure; it will make
our comforts sweet and our crosses easy, life truly valuable and death
itself truly desirable.
III. He draws some good inferences from this pious meditation upon the
excellency of the word of God. Such thoughts as these should excite in
us devout affections, and they are to good purpose.
1. He takes occasion hence to make a penitent reflection upon his sins;
for by the law is the knowledge of sin. "Is the commandment thus holy,
just, and good? Then who can understand his errors? I cannot, whoever
can." From the rectitude of the divine law he learns to call his sins
his errors. If the commandment be true and righteous, every
transgressions of the commandment is an error, as grounded upon a
mistake; every wicked practice takes rise from some corrupt principle;
it is a deviation from the rule we are to work by, the way we are to
walk in. From the extent, the strictness, and spiritual nature, of the
divine law he learns that his sins are so many that he cannot
understand the number of them, and so exceedingly sinful that he cannot
understand the heinousness and malignity of them. We are guilty of many
sins which, through our carelessness and partiality to ourselves, we
are not aware of; many we have been guilty of which we have forgotten;
so that, when we have been ever so particular in the confession of sin,
we must conclude with an et cetera--and such like; for God knows a
great deal more evil of us than we do of ourselves. In many things we
all offend, and who can tell how often he offends? It is well that we
are under grace, and not under the law, else we were undone.
2. He takes occasion hence to pray against sin. All the discoveries of
sin made to us by the law should drive us to the throne of grace, there
to pray, as David does here, (1.) For mercy to pardon. Finding himself
unable to specify all the particulars of his transgressions, he cries
out, Lord, cleanse me from my secret faults; not secret to God, so none
are, nor only such as were secret to the world, but such as were hidden
from his own observation of himself. The best of men have reason to
suspect themselves guilty of many secret faults, and to pray to God to
cleanse them from that guilt and not to lay it to their charge; for
even our sins of infirmity and inadvertency, and our secret sins, would
be our ruin if God should deal with us according to the desert of them.
Even secret faults are defiling, and render us unfit for communion with
God; but, when they are pardoned, we are cleansed from them, 1 John i.
7. (2.) For grace to help in time of need. Having prayed that his sins
of infirmity might be pardoned, he prays that presumptuous sins might
be prevented, v. 13. All that truly repent of their sins, and have them
pardoned, are in care not to relapse into sin, nor to return again to
folly, as appears by their prayers, which concur with David's here,
where observe, [1.] His petition: "Keep me from ever being guilty of a
wilful presumptuous sin." We ought to pray that we may be kept from
sins of infirmity, but especially from presumptuous sins, which most
offend God and wound conscience, which wither our comforts and shock
our hopes. "However, let none such have dominion over me, let me not be
at the command of any such sin, nor be enslaved by it." [2.] His plea:
"So shall I be upright; I shall appear upright; I shall preserve the
evidence and comfort of my uprightness; and I shall be innocent from
the great transgression;" so he calls a presumptuous sin, because no
sacrifice was accepted for it, Num. xv. 28-30. Note, First,
Presumptuous sins are very heinous and dangerous. Those that sin
against the habitual convictions and actual admonitions of their
consciences, in contempt and defiance of the law and its sanctions,
that sin with a high hand, sin presumptuously, and it is a great
transgression. Secondly, Even good men ought to be jealous of
themselves, and afraid of sinning presumptuously, yea, though through
the grace of God they have hitherto been kept from them. Let none be
high-minded, but fear. Thirdly, Being so much exposed, we have great
need to pray to God, when we are pushing forward towards a presumptuous
sin, to keep us back from it, either by his providence preventing the
temptation or by his grace giving us victory over it.
3. He takes occasion humbly to beg the divine acceptance of those his
pious thoughts and affections, v. 14. Observe the connexion of this
with what goes before. He prays to God to keep him from sin, and then
begs he would accept his performances; for, if we favour our sins, we
cannot expect God should favour us or our services, Ps. lxvi. 18.
Observe, (1.) What his services were--the words of his mouth and the
meditations of his heart, his holy affections offered up to God. The
pious meditations of the heart must not be smothered, but expressed in
the words of our mouth, for God's glory and the edification of others;
and the words of our mouth in prayer and praise must not be formal, but
arising from the meditation of the heart, Ps. xlv. 1. (2.) What was his
care concerning these services--that they might be acceptable with God;
for, if our services be not acceptable to God, what do they avail us?
Gracious souls must have all they aim at if they be accepted of God,
for that is their bliss. (3.) What encouragement he had to hope for
this, because God was his strength and his redeemer. If we seek
assistance from God as our strength in our religious duties, we may
hope to find acceptance with God in the discharge of our duties; for by
his strength we have power with him.
In singing this we should get our hearts much affected with the
excellency of the word of God and delivered into it, we should be much
affected with the evil of sin, the danger we are in of it and the
danger we are in by it, and we should fetch in help from heaven against
it.
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P S A L M S
PSALM XX.
It is the will of God that prayers, intercessions, and thanksgivings,
should be made, in special manner, for kings and all in authority. This
psalm is a prayer, and the next a thanksgiving, for the king. David was
a martial prince, much in war. Either this psalm was penned upon
occasion of some particular expedition of his, or, in general, as a
form to be used in the daily service of the church for him. In this
psalm we may observe, I. What it is they beg of God for the king, ver.
1-4. II. With what assurance they beg it. The people triumph (ver. 5),
the prince (ver. 6), both together (ver. 7, 8), and so he concludes
with a prayer to God for audience, ver. 9. In this, David may well be
looked upon as a type of Christ, to whose kingdom and its interests
among men the church was, in every age, a hearty well-wisher.
Petitions against Sin.
To the chief musician. A psalm of David.
1 The Lord hear thee in the day of trouble; the name of the God of
Jacob defend thee; 2 Send thee help from the sanctuary, and
strengthen thee out of Zion; 3 Remember all thy offerings, and accept
thy burnt sacrifice; Selah. 4 Grant thee according to thine own
heart, and fulfil all thy counsel. 5 We will rejoice in thy
salvation, and in the name of our God we will set up our banners: the
Lord fulfil all thy petitions.
This prayer for David is entitled a psalm of David; nor was it any
absurdity at all for him who was divinely inspired to draw up a
directory, or form of prayer, to be used in the congregation for
himself and those in authority under him; nay it is very proper for
those who desire the prayers of their friends to tell them particularly
what they would have to be asked of God for them. Note, Even great and
good men, and those that know ever so well how to pray for themselves,
must not despise, but earnestly desire, the prayers of others for them,
even those that are their inferiors in all respects. Paul often begged
of his friends to pray for him. Magistrates and those in power ought to
esteem and encourage praying people, to reckon them their strength
(Zech. xii. 5, 10), and to do what they can for them, that they may
have an interest in their prayers and may do nothing to forfeit it. Now
observe here,
I. What it is that they are taught to ask of God for the king.
1. That God would answer his prayers: The Lord hear thee in the day of
trouble (v. 1), and the Lord fulfil all thy petitions, v. 5. Note, (1.)
Even the greatest of men may be much in trouble. It was often a day of
trouble with David himself, of disappointment and distress, of treading
down and of perplexity. Neither the crown on his head nor the grace in
his heart would exempt him from the trouble. (2.) Even the greatest of
men must be much in prayer. David, though a man of business, a man of
war, was constant to his devotions; though he had prophets, and
priests, and many good people among his subjects, to pray for him, he
did not think that excused him from praying for himself. Let none
expect benefit by the prayers of the church, or of their ministers or
friends for them, who are capable of praying for themselves, and yet
neglect it. The prayers of others for us must be desired, not to
supersede, but to second, our own for ourselves. Happy the people that
have praying princes, to whose prayers they may thus say, Amen.
2. That God would protect his person, and preserve his life, in the
perils of war: "The name of the God of Jacob defend thee, and set thee
out of the reach of thy enemies." (1.) "Let God by his providence keep
thee safe, even the God who preserved Jacob in the days of his
trouble." David had mighty men for his guards, but he commits himself,
and his people commit him, to the care of the almighty God. (2.) "Let
God by his grace keep thee easy from the fear of evil.--Prov. xviii.
10, The name of the Lord is a strong tower, into which the righteous
run by faith, and are safe; let David be enabled to shelter himself in
that strong tower, as he has done many a time."
3. That God would enable him to go on in his undertakings for the
public good--that, in the day of battle, he would send him help out of
the sanctuary, and strength out of Zion, not from common providence,
but from the ark of the covenant and the peculiar favour God bears to
his chosen people Israel. That he would help him, in performance of the
promises and in answer to the prayers made in the sanctuary. Mercies
out of the sanctuary are the sweetest mercies, such as are the tokens
of God's peculiar love, the blessing of God, even our own God. Strength
out of Zion is spiritual strength, strength in the soul, in the inward
man, and that is what we should most desire both for ourselves and
others in services and sufferings.
4. That God would testify his gracious acceptance of the sacrifices he
offered with his prayers, according to the law of that time, before he
went out on a dangerous expedition: The Lord remember all thy offerings
and accept thy burnt-sacrifices (v. 3), or turn them to ashes; that is,
"The Lord give thee the victory and success which thou didst by prayer
with sacrifices ask of him, and thereby give as full proof of his
acceptance of the sacrifice as ever he did by kindling it with fire
from heaven." By this we may now know that God accepts our spiritual
sacrifices, if by his Spirit he kindles in our souls a holy fire of
pious and divine affection and with that makes our hearts burn within
us.
5. That God would crown all his enterprises and noble designs for the
public welfare with the desired success (v. 4): The Lord grant thee
according to thy own heart. This they might in faith pray for, because
they knew David was a man after God's own heart, and would design
nothing but what was pleasing to him. Those who make it their business
to glorify God may expect that God will, in one way or other, gratify
them: and those who walk in his counsel may promise themselves that he
will fulfil theirs. Thou shalt devise a thing and it shall be
established unto thee.
II. What confidence they had of an answer of peace to these petitions
for themselves and their good king (v. 5): "We will rejoice in thy
salvation. We that are subjects will rejoice in the preservation and
prosperity of our prince;" or, rather, "In thy salvation, O God! in thy
power and promise to save, will we rejoice; that is it which we depend
upon now, and which, in the issue, we shall have occasion greatly to
rejoice in." Those that have their eye still upon the salvation of the
Lord shall have their hearts filled with the joy of that salvation: In
the name of our God will we set up our banners. 1. "We will wage war in
his name; we will see that our cause be good and make his glory our end
in every expedition; we will ask counsel at his mouth, and take him
along with us; we will follow his direction, implore his aid and depend
upon it, and refer the issue to him." David went against Goliath in the
name of the Lord of hosts, 1 Sam. xvii. 45. (2.) "We will celebrate our
victories in his name. When we lift up our banners in triumph, and set
up our trophies, it shall be in the name of our God; he shall have all
the glory of our success, and no instrument shall have any part of the
honour that is due to him."
In singing this we ought to offer up to God our hearty good wishes to
the good government we are under and to the prosperity of it. But we
may look further; these prayers for David are prophecies concerning
Christ the Son of David, and in him they were abundantly answered; he
undertook the work of our redemption, and made war upon the powers of
darkness. In the day of trouble, when his soul was exceedingly
sorrowful, the Lord heard him, heard him in that he feared (Heb. v. 7),
sent him help out of the sanctuary, sent an angel from heaven to
strengthen him, took cognizance of his offering when he made his soul
an offering for sin, and accepted his burnt-sacrifice, turned it to
ashes, the fire that should have fastened upon the sinner fastening
upon the sacrifice, with which God was well pleased. And he granted him
according to his own heart, made him to see of the travail of his soul,
to his satisfaction, prospered his good pleasure in his hand, fulfilled
all his petitions for himself and us; for him the Father heareth always
and his intercession is ever prevailing.
The Subject's Prayer for the Sovereign.
6 Now know I that the Lord saveth his anointed; he will hear him from
his holy heaven with the saving strength of his right hand. 7 Some
trust in chariots, and some in horses: but we will remember the name of
the Lord our God. 8 They are brought down and fallen: but we are
risen, and stand upright. 9 Save, Lord: let the king hear us when we
call.
Here is, I. Holy David himself triumphing in the interest he had in the
prayers of good people (v. 6): "Now know I (I that pen the psalm know
it) that the Lord saveth his anointed, because he hath stirred up the
hearts of the seed of Jacob to pray for him." Note, It bodes well to
any prince and people, and may justly be taken as a happy presage, when
God pours upon them a spirit of prayer. If he see us seeking him, he
will be found of us; if he cause us to hope in his word, he will
establish his word to us. Now that so many who have an interest in
heaven are praying for him he doubts not but that God will hear him,
and grant him an answer of peace, which will, 1. Take its rise from
above: He will hear him from his holy heaven, of which the sanctuary
was a type (Heb. ix. 23), from the throne he hath prepared in heaven,
of which the mercy-seat was a type. 2. It shall take its effect here
below: He will hear him with the saving strength of his right hand; he
will give a real answer to his prayers, and the prayers of his friends
for him, not by letter, nor by word of mouth, but, which is much
better, by his right hand, by the saving strength of his right hand. He
will make it to appear that he hears him by what he does for him.
II. His people triumphing in God and their relation to him, and his
revelation of himself to them, by which they distinguish themselves
from those that live without God in the world. 1. See the difference
between worldly people and godly people, in their confidences, v. 7.
The children of this world trust in second causes, and think all is
well if those do but smile upon them; they trust in chariots and in
horses, and the more of them they can bring into the field the more
sure they are of success in their wars; probably David has here an eye
to the Syrians, whose forces consisted much of chariots and horsemen,
as we find in the history of David's victories over them, 2 Sam. viii.
4; x. 18. "But," say the Israelites, "we neither have chariots and
horses to trust to nor do we want them, nor, if we had them, would we
build our hopes of success upon that; but we will remember, and rely
upon, the name of the Lord our God, upon the relation we stand in to
him as the Lord our God and the knowledge we have of him by his name,"
that is, all that whereby he makes himself known; this we will remember
and upon every remembrance of it will be encouraged. Note, those who
make God and his name their praise may make God and his name their
trust. 2. See the difference in the issue of their confidences and by
that we are to judge of the wisdom of the choice; things are as they
prove; see who will be ashamed of their confidence and who not, v. 8.
"Those that trusted in their chariots and horses are brought down and
fallen, and their chariots and horses were so far from saving them that
they helped to sink them, and made them the easier and the richer prey
to the conqueror, 2 Sam. viii. 4. But we that trust in the name of the
Lord our God not only stand upright, and keep our ground, but have
risen, and have got ground against the enemy, and have triumphed over
them." Note, A believing obedient trust in God and his name is the
surest way both to preferment and to establishment, to rise and to
stand upright, and this will stand us in stead when
creature-confidences fail those that depend upon them.
III. They conclude their prayer for the king with a Hosanna, "Save,
now, we beseech thee, O Lord!" v. 9. As we read this verse, it may be
taken as a prayer that God would not only bless the king, "Save, Lord,
give him success," but that he would make him a blessing to them, "Let
the king hear us when we call to him for justice and mercy." Those that
would have good of their magistrates must thus pray for them, for they,
as all other creatures, are that to us (and no more) which God makes
them to be. Or it may refer to the Messiah, that King, that King of
kings; let him hear us when we call; let him come to us according to
the promise, in the time appointed; let him, as the great Master of
requests, receive all our petitions and present them to the Father. But
many interpreters give another reading of this verse, by altering the
pause, Lord, save the king, and hear us when we call; and so it is a
summary of the whole psalm and is taken into our English Liturgy; O
Lord! save the king, and mercifully hear us when we call upon thee.
In singing these verses we should encourage ourselves to trust in God,
and stir up ourselves to pray earnestly, as we are in duty bound, for
those in authority over us, that under them we may lead quiet and
peaceable lives in all godliness and honesty.
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P S A L M S
PSALM XXI.
As the foregoing psalm was a prayer for the king that God would protect
and prosper him, so this is a thanksgiving for the success God had
blessed him with. Those whom we have prayed for we ought to give thanks
for, and particularly for kings, in whose prosperity we share. They are
here taught, I. To congratulate him on his victories, and the honour he
had achieved, ver. 1-6. II. To confide in the power of God for the
completing of the ruin of the enemies of his kingdom, ver. 7-13. In
this there is an eye to Messiah the Prince, and the glory of his
kingdom; for to him divers passages in this psalm are more applicable
than to David himself.
The Subject's Thanksgiving.
To the chief musician. A psalm of David.
1 The king shall joy in thy strength, O Lord; and in thy salvation how
greatly shall he rejoice! 2 Thou hast given him his heart's desire,
and hast not withholden the request of his lips. Selah. 3 For thou
preventest him with the blessings of goodness: thou settest a crown of
pure gold on his head. 4 He asked life of thee, and thou gavest it
him, even length of days for ever and ever. 5 His glory is great in
thy salvation: honour and majesty hast thou laid upon him. 6 For thou
hast made him most blessed for ever: thou hast made him exceeding glad
with thy countenance.
David here speaks for himself in the first place, professing that his
joy was in God's strength and in his salvation, and not in the strength
or success of his armies. He also directs his subjects herein to
rejoice with him, and to give God all the glory of the victories he had
obtained; and all with an eye to Christ, of whose triumphs over the
powers of darkness David's victories were but shadows. 1. They here
congratulate the king on his joys and concur with him in them (v. 1):
"The king rejoices, he uses to rejoice in thy strength, and so do we;
what pleases the king pleases us," 2 Sam. iii. 36. Happy the people the
character of whose king it is that he makes God's strength his
confidence and God's salvation his joy, that is pleased with all the
advancements of God's kingdom and trusts God to bear him out in all he
does for the service of it. Our Lord Jesus, in his great undertaking,
relied upon help from heaven, and pleased himself with the prospect of
that great salvation which he was thereby to work out. 2. They gave God
all the praise of those things which were the matter of their king's
rejoicing. (1.) That God had heard his prayers (v. 2): Thou hast given
him his heart's desire (and there is no prayer accepted but what is the
heart's desire), the very thing they begged of God for him, Ps. xx. 4.
Note, God's gracious returns of prayer do, in a special manner, require
our humble returns of praise. When God gives to Christ the heathen for
his inheritance, gives him to see his seed, and accepts his
intercession for all believers, he give him his heart's desire. (2.)
That God had surprised him with favours, and much outdone his
expectations (v. 3): Thou preventest him with the blessings of
goodness. All our blessings are blessings of goodness, and are owing,
not at all to any merit of ours, but purely and only to God's goodness.
But the psalmist here reckons it in a special manner obliging that
these blessings were given in a preventing way; this fixed his eye,
enlarged his soul, and endeared his God, as one expresses it. When
God's blessings come sooner and prove richer than we imagine, when they
are given before we prayed for them, before we were ready for them,
nay, when we feared the contrary, then it may be truly said that he
prevented us with them. Nothing indeed prevented Christ, but to mankind
never was any favour more preventing than our redemption by Christ and
all the blessed fruits of his mediation. (3.) That God had advanced him
to the highest honour and the most extensive power: "Thou hast set a
crown of pure gold upon his head and kept it there, when his enemies
attempted to throw it off." Note, Crowns are at God's disposal; no head
wears them but God sets them there, whether in judgment to his land or
for mercy the event will show. On the head of Christ God never set a
crown of gold, but of thorns first, and then of glory. (4.) That God
had assured him of the perpetuity of his kingdom, and therein had done
more for him than he was able either to ask or think (v. 4): "When he
went forth upon a perilous expedition he asked his life of thee, which
he then put into his hand, and thou not only gavest him that, but
withal gavest him length of days for ever and ever, didst not only
prolong his life far beyond his expectation, but didst assure him of a
blessed immortality in a future state and of the continuance of his
kingdom in the Messiah that should come of his loins." See how God's
grants often exceed our petitions and hopes, and infer thence how rich
he is in mercy to those that call upon him. See also and rejoice in the
length of the days of Christ's kingdom. He was dead, indeed, that we
might live through him; but he is alive, and lives for evermore, and of
the increase of his government and peace there shall be no end; and
because he thus lives we shall thus live also. (5.) That God had
advanced him to the highest honour and dignity (v. 5): "His glory is
great, far transcending that of all the neighbouring princes, in the
salvation thou hast wrought for him and by him." The glory which every
good man is ambitious of is to see the salvation of the Lord. Honour
and majesty hast thou laid upon him, as a burden which he must bear, as
a charge which he must account for. Jesus Christ received from God the
Father honour and glory (2 Pet. i. 17), the glory which he had with him
before the worlds were, John xvii. 5. And on him is laid the charge of
universal government and to him all power in heaven and earth is
committed. (6.) That God had given him the satisfaction of being the
channel of all bliss to mankind (v. 6): "Thou hast set him to be
blessings for ever" (so the margin reads it), "thou hast made him to be
a universal blessing to the world, in whom the families of the earth
are, and shall be blessed; and so thou hast made him exceedingly glad
with the countenance thou hast given to his undertaking and to him in
the prosecution of it." See how the spirit of prophecy gradually rises
here to that which is peculiar to Christ, for none besides is blessed
for ever, much less a blessing for ever to that eminency that the
expression denotes: and of him it is said that God made him full of joy
with his countenance.
In singing this we should rejoice in his joy and triumph in his
exaltation.
The Subject's Hope.
7 For the king trusteth in the Lord, and through the mercy of the most
High he shall not be moved. 8 Thine hand shall find out all thine
enemies: thy right hand shall find out those that hate thee. 9 Thou
shalt make them as a fiery oven in the time of thine anger: the Lord
shall swallow them up in his wrath, and the fire shall devour them.
10 Their fruit shalt thou destroy from the earth, and their seed from
among the children of men. 11 For they intended evil against thee:
they imagined a mischievous device, which they are not able to perform.
12 Therefore shalt thou make them turn their back, when thou shalt
make ready thine arrows upon thy strings against the face of them. 13
Be thou exalted, Lord, in thine own strength: so will we sing and
praise thy power.
The psalmist, having taught his people to look back with joy and praise
on what God had done for him and them, here teaches them to look
forward with faith, and hope, and prayer, upon what God would further
do for them: The king rejoices in God (v. 1), and therefore we will be
thankful; the king trusteth in God (v. 7), therefore will we be
encouraged. The joy and confidence of Christ our King is the ground of
all our joy and confidence.
I. They are confident of the stability of David's kingdom. Through the
mercy of the Most High, and not through his own merit or strength, he
shall not be moved. His prosperous state shall not be disturbed; his
faith and hope in God, which are the stay of his spirit, shall not be
shaken. The mercy of the Most High (the divine goodness, power, and
dominion) is enough to secure our happiness, and therefore our trust in
that mercy should be enough to silence all our fears. God being at
Christ's right hand in his sufferings (Ps. xvi. 8) and he being at
God's right hand in his glory, we may be sure he shall not, he cannot,
be moved, but continues ever.
II. They are confident of the destruction of all the impenitent
implacable enemies of David's kingdom. The success with which God had
blessed David's arms hitherto was an earnest of the rest which God
would give him from all his enemies round about, and a type of the
total overthrow of all Christ's enemies who would not have him to reign
over them. Observe, 1. The description of his enemies. They are such as
hate him, v. 8. They hated David because God had set him apart for
himself, hated Christ because they hated the light; but both were hated
without any just cause, and in both God was hated, John xv. 23, 25. 2.
The designs of his enemies (v. 11): They intended evil against thee,
and imagined a mischievous device; they pretended to fight against
David only, but their enmity was against God himself. Those that aimed
to un-king David aimed, in effect, to un-God Jehovah. What is devised
and designed against religion, and against the instruments God raises
up to support and advance it, is very evil and mischievous, and God
takes it as devised and designed against himself and will so reckon for
it. (3.) The disappointment of them: "They devise what they are not
able to perform," v. 11. Their malice is impotent, and they imagine a
vain thing, Ps. ii. 1. (4.) The discovery of them (v. 8): "Thy hand
shall find them out. Though ever so artfully disguised by the pretences
and professions of friendship, though mingled with the faithful
subjects of this kingdom and hardly to be distinguished from them,
though flying from justice and absconding in their close places, yet
thy hand shall find them out wherever they are." There is no escaping
God's avenging eye, no going out of the reach of his hand; rocks and
mountains will be no better shelter at last than fig-leaves were at
first. (5.) The destruction of them; it will be an utter destruction
(Luke xix. 27); they shall be swallowed up and devoured, v. 9. Hell,
the portion of all Christ's enemies, is the complete misery both of
body and soul. Their fruit and their seed shall be destroyed, v. 10.
The enemies of God's kingdom, in every age, shall fall under the same
doom, and the whole generation of them will at last be rooted out, and
all opposing rule, principality, and power, shall be put down. The
arrows of God's wrath shall confound them and put them to flight, being
levelled at the face of them, v. 12. That will be the lot of daring
enemies that face God. The fire of God's wrath will consume them (v.
9); they shall not only be cast into a furnace of fire (Matt. xiii.
42), but he shall make them themselves as a fiery oven or furnace; they
shall be their own tormentors; the reflections and terrors of their own
consciences will be their hell. Those that might have had Christ to
rule and save them, but rejected him and fought against him, shall find
that even the remembrance of that will be enough to make them, to
eternity, a fiery oven to themselves: it is the worm that dies not.
III. In this confidence they beg of God that he would still appear for
his anointed (v. 13), that he would act for him in his own strength, by
the immediate operations of his power as Lord of hosts and Father of
spirits, making little use of means and instruments. And, 1. Hereby he
would exalt himself and glorify his own name. "We have but little
strength, and are not so active for thee as we should be, which is our
shame; Lord, take the work into thy own hands, do it, without us, and
it will be thy glory." 2. Hereupon they would exalt him: "So will we
sing, and praise thy power, the more triumphantly." The less God has of
our service when a deliverance is in the working the more he must have
of our praises when it is wrought without us.
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P S A L M S
PSALM XXII.
The Spirit of Christ, which was in the prophets, testifies in this
psalm, as clearly and fully as any where in all the Old Testament, "the
sufferings of Christ and the glory that should follow" (1 Pet. i. 11);
of him, no doubt, David here speaks, and not of himself, or any other
man. Much of it is expressly applied to Christ in the New Testament,
all of it may be applied to him, and some of it must be understood of
him only. The providences of God concerning David were so very
extraordinary that we may suppose there were some wise and good men who
then could not but look upon him as a figure of him that was to come.
But the composition of his psalms especially, in which he found himself
wonderfully carried out by the spirit of prophecy far beyond his own
thought and intention, was (we may suppose) an abundant satisfaction to
himself that he was not only a father of the Messiah, but a figure of
him. In this psalm he speaks, I. Of the humiliation of Christ (ver.
1-21), where David, as a type of Christ, complains of the very
calamitous condition he was in upon many accounts. 1. He complains, and
mixes comforts with his complaints; he complains (ver. 1, 2), but
comforts himself (ver. 3-5), complains again (ver. 6-8), but comforts
himself again, ver. 9, 10. 2. He complains, and mixes prayers with his
complaints; he complains of the power and rage of his enemies (ver. 12,
13, 16, 18), of his own bodily weakness and decay (ver. 14, 15, 17);
but prays that God would not be far from him (ver. 11, 19), that he
would save and deliver him, ver. 19-21. II. Of the exaltation of
Christ, that his undertaking should be for the glory of God (ver.
22-25), for the salvation and joy of his people (ver. 26-29), and for
the perpetuating of his own kingdom, ver. 30, 31. In singing this psalm
we must keep our thoughts fixed upon Christ, and be so affected with
his sufferings as to experience the fellowship of them, and so affected
with his grace as to experience the power and influence of it.
Sorrowful Complaints.
To the chief musician upon Aijeleth Shahar. A psalm of David.
1 My God, my God, why hast thou forsaken me? why art thou so far from
helping me, and from the words of my roaring? 2 O my God, I cry in
the daytime, but thou hearest not; and in the night season, and am not
silent. 3 But thou art holy, O thou that inhabitest the praises of
Israel. 4 Our fathers trusted in thee: they trusted, and thou didst
deliver them. 5 They cried unto thee, and were delivered: they
trusted in thee, and were not confounded. 6 But I am a worm, and no
man; a reproach of men, and despised of the people. 7 All they that
see me laugh me to scorn: they shoot out the lip, they shake the head,
saying, 8 He trusted on the Lord that he would deliver him: let him
deliver him, seeing he delighted in him. 9 But thou art he that took
me out of the womb: thou didst make me hope when I was upon my mother's
breasts. 10 I was cast upon thee from the womb: thou art my God from
my mother's belly.
Some think they find Christ in the title of this psalm, upon Aijeleth
Shahar--The hind of the morning. Christ is as the swift hind upon the
mountains of spices (Cant. viii. 14), as the loving hind and the
pleasant roe, to all believers (Prov. v. 19); he giveth goodly words
like Naphtali, who is compared to a hind let loose, Gen. xlix. 21. He
is the hind of the morning, marked out by the counsels of God from
eternity, to be run down by those dogs that compassed him, v. 16. But
others think it denotes only the tune to which the psalm was set. In
these verses we have,
I. A sad complaint of God's withdrawings, v. 1, 2.
1. This may be applied to David, or any other child of God, in the want
of the tokens of his favour, pressed with the burden of his
displeasure, roaring under it, as one overwhelmed with grief and
terror, crying earnestly for relief, and, in this case, apprehending
himself forsaken of God, unhelped, unheard, yet calling him, again and
again, "My God," and continuing to cry day and night to him and
earnestly desiring his gracious returns. Note, (1.) Spiritual
desertions are the saints' sorest afflictions; when their evidences are
clouded, divine consolations suspended, their communion with God
interrupted, and the terrors of God set in array against them, how sad
are their spirits, and how sapless all their comforts! (2.) Even their
complaint of these burdens is a good sign of spiritual life and
spiritual senses exercised. To cry out, "My God, why am I sick? Why am
I poor?" would give cause to suspect discontent and worldliness. But,
Why has though forsaken me? is the language of a heart binding up its
happiness in God's favour. (3.) When we are lamenting God's
withdrawings, yet still we must call him our God, and continue to call
upon him as ours. When we want the faith of assurance we must live by a
faith of adherence. "However it be, yet God is good, and he is mine;
though he slay me, yet I trust in him; though he do not answer me
immediately, I will continue praying and waiting; though he be silent,
I will not be silent."
2. But it must be applied to Christ: for, in the first words of this
complaint, he poured out his soul before God when he was upon the cross
(Matt. xxvii. 46); probably he proceeded to the following words, and,
some think, repeated the whole psalm, if not aloud (because they
cavilled at the first words), yet to himself. Note, (1.) Christ, in his
sufferings, cried earnestly to his Father for his favour and presence
with him. He cried in the day-time, upon the cross, and in the
night-season, when he was in agony in the garden. He offered up strong
crying and tears to him that was able to save him, and with some fear
too, Heb. v. 7. (2.) Yet God forsook him, was far from helping him, and
did not hear him, and it was this that he complained of more than all
his sufferings. God delivered him into the hands of his enemies; it was
by his determinate counsel that he was crucified and slain, and he did
not give in sensible comforts. But, Christ having made himself sin for
us, in conformity thereunto the Father laid him under the present
impressions of his wrath and displeasure against sin. It pleased the
Lord to bruise him and put him to grief, Isa. liii. 10. But even then
he kept fast hold of his relation to his Father as his God, by whom he
was now employed, whom he was now serving, and with whom he should
shortly be glorified.
II. Encouragement taken, in reference hereunto, v. 3-5. Though God did
not hear him, did not help him, yet, 1. He will think well of God: "But
thou art holy, not unjust, untrue, nor unkind, in any of thy
dispensations. Though thou dost not immediately come in to the relief
of thy afflicted people, yet though lovest them, art true to thy
covenant with them, and dost not countenance the iniquity of their
persecutors, Hab. i. 13. And, as thou art infinitely pure and upright
thyself, so thou delightest in the services of thy upright people: Thou
inhabitest the praises of Israel; thou art pleased to manifest thy
glory, and grace, and special presence with thy people, in the
sanctuary, where they attend thee with their praises. There thou art
always ready to receive their homage, and of the tabernacle of meeting
thou hast said, This is my rest for ever." This bespeaks God's
wonderful condescension to his faithful worshippers--(that, though he
is attended with the praises of angels, yet he is pleased to inhabit
the praises of Israel), and it may comfort us in all our
complaints--that, though God seem, for a while, to turn a deaf ear to
them, yet he is so well pleased with his people's praises that he will,
in due time, give them cause to change their note: Hope in God, for I
shall yet praise him. Our Lord Jesus, in his sufferings, had an eye to
the holiness of God, to preserve and advance the honour of that, and of
his grace in inhabiting the praises of Israel notwithstanding the
iniquities of their holy things. 2. He will take comfort from the
experiences which the saints in former ages had of the benefit of faith
and prayer (v. 4, 5): "Our fathers trusted in thee, cried unto thee,
and thou didst deliver them; therefore thou wilt, in due time, deliver
me, for never any that hoped in thee were made ashamed of their hope,
never any that sought thee sought thee in vain. And thou art still the
same in thyself and the same to thy people that ever thou wast. They
were our fathers, and thy people are beloved for the fathers' sake,"
Rom. xi. 28. The entail of the covenant is designed for the support of
the seed of the faithful. He that was our fathers' God must be ours,
and will therefore be ours. Our Lord Jesus, in his sufferings,
supported himself with this--that all the fathers who were types of him
in his sufferings, Noah, Joseph, David, Jonah, and others, were in due
time delivered and were types of his exaltation too; therefore he knew
that he also should not be confounded, Isa. l. 7.
III. The complaint renewed of another grievance, and that is the
contempt and reproach of men. This complaint is by no means so bitter
as that before of God's withdrawings; but, as that touches a gracious
soul, so this a generous soul, in a very tender part, v. 6-8. Our
fathers were honoured, the patriarchs in their day, first or last,
appeared great in the eye of the world, Abraham, Moses, David; but
Christ is a worm, and no man. It was great condescension that he became
man, a step downwards, which is, and will be, the wonder of angels;
yet, as if it were too much, too great, to be a man, he becomes a worm,
and no man. He was Adam--a mean man, and Enosh--a man of sorrows, but
lo Ish--not a considerable man: for he took upon him the form of a
servant, and his visage was marred more than any man's, Isa. lii. 14.
Man, at the best, is a worm; but he became a worm, and no man. If he
had not made himself a worm, he could not have been trampled upon as he
was. The word signifies such a worm as was used in dyeing scarlet or
purple, whence some make it an allusion to his bloody sufferings. See
what abuses were put upon him. 1. He was reproached as a bad man, as a
blasphemer, a sabbath-breaker, a wine-bibber, a false prophet, an enemy
to Cæsar, a confederate with the prince of the devils. 2. He was
despised of the people as a mean contemptible man, not worth taking
notice of, his country in no repute, his relations poor mechanics, his
followers none of the rulers, or the Pharisees, but the mob. 3. He was
ridiculed as a foolish man, and one that not only deceived others, but
himself too. Those that saw him hanging on the cross laughed him to
scorn. So far were they from pitying him, or concerning themselves for
him, that they added to his afflictions, with all the gestures and
expressions of insolence upbraiding him with his fall. They make mouths
at him, make merry over him, and make a jest of his sufferings: They
shoot out the lip, they shake their head, saying, This was he that said
he trusted God would deliver him; now let him deliver him. David was
sometimes taunted for his confidence in God; but in the sufferings of
Christ this was literally and exactly fulfilled. Those very gestures
were used by those that reviled him (Matt. xxvii. 39); they wagged
their heads, nay, and so far did their malice make them forget
themselves that they used the very words (v. 43), He trusted in God;
let him deliver him. Our Lord Jesus, having undertaken to satisfy for
the dishonour we had done to God by our sins, did it by submitting to
the lowest possible instance of ignominy and disgrace.
IV. Encouragement taken as to this also (v. 9, 10): Men despise me, but
thou art he that took me out of the womb. David and other good men have
often, for direction to us, encouraged themselves with this, that God
was not only the God of their fathers, as before (v. 4), but the God of
their infancy, who began by times to take care of them, as soon as they
had a being, and therefore, they hope, will never cast them off. He
that did so well for us in that helpless useless state will not leave
us when he has reared us and nursed us up into some capacity of serving
him. See the early instances of God's providential care for us, 1. In
the birth: He took us also out of the womb, else we had died there, or
been stifled in the birth. Every man's particular time begins with this
pregnant proof of God's providence, as time, in general, began with the
creation, that pregnant proof of his being. 2. At the breast: "Then
didst thou make me hope;" that is, "thou didst that for me, in
providing sustenance for me and protecting me from the dangers to which
I was exposed, which encourages me to hope in thee all my days." The
blessings of the breasts, as they crown the blessings of the womb, so
they are earnests of the blessings of our whole lives; surely he that
fed us then will never starve us, Job iii. 12. 3. In our early
dedication to him: I was cast upon thee from the womb, which perhaps
refers to his circumcision on the eighth day; he was then by his
parents committed and given up to God as his God in covenant; for
circumcision was a seal of the covenant; and this encouraged him to
trust in God. Those have reason to think themselves safe who were so
soon, so solemnly, gathered under the wings of the divine majesty. 4.
In the experience we have had of God's goodness to us all along ever
since, drawn out in a constant uninterrupted series of preservations
and supplies: Thou art my God, providing me and watching over me for
good, from my mother's belly, that is, from my coming into the world
unto this day. And if, as soon as we became capable of exercising
reason, we put our confidence in God and committed ourselves and our
way to him, we need not doubt but he will always remember the kindness
of our youth and the love of our espousals, Jer. ii. 2. This is
applicable to our Lord Jesus, over whose incarnation and birth the
divine Providence watched with a peculiar care, when he was born in a
stable, laid in a manger, and immediately exposed to the malice of
Herod, and forced to flee into Egypt. When he was a child God loved him
and called him thence (Hos. xi. 1), and the remembrance of this
comforted him in his sufferings. Men reproached him, and discouraged
his confidence in God; but God had honoured him and encouraged his
confidence in him.
The Sufferings of the Messiah; The Messiah Supported in His Sufferings.
11 Be not far from me; for trouble is near; for there is none to help.
12 Many bulls have compassed me: strong bulls of Bashan have beset me
round. 13 They gaped upon me with their mouths, as a ravening and a
roaring lion. 14 I am poured out like water, and all my bones are out
of joint: my heart is like wax; it is melted in the midst of my bowels.
15 My strength is dried up like a potsherd; and my tongue cleaveth to
my jaws; and thou hast brought me into the dust of death. 16 For dogs
have compassed me: the assembly of the wicked have inclosed me: they
pierced my hands and my feet. 17 I may tell all my bones: they look
and stare upon me. 18 They part my garments among them, and cast lots
upon my vesture. 19 But be not thou far from me, O Lord: O my
strength, haste thee to help me. 20 Deliver my soul from the sword;
my darling from the power of the dog. 21 Save me from the lion's
mouth: for thou hast heard me from the horns of the unicorns.
In these verses we have Christ suffering and Christ praying, by which
we are directed to look for crosses and to look up to God under them.
I. Here is Christ suffering. David indeed was often in trouble, and
beset with enemies; but many of the particulars here specified are such
as were never true of David, and therefore must be appropriated to
Christ in the depth of his humiliation.
1. He is here deserted by his friends: Trouble and distress are near,
and there is none to help, none to uphold, v. 11. He trod the
wine-press alone; for all his disciples forsook him and fled. It is
God's honour to help when all other helps and succours fail.
2. He is here insulted and surrounded by his enemies, such as were of a
higher rank, who for their strength and fury, are compared to bulls,
strong bulls of Bashan (v. 12), fat and fed to the full, haughty and
sour; such were the chief priests and elders that persecuted Christ;
and others of a lower rank, who are compared to dogs (v. 16), filthy
and greedy, and unwearied in running him down. There was an assembly of
the wicked plotting against him (v. 16); for the chief priests sat in
council, to consult of ways and means to take Christ. These enemies
were numerous and unanimous: "Many, and those of different and clashing
interests among themselves, as Herod and Pilate, have agreed to compass
me. They have carried their plot far, and seem to have gained their
point, for they have beset me round, v. 12. They have enclosed me, v.
16. They are formidable and threatening (v. 13): They gaped upon me
with their mouths, to show me that they would swallow me up; and this
with as much strength and fierceness as a roaring ravening lion leaps
upon his prey."
3. He is here crucified. The very manner of his death is described,
though never in use among the Jews: They pierced my hands and my feet
(v. 16), which were nailed to the accursed tree, and the whole body
left so to hang, the effect of which must needs be the most exquisite
pain and torture. There is no one passage in all the Old Testament
which the Jews have so industriously corrupted as this, because it is
such an eminent prediction of the death of Christ and was so exactly
fulfilled.
4. He is here dying (v. 14, 15), dying in pain and anguish, because he
was to satisfy for sin, which brought in pain, and for which we must
otherwise have lain in everlasting anguish. Here is, (1.) The
dissolution of the whole frame of his body: I am poured out like water,
weak as water, and yielding to the power of death, emptying himself of
all the supports of his human nature. (2.) The dislocation of his
bones. Care was taken that not one of them should be broken (John xix.
36), but they were all out of joint by the violent stretching of his
body upon the cross as upon a rack. Or it may denote the fear that
seized him in his agony in the garden, when he began to be sore amazed,
the effect of which perhaps was (as sometimes it has been of great
fear, Dan. v. 6), that the joints of his loins were loosed and his
knees smote one against another. His bones were put out of joint that
he might put the whole creation into joint again, which sin had put out
of joint, and might make our broken bones to rejoice. (3.) The
colliquation of his spirits: My heart is like wax, melted to receive
the impressions of God's wrath against the sins he undertook to satisfy
for, melting away like the vitals of a dying man; and, as this
satisfied for the hardness of our hearts, so the consideration of it
should help to soften them. When Job speaks of his inward trouble he
says, The Almighty makes my heart soft, Job xxiii. 16, and see Ps.
lviii. 2. (4.) The failing of his natural force: My strength is dried
up; so that he became parched and brittle like a potsherd, the radical
moisture being wasted by the fire of divine wrath preying upon his
spirits. Who then can stand before God's anger? Or who knows the power
of it? If this was done in the green tree, what shall be done in the
dry? (5.) The clamminess of his mouth, a usual symptom of approaching
death: My tongue cleaveth to my jaws; this was fulfilled both in his
thirst upon the cross (John xix. 28) and in his silence under his
sufferings; for, as a sheep before the shearers is dumb, so he opened
not his mouth, nor objected against any thing done to him. (6.) His
giving up the ghost: "Thou hast brought me to the dust of death; I am
just ready to drop into the grave;" for nothing less would satisfy
divine justice. The life of the sinner was forfeited, and therefore the
life of the sacrifice must be the ransom for it. The sentence of death
passed upon Adam was thus expressed: Unto dust thou shalt return. And
therefore Christ, having an eye to that sentence in his obedience to
death, here uses a similar expression: Thou hast brought me to the dust
of death.
5. He was stripped. The shame of nakedness was the immediate
consequence of sin; and therefore our Lord Jesus was stripped of his
clothes, when he was crucified, that he might clothe us with the robe
of his righteousness, and that the shame of our nakedness might not
appear. Now here we are told, (1.) How his body looked when it was thus
stripped: I may tell all my bones, v. 17. His blessed body was lean and
emaciated with labour, grief, and fasting, during the whole course of
his ministry, which made him look as if he was nearly 50 years old when
he was yet but 33, as we find, John viii. 57. His wrinkles now
witnessed for him that he was far from being what was called, a
gluttonous man and a wine-bibber. Or his bones might be numbered,
because his body was distended upon the cross, which made it easy to
count his ribs. They look and stare upon me, that is, my bones do,
being distorted, and having no flesh to cover them, as Job says (ch.
xvi. 8), My leanness, rising up in me, beareth witness to my face. Or
"the standers by, the passers by, are amazed to see my bones start out
thus; and, instead of pitying me, are pleased even with such a rueful
spectacle." (2.) What they did with his clothes, which they took from
him (v. 18): They parted my garments among them, to every soldier a
part, and upon my vesture, the seamless coat, do they cast lots. This
very circumstance was exactly fulfilled, John xix. 23, 24. And though
it was no great instance of Christ's suffering, yet it is a great
instance of the fulfilling of the scripture in him. Thus it was
written, and therefore thus it behoved Christ to suffer. Let this
therefore confirm our faith in him as the true Messiah, and inflame our
love to him as the best of friends, who loved us and suffered all this
for us.
II. Here is Christ praying, and with that supporting himself under the
burden of his sufferings. Christ, in his agony, prayed earnestly,
prayed that the cup might pass from him. When the prince of this world
with his terrors set upon him, gaped upon him as a roaring lion, he
fell upon the ground and prayed. And of that David's praying here was a
type. He calls God his strength, v. 19. When we cannot rejoice in God
as our song, yet let us stay ourselves upon him as out strength, and
take the comfort of spiritual supports when we cannot come at spiritual
delights. He prays, 1. That God would be with him, and not set himself
at a distance from him: Be not thou far from me (v. 11), and again, v.
19. "Whoever stands aloof from my sore, Lord, do not thou." The
nearness of trouble should quicken us to draw near to God and then we
may hope that he will draw near to us. 2. That he would help him and
make haste to help him, help him to bear up under his troubles, that he
might not fail nor be discouraged, that he might neither shrink from
his undertaking nor sink under it. And the Father heard him in that he
feared (Heb. v. 7) and enabled him to go through with his work. 3. That
he would deliver him and save him, v. 20, 21. (1.) Observe what the
jewel is which he is in care for, "The safety of my soul, my darling;
let that be redeemed from the power of the grave, Ps. xlix. 15. Father,
into thy hands I commit that, to be conveyed safely to paradise." The
psalmist here calls his soul his darling, his only one (so the word
is): "My soul is my only one. I have but one soul to take care of, and
therefore the greater is my shame if I neglect it and the greater will
the loss be if I let it perish. Being my only one, it ought to be my
darling, for the eternal welfare of which I ought to be deeply
concerned. I do not use my soul as my darling, unless I take care to
preserve it from every thing that would hurt it and to provide all
necessaries for it, and be entirely tender of its welfare." (2.)
Observe what the danger is from which he prays to be delivered, from
the sword, the flaming sword of divine wrath, which turns every way.
This he dreaded more than any thing, Gen. iii. 24. God's anger was the
wormwood and the gall in the bitter cup that was put into his hands. "O
deliver my soul from that. Lord, though I lose my life, let me not lose
thy love. Save me from the power of the dog, and from the lion's
mouth." This seems to be meant of Satan, that old enemy who bruised the
heel of the seed of the woman, the prince of this world, with whom he
was to engage in close combat and whom he saw coming, John xiv. 30.
"Lord, save me from being overpowered by his terrors." He pleads, "Thou
hast formerly heard me from the horns of the unicorn," that is, "saved
me from him in answer to my prayer." This may refer to the victory
Christ had obtained over Satan and his temptations (Matt. iv.), when
the devil left him for a season (Luke iv. 13), but now returned in
another manner to attack him with his terrors. "Lord, thou gavest me
the victory then, give it me now, that I may spoil principalities and
powers, and cast out the prince of this world." Has God delivered us
from the horns of the unicorn, that we be not tossed? Let that
encourage us to hope that we shall be delivered from the lion's mouth,
that we be not torn. He that has delivered doth and will deliver. This
prayer of Christ, no doubt, was answered, for the Father heard him
always. And, though he did not deliver him from death, yet he suffered
him not to see corruption, but, the third day, raised him out of the
dust of death, which was a greater instance of God's favour to him than
if he had helped him down from the cross; for that would have hindered
his undertaking, whereas his resurrection crowned it.
In singing this we should meditate on the sufferings and resurrection
of Christ till we experience in our own souls the power of his
resurrection and the fellowship of his sufferings.
The Messiah's Triumphs; Extension and Perpetuity of the Church.
22 I will declare thy name unto my brethren: in the midst of the
congregation will I praise thee. 23 Ye that fear the Lord, praise
him; all ye the seed of Jacob, glorify him; and fear him, all ye the
seed of Israel. 24 For he hath not despised nor abhorred the
affliction of the afflicted; neither hath he hid his face from him; but
when he cried unto him, he heard. 25 My praise shall be of thee in
the great congregation: I will pay my vows before them that fear him.
26 The meek shall eat and be satisfied: they shall praise the Lord that
seek him: your heart shall live for ever. 27 All the ends of the
world shall remember and turn unto the Lord: and all the kindreds of
the nations shall worship before thee. 28 For the kingdom is the
Lord's: and he is the governor among the nations. 29 All they that be
fat upon earth shall eat and worship: all they that go down to the dust
shall bow before him: and none can keep alive his own soul. 30 A seed
shall serve him; it shall be accounted to the Lord for a generation.
31 They shall come, and shall declare his righteousness unto a people
that shall be born, that he hath done this.
The same that began the psalm complaining, who was no other than Christ
in his humiliation, ends it here triumphing, and it can be no other
than Christ in his exaltation. And, as the first words of the complaint
were used by Christ himself upon the cross, so the first words of the
triumph are expressly applied to him (Heb. ii. 12) and are made his own
words: I will declare thy name unto my brethren, in the midst of the
church will I sing praise unto thee. The certain prospect which Christ
had of the joy set before him not only gave him a satisfactory answer
to his prayers, but turned his complaints into praises; he saw of the
travail of his soul, and was well satisfied, witness that triumphant
word wherewith he breathed his last: It is finished.
Five things are here spoken of, the view of which were the satisfaction
and triumph of Christ in his sufferings:--
I. That he should have a church in the world, and that those that were
given him from eternity should, in the fulness of time, be gathered in
to him. This is implied here; that he should see his seed, Isa. liii.
10. It pleased him to think, 1. That by the declaring of God's name, by
the preaching of the everlasting gospel in its plainness and purity,
many should be effectually called to him and to God by him. And for
this end ministers should be employed to publish this doctrine to the
world, and they should be much his messengers and his voice that their
doing it should be accounted his doing it; their word is his, and by
them he declares God's name. 2. That those who are thus called in
should be brought into a very near and dear relation to him as his
brethren; for he is not only not ashamed, but greatly well pleased, to
call them so; not the believing Jews only, his countrymen, but those of
the Gentiles also who became fellow-heirs and of the same body, Heb.
ii. 11. Christ is our elder brother, who takes care of us, and makes
provision for us, and expects that our desire should be towards him and
that we should be willing he should rule over us. 3. That these is
brethren should be incorporated into a congregation, a great
congregation; such is the universal church, the whole family that is
named from him, unto which all the children of God that were scattered
abroad are collected, and in which they are united (John xi. 52, Eph.
i. 10), and that they should also be incorporated into smaller
societies, members of that great body, many religious assemblies for
divine worship, on which the face of Christianity should appear and in
which the interests of it should be supported and advanced. 4. That
these should be accounted the seed of Jacob and Israel (v. 23), that on
them, though Gentiles, the blessing of Abraham might come (Gal. iii.
14), and to them might pertain the adoption, the glory, the covenant,
and the service of God, as much as ever they did to Israel according to
the flesh, Rom. ix. 4, Heb. viii. 10. The gospel church is called the
Israel of God, Gal. vi. 16.
II. That God should be greatly honoured and glorified in him by that
church. His Father's glory was that which he had in his eye throughout
his whole undertaking (John xvii. 4), particularly in his sufferings,
which he entered upon with this solemn request, Father, glorify thy
name, John xii. 27, 28. He foresees with pleasure, 1. That God would be
glorified by the church that should be gathered to him, and that for
this end they should be called and gathered in that they might be unto
God for a name and a praise. Christ by his ministers will declare God's
name to his brethren, as God's mouth to them, and then by them, as the
mouth of the congregation to God, will God's name be praised. All that
fear the Lord will praise him (v. 23), even every Israelite indeed. See
Ps. cxviii. 2-4; cxxxv. 19, 20. The business of Christians,
particularly in their solemn religious assemblies, is to praise and
glorify God with a holy awe and reverence of his majesty, and therefore
those that are here called upon to praise God are called upon to fear
him. 2. That God would be glorified in the Redeemer and in his
undertaking. Therefore Christ is said to praise God in the church, not
only because he is the Master of the assemblies in which God is
praised, and the Mediator of all the praises that are offered up to
God, but because he is the matter of the church's praise. See Eph. iii.
21. All our praises must centre in the work of redemption and a great
deal of reason we have to be thankful, (1.) That Jesus Christ was owned
by his Father in his undertaking, notwithstanding the apprehension he
was sometimes under that his Father had forsaken him. (v. 24): For he
hath not despised nor abhorred the affliction of the afflicted one
(that is, of the suffering Redeemer), but has graciously accepted it as
a full satisfaction for sin, and a valuable consideration on which to
ground the grant of eternal life to all believers. Though it was
offered for us poor sinners, he did not despise nor abhor him that
offered it for our sakes; nor did he turn his face from him that
offered it, as Saul was angry with his own son because he interceded
for David, whom he looked upon as his enemy. But when he cried unto
him, when his blood cried for peace and pardon for us, he heard him.
This, as it is the matter of our rejoicing, ought to be the matter of
our thanksgiving. Those who have thought their prayers slighted and
unheard, if they continue to pray and wait, will find they have not
sought in vain. (2.) That he himself will go on with his undertaking
and complete it. Christ says, I will pay my vows, v. 25. Having engaged
to bring many sons to glory, he will perform his engagement to the
utmost, and will lose none.
III. That all humble gracious souls should have a full satisfaction and
happiness in him, v. 26. It comforted the Lord Jesus in his sufferings
that in and through him all true believers should have everlasting
consolation. 1. The poor in spirit shall be rich in blessings,
spiritual blessings; the hungry shall be filled with good things.
Christ's sacrifice being accepted, the saints shall feast upon the
sacrifice, as, under the law, upon the peace-offerings, and so partake
of the altar: The meek shall eat and be satisfied, eat of the bread of
life, feed with an appetite upon the doctrine of Christ's mediation,
which is meat and drink to the soul that knows its own nature and case.
Those that hunger and thirst after righteousness in Christ shall have
all they can desire to satisfy them and make them easy, and shall not
labour, as they have done, for that which satisfies not. 2. Those that
are much in praying shall be much in thanksgiving: Those shall praise
the Lord that seek him, because through Christ they are sure of finding
him, in the hopes of which they have reason to praise him even while
they are seeking him, and the more earnest they are in seeking him the
more will their hearts be enlarged in his praises when they have found
him. 3. The souls that are devoted to him shall be for ever happy with
him: "Your heart shall live for ever. Yours that are meek, that are
satisfied in Christ, that continue to seek God; what ever becomes of
your bodies, your hearts shall live for ever; the graces and comforts
you have shall be perfected in everlasting life. Christ has said,
Because I live, you shall live also, (John xiv. 19); and therefore that
life shall be as sure and as long as his."
IV. That the church of Christ, and with it the kingdom of God among
men, should extend itself to all the corners of the earth and should
take in all sorts of people.
1. That it should reach far (v. 27, 28), that, whereas the Jews had
long been the only professing people of God, now all the ends of the
world should come into the church, and, the partition-wall being taken
down, the Gentiles should be taken in. It is here prophesied, (1.) That
they should be converted: They shall remember, and turn to the Lord.
Note, Serious reflection is the first step, and a good step it is
towards true conversion. We must consider and turn. The prodigal came
first to himself, and then to his father. (2.) That then they should be
admitted into communion with God and with the assemblies that serve
him; They shall worship before thee, for in every place incense shall
be offered to God, Mal. i. 11; Isa. lxvi. 23. Those that turn to God
will make conscience of worshipping before him. And good reason there
is why all the kindreds of nations should do homage to God, for (v. 28)
the kingdom is the Lord's; his, and his only, is the universal
monarchy. [1.] The kingdom of nature is the Lord Jehovah's, and his
providence rules among the nations, and upon that account we are bound
to worship him; so that the design of the Christian religion is to
revive natural religion and its principles and laws. Christ died to
bring us to God, the God that made us, from whom we had revolted, and
to reduce us to our native allegiance. [2.] The kingdom of grace is the
Lord Christ's, and he, as Mediator, is appointed governor among the
nations, head over all things to his church. Let every tongue therefore
confess that he is Lord.
2. That it should include many of different ranks, v. 29. High and low,
rich and poor, bond and free, meet in Christ. (1.) Christ shall have
the homage of many of the great ones. Those that are fat upon the
earth, that live in pomp and power, shall eat and worship; even those
that fare deliciously, when they have eaten and are full, shall bless
the Lord their God for their plenty and prosperity. (2.) The poor also
shall receive his gospel: Those that go down to the dust, that sit in
the dust (Ps. cxiii. 7), that can scarcely keep life and soul together,
shall bow before him, before the Lord Jesus, who reckons it his honour
to be the poor man's King (Ps. lxxii. 12) and whose protection does, in
a special manner, draw their allegiance. Or this may be understood in
general of dying men, whether poor or rich. See then what is our
condition--we are going down to the dust to which we are sentenced and
where shortly we must make our bed. Nor can we keep alive our own
souls; we cannot secure our own natural life long, nor can we be the
authors of our own spiritual and eternal life. It is therefore our
great interest, as well as duty, to bow before the Lord Jesus, to give
up ourselves to him to be his subjects and worshippers; for this is the
only way, and it is a sure way, to secure our happiness when we go down
to the dust. Seeing we cannot keep alive our own souls, it is our
wisdom, by an obedient faith, to commit our souls to Jesus Christ, who
is able to save them and keep them alive for ever.
V. That the church of Christ, and with it the kingdom of God among men,
should continue to the end, through all the ages of time. Mankind is
kept up in a succession of generations; so that there is always a
generation passing away and a generation coming up. Now, as Christ
shall have honour from that which is passing away and leaving the world
(v. 29, those that go down to the dust shall bow before him, and it is
good to die bowing before Christ; blessed are the dead who thus die in
the Lord), so he shall have honour from that which is rising up, and
setting out, in the world, v. 30. Observe, 1. Their application to
Christ: A seed shall serve him, shall keep up the solemn worship of him
and profess and practice obedience to him as their Master and Lord.
Note, God will have a church in the world to the end of time; and, in
order to that, there shall be a succession of professing Christians and
gospel ministers from generation to generation. A seed shall serve him;
there shall be a remnant, more or less, to whom shall pertain the
service of God and to whom God will give grace to serve him,--perhaps
not the seed of the same persons, for grace does not run in a blood (he
does not say their seed, but a seed),--perhaps but few, yet enough to
preserve the entail. 2. Christ's acknowledgment of them: They shall be
accounted to him for a generation; he will be the same to them that he
was to those who went before them; his kindness to his friends shall
not die with them, but shall be drawn out to their heirs and
successors, and instead of the fathers shall be the children, whom all
shall acknowledge to be a seed that the Lord hath blessed, Isa. lxi. 9;
lxv. 23. The generation of the righteous God will graciously own as his
treasure, his children. 3. Their agency for him (v. 31): they shall
come, shall rise up in their day, not only to keep up the virtue of the
generation that is past, and to do the work of their own generation,
but to serve the honour of Christ and the welfare of souls in the
generations to come; they shall transmit to them the gospel of Christ
(that sacred deposit) pure and entire, even to a people that shall be
born hereafter; to them they shall declare two things:--(1.) That there
is an everlasting righteousness, which Jesus Christ has brought in.
This righteousness of his, and not any of our own, they shall declare
to be the foundation of all our hopes and the fountain of all our joys.
See Rom. i. 16, 17. (2.) That the work of our redemption by Christ is
the Lord's own doing (Ps. cxviii. 23) and no contrivance of ours. We
must declare to our children that God has done this; it is his wisdom
in a mystery; it is his arm revealed.
In singing this we must triumph in the name of Christ as above every
name, must give him honour ourselves, rejoice in the honours others do
him, and in the assurance we have that there shall be a people praising
him on earth when we are praising him in heaven.
__________________________________________________________________
P S A L M S
PSALM XXIII.
Many of David's psalms are full of complaints, but this is full of
comforts, and the expressions of delight in God's great goodness and
dependence upon him. It is a psalm which has been sung by good
Christians, and will be while the world stands, with a great deal of
pleasure and satisfaction. I. The psalmist here claims relation to God,
as his shepherd, ver. 1. II. He recounts his experience of the kind
things God had done for him as his shepherd, ver. 2, 3, 5. III. Hence
he infers that he should want no good (ver. 1), that he needed to fear
no evil (ver. 4), that God would never leave nor forsake him in a way
of mercy; and therefore he resolves never to leave nor forsake God in a
way of duty, ver. 6. In this he had certainly an eye, not only to the
blessings of God's providence, which made his outward condition
prosperous, but to the communications of God's grace, received by a
lively faith, and returned in a warm devotion, which filled his soul
with joy unspeakable. And, as in the foregoing psalm he represented
Christ dying for his sheep, so here he represents Christians receiving
the benefit of all the care and tenderness of that great and good
shepherd.
The Divine Shepherd.
A psalm of David.
1 The Lord is my shepherd; I shall not want. 2 He maketh me to lie
down in green pastures: he leadeth me beside the still waters. 3 He
restoreth my soul: he leadeth me in the paths of righteousness for his
name's sake. 4 Yea, though I walk through the valley of the shadow of
death, I will fear no evil: for thou art with me; thy rod and thy staff
they comfort me. 5 Thou preparest a table before me in the presence
of mine enemies: thou anointest my head with oil; my cup runneth over.
6 Surely goodness and mercy shall follow me all the days of my life:
and I will dwell in the house of the Lord for ever.
From three very comfortable premises David, in this psalm, draws three
very comfortable conclusions, and teaches us to do so too. We are saved
by hope, and that hope will not make us ashamed, because it is well
grounded. It is the duty of Christians to encourage themselves in the
Lord their God; and we are here directed to take that encouragement
both from the relation wherein he stands to us and from the experience
we have had of his goodness according to that relation.
I. From God's being his shepherd he infers that he shall not want
anything that is good for him, v. 1. See here, 1. The great care that
God takes of believers. He is their shepherd, and they may call him so.
Time was when David was himself a shepherd; he was taken from following
the ewes great with young (Ps. lxxviii. 70, 71), and so he knew by
experience the cares and tender affections of a good shepherd towards
his flock. He remembered what need they had of a shepherd, and what a
kindness it was to them to have one that was skilful and faithful; he
once ventured his life to rescue a lamb. By this therefore he
illustrates God's care of his people; and to this our Saviour seems to
refer when he says, I am the shepherd of the sheep; the good shepherd,
John x. 11. He that is the shepherd of Israel, of the whole church in
general (Ps. lxxx. 1), is the shepherd of every particular believer;
the meanest is not below his cognizance, Isa. xl. 11. He takes them
into his fold, and then takes care of them, protects them, and provides
for them, with more care and constancy than a shepherd can, that makes
it his business to keep the flock. If God be as a shepherd to us, we
must be as sheep, inoffensive, meek, and quiet, silent before the
shearers, nay, and before the butcher too, useful and sociable; we must
know the shepherd's voice, and follow him. 2. The great confidence
which believers have in God: "If the Lord is my shepherd, my feeder, I
may conclude I shall not want any thing that is really necessary and
good for me." If David penned this psalm before his coming to the
crown, though destined to it, he had as much reason to fear wanting as
any man. Once he sent his men a begging for him to Nabal, and another
time went himself a begging to Ahimelech; and yet, when he considers
that God is his shepherd, he can boldly say, I shall not want. Let not
those fear starving that are at God's finding and have him for their
feeder. More is implied than is expressed, not only, I shall not want,
but, "I shall be supplied with whatever I need; and, if I have not
every thing I desire, I may conclude it is either not fit for me or not
good for me or I shall have it in due time."
II. From his performing the office of a good shepherd to him he infers
that he needs not fear any evil in the greatest dangers and
difficulties he could be in, v. 2-4. He experiences the benefit of
God's presence with him and care of him now, and therefore expects the
benefit of them when he most needs it. See here,
1. The comforts of a living saint. God is his shepherd and his God--a
God all-sufficient to all intents and purposes. David found him so, and
so have we. See the happiness of the saints as the sheep of God's
pasture. (1.) They are well placed, well laid: He maketh me to lie down
in green pastures. We have the supports and comforts of this life from
God's good hand, our daily bread from him as our Father. The greatest
abundance is but a dry pasture to a wicked man, who relishes that only
in it which pleases the senses; but to a godly man, who tastes the
goodness of God in all his enjoyments, and by faith relishes that,
though he has but little of the world, it is a green pasture, Ps.
xxxvii. 16; Prov. xv. 16, 17. God's ordinances are the green pastures
in which food is provided for all believers; the word of life is the
nourishment of the new man. It is milk for babes, pasture for sheep,
never barren, never eaten bare, never parched, but always a green
pasture for faith to feed in. God makes his saints to lie down; he
gives them quiet and contentment in their own minds, what ever their
lot is; their souls dwell at ease in him, and that makes every pasture
green. Are we blessed with the green pastures of the ordinances? Let us
not think it enough to pass through them, but let us lie down in them,
abide in them; this is my rest for ever. It is by a constancy of the
means of grace that the soul is fed. (2.) They are well guided, well
led. The shepherd of Israel guides Joseph like a flock; and every
believer is under the same guidance: He leadeth me beside the still
waters. Those that feed on God's goodness must follow his direction; he
leads them by his providence, by his word, by his Spirit, disposes of
their affairs for the best, according to his counsel, disposes their
affections and actions according to his command, directs their eye,
their way, and their heart, into his love. The still waters by which he
leads them yield them, not only a pleasant prospect, but many a cooling
draught, many a reviving cordial, when they are thirsty and weary. God
provides for his people not only food and rest, but refreshment also
and pleasure. The consolations of God, the joys of the Holy Ghost, are
these still waters, by which the saints are led, streams which flow
from the fountain of living waters and make glad the city of our God.
God leads his people, not to the standing waters which corrupt and
gather filth, not to the troubled sea, nor to the rapid rolling floods,
but to the silent purling waters; for the still but running waters
agree best with those spirits that flow out towards God and yet do it
silently. The divine guidance they are under is stripped of its
metaphor (v. 3): He leadeth me in the paths of righteousness, in the
way of my duty; in that he instructs me by his word and directs me by
conscience and providence. Theses are the paths in which all the saints
desire to be led and kept, and never to turn aside out of them. And
those only are led by the still waters of comfort that walk in the
paths of righteousness. The way of duty is the truly pleasant way. It
is the work of righteousness that is peace. In these paths we cannot
walk unless God both lead us into them and lead us in them. (3.) They
are well helped when any thing ails them: He restoreth my soul. [1.]
"He restores me when I wander." No creature will lose itself sooner
than a sheep, so apt is it to go astray, and then so unapt to find the
way back. The best saints are sensible of their proneness to go astray
like lost sheep (Ps. cxix. 176); they miss their way, and turn aside
into by-paths; but when God shows them their error, gives them
repentance, and brings them back to their duty again, he restores the
soul; and, if he did not do so, they would wander endlessly and be
undone. When, after one sin, David's heart smote him, and, after
another, Nathan was sent to tell him, Thou art the man, God restored
his soul. Though God may suffer his people to fall into sin, he will
not suffer them to lie still in it. [2.] "He recovers me when I am
sick, and revives me when I am faint, and so restores the soul which
was ready to depart." He is the Lord our God that heals us, Exod. xv.
26. Many a time we should have fainted unless we had believed; and it
was the good shepherd that kept us from fainting.
2. See here the courage of a dying saint (v. 4): "Having had such
experience of God's goodness to me all my days, in six troubles and in
seven, I will never distrust him, no, not in the last extremity; the
rather because all he has done for me hitherto was not for any merit or
desert of mine, but purely for his name's sake, in pursuance of his
word, in performance of his promise, and for the glory of his own
attributes and relations to his people. That name therefore shall still
be my strong tower, and shall assure me that he who has led me, and fed
me, all my life long, will not leave me at last." Here is,
(1.) Imminent danger supposed: "Though I walk through the valley of the
shadow of death, that is, though I am in peril of death, though in the
midst of dangers, deep as a valley, dark as a shadow, and dreadful as
death itself," or rather, "though I am under the arrests of death, have
received the sentence of death within myself, and have all the reason
in the world to look upon myself as a dying man, yet I am easy." Those
that are sick, those that are old, have reason to look upon themselves
as in the valley of the shadow of death. Here is one word indeed which
sounds terrible; it is death, which we must all count upon; there is no
discharge in that war. But, even in the supposition of the distress,
there are four words which lessen the terror:--It is death indeed that
is before us; but, [1.] It is but the shadow of death; there is no
substantial evil in it; the shadow of a serpent will not sting nor the
shadow of a sword kill. [2.] It is the valley of the shadow, deep
indeed, and dark, and dirty; but the valleys are fruitful, and so is
death itself fruitful of comforts to God's people. [3.] It is but a
walk in this valley, a gentle pleasant walk. The wicked are chased out
of the world, and their souls are required; but the saints take a walk
to another world as cheerfully as they take their leave of this. [4.]
It is a walk through it; they shall not be lost in this valley, but get
safely to the mountain of spices on the other side of it.
(2.) This danger made light of, and triumphed over, upon good grounds.
Death is a king of terrors, but not to the sheep of Christ; they
tremble at it no more than sheep do that are appointed for the
slaughter. "Even in the valley of the shadow of death I will fear no
evil. None of these things move me." Note, A child of God may meet the
messengers of death, and receive its summons with a holy security and
serenity of mind. The sucking child may play upon the hole of this asp;
and the weaned child, that, through grace, is weaned from this world,
may put his hand upon this cockatrice's den, bidding a holy defiance to
death, as Paul, O death! where is thy sting? And there is ground enough
for this confidence, [1.] Because there is no evil in it to a child of
God; death cannot separate us from the love of God, and therefore it
can do us no real harm; it kills the body, but cannot touch the soul.
Why should it be dreadful when there is nothing in it hurtful? [2.]
Because the saints have God's gracious presence with them in their
dying moments; he is then at their right hand, and therefore why should
they be moved? The good shepherd will not only conduct, but convoy, his
sheep through the valley, where they are in danger of being set upon by
the beasts of prey, the ravening wolves; he will not only convoy them,
but comfort then when they most need comfort. His presence shall
comfort them: Thou art with me. His word and Spirit shall comfort
them--his rod and staff, alluding to the shepherd's crook, or the rod
under which the sheep passed when they were counted (Lev. xxvii. 32),
or the staff with which the shepherds drove away the dogs that would
scatter or worry the sheep. It is a comfort to the saints, when they
come to die, that God takes cognizance of them (he knows those that are
his), that he will rebuke the enemy, that he will guide them with his
rod and sustain them with his staff. The gospel is called the rod of
Christ's strength (Ps. cx. 2), and there is enough in that to comfort
the saints when they come to die, and underneath them are the
everlasting arms.
III. From the good gifts of God's bounty to him now he infers the
constancy and perpetuity of his mercy, v. 5, 6. Here we may observe,
1. How highly he magnifies God's gracious vouchsafements to him (v. 5):
"Thou preparest a table before me; thou hast provided for me all things
pertaining both to life and godliness, all things requisite both for
body and soul, for time and eternity:" such a bountiful benefactor is
God to all his people; and it becomes them abundantly to utter his
great goodness, as David here, who acknowledges, (1.) That he had food
convenient, a table spread, a cup filled, meat for his hunger, drink
for his thirst. (2.) That he had it carefully and readily provided for
him. His table was not spread with any thing that came next to hand,
but prepared, and prepared before him. (3.) That he was not stinted,
was not straitened, but had abundance: "My cup runs over, enough for
myself and my friends too." (4.) That he had not only for necessity,
but for ornament and delight: Thou anointest my head with oil. Samuel
anointed him king, which was a certain pledge of further favor; but
this is rather an instance of the plenty with which God had blessed
him, or an allusion to the extraordinary entertainment of special
friends, whose heads they anointed with oil, Luke vii. 46. Nay, some
think he still looks upon himself as a sheep, but such a one as the
poor man's ewe-lamb (2 Sam. xii. 3), that did eat of his own meat, and
drank of his own cup, and lay in his bosom; not only thus nobly, but
thus tenderly, are the children of God looked after. Plentiful
provision is made for their bodies, for their souls, for the life that
now is and for that which is to come. If Providence do not bestow upon
us thus plentifully for our natural life, it is our own fault if it be
not made up to us in spiritual blessings.
2. How confidently he counts upon the continuance of God's favours, v.
6. He had said (v. 1), I shall not want; but now he speaks more
positively, more comprehensively: Surely goodness and mercy shall
follow me all the days of my life. His hope rises, and his faith is
strengthened, by being exercised. Observe, (1.) What he promises
himself--goodness and mercy, all the streams of mercy flowing from the
fountain, pardoning mercy, protecting mercy, sustaining mercy,
supplying mercy. (2.) The manner of the conveyance of it: It shall
follow me, as the water out of the rock followed the camp of Israel
through the wilderness; it shall follow into all places and all
conditions, shall be always ready. (3.) The continuance of it: It shall
follow me all my life long, even to the last; for whom God loves he
loves to the end. (4.) The constancy of it: All the days of my life, as
duly as the day comes; it shall be new every morning (Lam. iii. 22, 23)
like the manna that was given to the Israelites daily. (5.) The
certainty of it: Surely it shall. It is as sure as the promise of the
God of truth can make it; and we know whom we have believed. (6.) Here
is a prospect of the perfection of bliss in the future state. So some
take the latter clause: "Goodness and mercy having followed me all the
days of my life on this earth, when that is ended I shall remove to a
better world, to dwell in the house of the Lord for ever, in our
Father's house above, where there are many mansions. With what I have I
am pleased much; with what I hope for I am pleased more." All this, and
heaven too! Then we serve a good Master.
3. How resolutely he determines to cleave to God and to his duty. We
read the last clause as David's covenant with God: "I will dwell in the
house of the Lord for ever (as long as I live), and I will praise him
while I have any being." We must dwell in his house as servants, that
desired to have their ears bored to the door-post, to serve him for
ever. If God's goodness to us be like the morning light, which shines
more and more to the perfect day, let not ours to him be like the
morning cloud and the early dew that passeth away. Those that would be
satisfied with the fatness of God's house must keep close to the duties
of it.
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P S A L M S
PSALM XXIV.
This psalm is concerning the kingdom of Jesus Christ, I. His
providential kingdom, by which he rules the world, ver. 1, 2. II. The
kingdom of his grace, by which he rules in his church. 1. Concerning
the subjects of that kingdom; their character (ver. 4, 6), their
charter, ver. 5. 2. Concerning the King of that kingdom; and a summons
to all to give him admission, ver. 7-10. It is supposed that the psalm
was penned upon occasion of David's bringing up the ark to the place
prepared for it, and that the intention of it was to lead the people
above the pomp of external ceremonies to a holy life and faith in
Christ, of whom the ark was a type.
God's Absolute Propriety.
A psalm of David.
1 The earth is the Lord's, and the fulness thereof; the world, and they
that dwell therein. 2 For he hath founded it upon the seas, and
established it upon the floods.
Here is, I. God's absolute propriety in this part of the creation where
our lot is cast, v. 1. We are not to think that the heavens, even the
heavens only, are the Lord's, and the numerous and bright inhabitants
of the upper world, and that this earth, being so small and
inconsiderable a part of the creation, and at such a distance from the
royal palace above, is neglected, and that he claims no interest in it.
No, even the earth is his, and this lower world; and, though he has
prepared the throne of his glory in the heavens, yet his kingdom rules
over all, and even the worms of this earth are not below his
cognizance, nor from under his dominion. 1. When God gave the earth to
the children of men he still reserved to himself the property, and only
let it out to them as tenants, or usufructuaries: The earth is the
Lord's and the fulness thereof. The mines that are lodged in the bowels
of it, even the richest, the fruits it produces, all the beasts of the
forest and the cattle upon a thousand hills, our lands and houses, and
all the improvements that are made of this earth by the skill and
industry of man, are all his. These indeed, in the kingdom of grace,
are justly looked upon as emptiness; for they are vanity of vanities,
nothing to a soul; but, in the kingdom of providence, they are fulness.
The earth is full of God's riches, so is the great and wide sea also.
All the parts and regions of the earth are the Lord's, all under his
eye, all in his hand: so that, wherever a child of God goes, he may
comfort himself with this, that he does not go off his Father's ground.
That which falls to our share of the earth and its productions is but
lent to us; it is the Lord's; what is our own against all the world is
not so against his claims. That which is most remote from us, as that
which passes through the paths of the sea, or is hidden in the bottom
of it, is the Lord's and he knows where to find it. 2. The habitable
part of this earth (Prov. viii. 31) is his in a special manner--the
world and those that dwell therein. We ourselves are not our own, our
bodies, our souls, are not. All souls are mine, says God; for he is the
former of our bodies and the Father of our spirits. Our tongues are not
our own; they are to be at his service. Even those of the children of
men that know him not, nor own their relation to him, are his. Now this
comes in here to show that, though God is graciously pleased to accept
the devotions and services of his peculiar chosen people (v. 3-5), it
is not because he needs them, or can be benefited by them, for the
earth is his and all in it, Exod. xix. 5; Ps. l. 12. It is likewise to
be applied to the dominion Christ has, as Mediator, over the utmost
parts of the earth, which are given him for his possession: the Father
loveth the Son and hath given all things into his hand, power over all
flesh. The apostle quotes this scripture twice together in his
discourse about things offered to idols, 1 Cor. x. 26, 28. "If it be
sold in the shambles, eat it, and ask no questions; for the earth is
the Lord's; it is God's good creature, and you have a right to it. But,
if one tell you it was offered to an idol, forbear, for the earth is
the Lord's, and there is enough besides." This is a good reason why we
should be content with our allotment in this world, and not envy others
theirs; the earth is the Lord's, and may he not do what he will with
his own, and give to some more of it, to others less, as it pleases
him?
II. The ground of this propriety. The earth is his by an indisputable
title, for he hath founded it upon the seas and established it upon the
floods, v. 2. It is his; for, 1. He made it, formed it, founded it, and
fitted it for the use of man. The matter is his, for he made it out of
nothing; the form is his, for he made it according to the eternal
counsels and ideas of his own mind. He made it himself, he made it for
himself; so that he is sole, entire, and absolute owner, and none can
let us a title to any part, but by, from, and under him; see Ps.
lxxxix. 11, 12. 2. He made it so as no one else could. It is the
creature of omnipotence, for it is founded upon the seas, upon the
floods, a weak and unstable foundation (one would think) to build the
earth upon, and yet, if almighty power please, it shall serve to bear
the weight of this earth. The waters which at first covered the earth,
and rendered it unfit to be a habitation for man, were ordered under
it, that the dry land might appear, and so they are as a foundation to
it; see Ps. civ. 8, 9. 3. He continues it, he has established it, fixed
it, so that, though one generation passes and another comes, the earth
abides, Eccl. i. 4. And his providence is a continued creation, Ps.
cxix. 90. The founding of the earth upon the floods should remind us
how slippery and uncertain all earthly things are; their foundation is
not only sand, but water; it is therefore our folly to build upon them.
The Character of True Israelites.
3 Who shall ascend into the hill of the Lord? or who shall stand in his
holy place? 4 He that hath clean hands, and a pure heart; who hath
not lifted up his soul unto vanity, nor sworn deceitfully. 5 He shall
receive the blessing from the Lord, and righteousness from the God of
his salvation. 6 This is the generation of them that seek him, that
seek thy face, O Jacob. Selah.
From this world, and the fulness thereof, the psalmist's meditations
rise, of a sudden to the great things of another world, the foundation
of which is not on the seas, nor on the floods. The things of this
world God has given to the children of men and we are much indebted to
his providence for them; but they will not make a portion for us. And
therefore,
I. Here is an enquiry after better things, v. 3. This earth is God's
footstool; but, if we had ever so much of it, we must be here but a
while, must shortly go hence, and Who then shall ascend into the hill
of the Lord? Who shall go to heaven hereafter, and, as an earnest of
that, shall have communion with God in holy ordinances now? A soul that
knows and considers its own nature, origin, and immortality, when it
has viewed the earth and the fulness thereof, will sit down
unsatisfied; there is not found among all the creatures a help meet for
man, and therefore it will think of ascending towards God, towards
heaven, will ask, "What shall I do to rise to that high place, that
hill, where the Lord dwells and manifests himself, that I may be
acquainted with him, and to abide in that happy holy place where he
meets his people and makes them holy and happy? What shall I do that I
may be of those whom God owns for his peculiar people and who are his
in another manner than the earth is his and its fulness?" This question
is much the same with that, Ps. xv. 1. The hill of Zion on which the
temple was built typified the church, both visible and invisible. When
the people attended the ark to its holy place David puts them in mind
that these were but patterns of heavenly things, and therefore that by
them they should be led to consider the heavenly things themselves.
II. An answer to this enquiry, in which we have,
1. The properties of God's peculiar people, who shall have communion
with him in grace and glory. (1.) They are such as keep themselves from
all the gross acts of sin. They have clean hands; not spotted with the
pollutions of the world and the flesh. None that were ceremonially
unclean might enter into the mountain of the temple, which signified
that cleanness of conversation which is required in all those that have
fellowship with God. The hands lifted up in prayer must be pure hands,
no blot of unjust gain cleaving to them, nor any thing else that
defiles the man and is offensive to the holy God. (2.) They are such as
make conscience of being really (that is, of being inwardly) as good as
they seem to be outwardly. They have pure hearts. We make nothing of
our religion if we do not make heart-work of it. It is not enough that
our hands be clean before men, but we must also wash our hearts from
wickedness, and not allow ourselves in any secret heart-impurities,
which are open before the eye of God. Yet in vain do those pretend to
have pure and good hearts whose hands are defiled with the acts of sin.
That is a pure heart which is sincere and without guile in covenanting
with God, which is carefully guarded, that the wicked one, the unclean
spirit, touch it not, which is purified by faith, and conformed to the
image and will of God; see Matt. v. 8. (3.) They are such as do not set
their affections upon the things of this world, do not lift up their
souls unto vanity, whose hearts are not carried out inordinately
towards the wealth of this world, the praise of men, or the delights of
sense, who do not choose these things for their portion, nor reach
forth after them, because they believe them to be vanity, uncertain and
unsatisfying. (4.) They are such as deal honestly both with God and
man. In their covenant with God, and their contracts with men, they
have not sworn deceitfully, nor broken their promises, violated their
engagements, nor taken any false oath. Those that have no regard to the
obligations of truth or the honour of God's name are unfit for a place
in God's holy hill. (5.) They are a praying people (v. 6): This is the
generation of those that seek him. In every age there is a remnant of
such as these, men of this character, who are accounted to the Lord for
a generation, Ps. xxii. 30. And they are such as seek God, that seek
thy face, O Jacob! [1.] They join themselves to God, to seek him, not
only in earnest prayer, but in serious endeavours to obtain his favour
and keep themselves in his love. Having made it the summit of their
happiness, they make it the summit of their ambition to be accepted of
him, and therefore take care and pains to approve themselves to him. It
is to the hill of the Lord that we must ascend, and, the way being
up-hill, we have need to put forth ourselves to the utmost, as those
that seek diligently. [2.] They join themselves to the people of God,
to seek God with them. Being brought into communion with God, they come
into communion of saints; conforming to the patterns of the saints that
have gone before (so some understand this), they seek God's face, as
Jacob (so some), who was therefore surnamed Israel, because he wrestled
with God and prevailed, sought him and found him; and, associating with
the saints of their own day, they shall court the favour of God's
church (Rev. iii. 9), shall be glad of an acquaintance with God's
people (Zech. viii. 23), shall incorporate themselves with them, and,
when they subscribe with their hands to the Lord, shall call themselves
by the name of Jacob, Isa. xliv. 5. As soon as ever Paul was converted
he joined himself to the disciples, Acts ix. 26. They shall seek God's
face in Jacob (so some), that is, in the assemblies of his people. Thy
face, O God of Jacob! so our margin supplies it, and makes it easy. As
all believers are the spiritual seed of Abraham, so all that strive in
prayer are the spiritual seed of Jacob, to whom God never said, Seek
you me in vain.
2. The privileges of God's peculiar people, v. 5. They shall be made
truly and for ever happy. (1.) They shall be blessed: they shall
receive the blessing from the Lord, all the fruits and gifts of God's
favour, according to his promise; and those whom God blesses are
blessed indeed, for it is his prerogative to command the blessing. (2.)
They shall be justified and sanctified. These are the spiritual
blessings in heavenly things which they shall receive, even
righteousness, the very thing they hunger and thirst after, Matt. v. 6.
Righteousness is blessedness, and it is from God only that we must
expect it, for we have no righteousness of our own. They shall receive
the reward of their righteousness (so some), the crown of righteousness
which the righteous Judge shall give, 2 Tim. iv. 8. (3.) They shall be
saved; for God himself will be the God of their salvation. Note, Where
God gives righteousness he certainly designs salvation. Those that are
made meet for heaven shall be brought safely to heaven, and then they
will find what they have been seeking, to their endless satisfaction.
The King of Glory.
7 Lift up your heads, O ye gates; and be ye lift up, ye everlasting
doors; and the King of glory shall come in. 8 Who is this King of
glory? The Lord strong and mighty, the Lord mighty in battle. 9 Lift
up your heads, O ye gates; even lift them up, ye everlasting doors; and
the King of glory shall come in. 10 Who is this King of glory? The
Lord of hosts, he is the King of glory. Selah.
What is spoken once is spoken a second time in these verses; such
repetitions are usual in songs, and have much beauty in them. Here is,
1. Entrance once and again demanded for the King of glory; the doors
and gates are to be thrown open, thrown wide open, to give him
admission, for behold he stands at the door and knocks, ready to come
in. 2. Enquiry once and again made concerning this mighty prince, in
whose name entrance is demanded: Who is this King of glory? As, when
any knock at our door, it is common to ask, Who is there? 3.
Satisfaction once and again given concerning the royal person that
makes the demand: It is the Lord, strong and mighty, the Lord, mighty
in battle, the Lord of hosts, v. 8, 10. Now,
I. This splendid entry here described it is probable refers to the
solemn bringing in of the ark into the tent David pitched for it or the
temple Solomon built for it; for, when David prepared materials for the
building of it, it was proper for him to prepare a psalm for the
dedication of it. The porters are called upon to open the doors, and
they are called everlasting doors, because much more durable than the
door of the tabernacle, which was but a curtain. They are taught to
ask, Who is this King of glory? And those that bore the ark are taught
to answer in the language before us, and very fitly, because the ark
was a symbol or token of God's presence, Josh. iii. 11. Or it may be
taken as a poetical figure designed to represent the subject more
affectingly. God, in his word and ordinances, is thus to be welcomed by
us, 1. With great readiness: the doors and gates must be thrown open to
him. Let the word of the Lord come into the innermost and uppermost
place in our souls; and, if we had 600 necks, we should bow them all to
the authority of it. 2. With all reverence, remembering how great a God
he is with whom we have to do, in all our approaches to him.
II. Doubtless it points at Christ, of whom the ark, with the
mercy-seat, was a type. 1. We may apply it to the ascension of Christ
into heaven and the welcome given to him there. When he had finished
his work on earth he ascended in the clouds of heaven, Dan. vii. 13,
14. The gates of heaven must then be opened to him, those doors that
may be truly called everlasting, which had been shut against us, to
keep the way of the tree of life, Gen. iii. 24. Our Redeemer found them
shut, but, having by his blood made atonement for sin and gained a
title to enter into the holy place (Heb. ix. 12), as one having
authority, he demanded entrance, not for himself only, but for us; for,
as the forerunner, he has for us entered and opened the kingdom of
heaven to all believers. The keys not only of hell and death, but of
heaven and life, must be put into his hand. His approach being very
magnificent, the angels are brought in asking, Who is this King of
glory? For angels keep the gates of the New Jerusalem, Rev. xxi. 12.
When the first-begotten was brought into the upper world the angels
were to worship him (Heb. i. 6); and accordingly, they here ask with
wonder, "Who is he?--this that cometh with dyed garments from Bozrah?
(Isa. lxiii. 1-3), for he appears in that world as a Lamb that had been
slain." It is answered that he is strong and mighty, mighty in battle,
to save his people and subdue his and their enemies. 2. We may apply it
to Christ's entrance into the souls of men by his word and Spirit, that
they may be his temples. Christ's presence in them is like that of the
ark in the temple; it sanctifies them. Behold, he stands at the door
and knocks, Rev. iii. 20. It is required that the gates and doors of
the heart be opened to him, not only as admission is given to a guest,
but as possession is delivered to the rightful owner, after the title
has been contested. This is the gospel call and demand, that we let
Jesus Christ, the King of glory, come into our souls, and welcome him
with hosannas, Blessed is he that cometh. That we may do this aright we
are concerned to ask, Who is this King of glory?--to acquaint ourselves
with him, whom we are to believe in, and to love above all. And the
answer is ready: He is Jehovah, and will be Jehovah our righteousness,
an all-sufficient Saviour to us, if we give him entrance and
entertainment. He is strong and mighty, and the Lord of hosts; and
therefore it is at our peril if we deny him entrance; for he is able to
avenge the affront; he can force his way, and can break those in pieces
with his iron rod that will not submit to his golden sceptre.
In singing this let our hearts cheerfully answer to this call, as it is
in the first words of the next psalm, Unto thee, O Lord! do I lift up
my soul.
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P S A L M S
PSALM XXV.
This psalm is full of devout affection to God, the out-goings of holy
desires towards his favour and grace and the lively actings of faith in
his promises. We may learn out of it, I. What it is to pray, ver. 1,
15. II. What we must pray for, the pardon of sin (ver. 6, 7, 18),
direction in the way of duty (ver. 4, 5), the favour of God (ver. 16),
deliverance out of our troubles (ver. 17, 18), preservation from our
enemies (ver. 20, 21), and the salvation of the church of God, ver. 22.
III. What we may plead in prayer, our confidence in God (ver. 2, 3, 5,
20, 21), our distress and the malice of our enemies (ver. 17, 19), our
sincerity, ver. 21. IV. What precious promises we have to encourage us
in prayer, of guidance and instruction (ver. 8, 9, 12), the benefit of
the covenant (ver. 10), and the pleasure of communion with God, ver.
13, 14. It is easy to apply the several passages of this psalm to
ourselves in the singing of it; for we have often troubles, and always
sins, to complain of at the throne of grace.
Earnest Supplications.
A psalm of David.
1 Unto thee, O Lord, do I lift up my soul. 2 O my God, I trust in
thee: let me not be ashamed, let not mine enemies triumph over me. 3
Yea, let none that wait on thee be ashamed: let them be ashamed which
transgress without cause. 4 show me thy ways, O Lord; teach me thy
paths. 5 Lead me in thy truth, and teach me: for thou art the God of
my salvation; on thee do I wait all the day. 6 Remember, O Lord, thy
tender mercies and thy lovingkindnesses; for they have been ever of
old. 7 Remember not the sins of my youth, nor my transgressions:
according to thy mercy remember thou me for thy goodness' sake, O Lord.
Here we have David's professions of desire towards God and dependence
on him. He often begins his psalms with such professions, not to move
God, but to move himself, and to engage himself to answer those
professions.
I. He professes his desire towards God: Unto thee, O Lord! do I lift up
my soul, v. 1. In the foregoing psalm (v. 4) it was made the character
of a good man that he has not lifted up his soul to vanity; and a call
was given to the everlasting gates to lift up their heads for the King
of glory to come in, v. 1. To this character, to this call, David here
answers, "Lord, I lift up my soul, not to vanity, but to thee." Note,
In worshipping God we must lift up our souls to him. Prayer is the
ascent of the soul to God; God must be eyed and the soul employed.
Sursum corda--Up with you hearts, was anciently used as a call to
devotion. With a holy contempt of the world and the things of it, by a
fixed thought and active faith, we must set God before us, and let out
our desires towards him as the fountain of our happiness.
II. He professes his dependence upon God and begs for the benefit and
comfort of that dependence (v. 2): O my God! I trust in thee. His
conscience witnessed for him that he had no confidence in himself nor
in any creature, and that he had no diffidence of God or of his power
or promise. He pleases himself with this profession of faith in God.
Having put his trust in God, he is easy, is well satisfied, and quiet
from the fear of evil; and he pleads it with God whose honour it is to
help those that honour him by trusting in him. What men put a
confidence in is either their joy or their shame, according as it
proves. Now David here, under the direction of faith, prays earnestly,
1. That shame might not be his lot: "Let me not be ashamed of my
confidence in thee; let me not be shaken from it by any prevailing
fears, and let me not be, in the issue, disappointed of what I depend
upon thee for; but, Lord, keep what I have committed unto thee." Note,
If we make our confidence in God our stay, it shall not be our shame;
and, if we triumph in him, our enemies shall not triumph over us, as
they would if we should now sink under our fears, or should, in the
issue, come short of our hopes. 2. That it might not be the lot of any
that trusted in God. All the saints have obtained a like precious
faith; and therefore, doubtless, it will be alike successful in the
issue. Thus the communion of saints is kept up, even by their praying
one for another. True saints will make supplication for all saints. It
is certain that none who, by a believing attendance, wait on God, and,
by a believing hope, wait for him, shall be made ashamed of it. 3. That
it might be the lot of the transgressors; Let those be ashamed that
transgress without cause, or vainly, as the word is. (1.) Upon no
provocation. They revolt from God and their duty, from David and his
government (so some), without any occasion given them, not being able
to pretend any iniquity they have found in God, or that in any thing he
has wearied them. The weaker the temptation is by which men are drawn
to sin the stronger the corruption is by which they are driven by it.
Those are the worst transgressors that sin for sinning-sake. (2.) To no
purpose. They know their attempts against God are fruitless; they
imagine a vain thing, and therefore they will soon be ashamed of it.
III. He begs direction from God in the way of his duty, v. 4, 5. Once
and again he here prays to God to teach him. He was a knowing man
himself, but the most intelligent, the most observant, both need and
desire to be taught of God; from him we must be ever learning. Observe,
1. What he desired to learn: "Teach me, not fine words or fine notions,
but thy ways, thy paths, thy truth, the ways in which thou walkest
towards men, which are all mercy and truth (v. 10), and the ways in
which thou wouldst have me to walk towards thee." Those are best taught
who understand their duty, and know the good things they should do,
Eccl. ii. 3. God's paths and his truth are the same; divine laws are
all founded upon divine truths. The way of God's precepts is the way of
truth, Ps. cxix. 30. Christ is both the way and the truth, and
therefore we must learn Christ.
2. What he desired of God, in order to this. (1.) That he would
enlighten his understanding concerning his duty: "Show me thy way, and
so teach me." In doubtful cases we should pray earnestly that God would
make it plain to us what he would have us to do. (2.) That he would
incline his will to do it, and strengthen him in it: "Lead me, and so
teach me." Not only as we lead one that is dimsighted, to keep him from
missing his way, but as we lead one that is sick, and feeble, and
faint, to help him forward in the way and to keep him from fainting and
falling. We go no further in the way to heaven than God is pleased to
lead us and to hold us up.
3. What he pleads, (1.) His great expectation from God: Thou art the
God of my salvation. Note, Those that choose salvation of God as their
end, and make him the God of their salvation, may come boldly to him
for direction in the way that leads to that end. If God save us, he
will teach us and lead us. He that gives salvation will give
instruction. (2.) His constant attendance on God: On thee do I wait all
the day. Whence should a servant expect direction what to do but from
his own master, on whom he waits all the day? If we sincerely desire to
know our duty, with a resolution to do it, we need not question but
that God will direct us in it.
IV. He appeals to God's infinite mercy, and casts himself upon that,
not pretending to any merit of his own (v. 6): "Remember, O Lord! thy
tender mercies, and, for the sake of those mercies, lead me, and teach
me; for they have been ever of old." 1. "Thou always wast a merciful
God; it is thy name, it is thy nature and property, to show mercy." 2.
"Thy counsels and designs of mercy were from everlasting; the vessels
of mercy were, before all worlds, ordained to glory." 3. "The instances
of thy mercy to the church in general, and to me in particular, were
early and ancient, and constant hitherto; they began of old, and never
ceased. Thou hast taught me from my youth up, teach me now."
V. He is in a special manner earnest for the pardon of his sins (v. 7):
"O remember not the sins of my youth. Lord, remember thy mercies (v.
6), which speak for me, and not my sins, which speak against me." Here
is, 1. An implicit confession of sin; he specifies particularly the
sins of his youth. Note, Our youthful faults and follies should be
matter of our repentance and humiliation long after, because time does
not wear out the guilt of sin. Old people should mourn for the sinful
mirth and be in pain for the sinful pleasures of their youth. He
aggravates his sins, calling them his transgressions; and the more
holy, just, and good the law is, which sin is the transgression of, the
more exceedingly sinful it ought to appear to us. 2. An express
petition for mercy, (1.) That he might be acquitted from guilt:
"Remember not the sins of my youth; that is, remember them not against
me, lay them not to my charge, enter not into judgment with me for
them." When God pardons sin he is said to remember it no more, which
denotes a plenary remission; he forgives and forgets. (2.) That he
might be accepted in God's sight: "Remember thou me; think on me for
good, and come in seasonably for my succour." We need desire no more to
make us happy than for God to remember us with favour. His plea is,
"according to thy mercy, and for thy goodness-sake." Note, It is God's
goodness and not ours, his mercy and not our own merit, that must be
our plea for the pardon of sin and all the good we stand in need of.
This plea we must always rely upon, as those that are sensible of our
poverty and unworthiness and as those that are satisfied of the riches
of God's mercy and grace.
Divine Goodness and Mercy.
8 Good and upright is the Lord: therefore will he teach sinners in the
way. 9 The meek will he guide in judgment: and the meek will he teach
his way. 10 All the paths of the Lord are mercy and truth unto such
as keep his covenant and his testimonies. 11 For thy name's sake, O
Lord, pardon mine iniquity; for it is great. 12 What man is he that
feareth the Lord? him shall he teach in the way that he shall choose.
13 His soul shall dwell at ease; and his seed shall inherit the earth.
14 The secret of the Lord is with them that fear him; and he will
show them his covenant.
God's promises are here mixed with David's prayers. Many petitions
there were in the former part of the psalm, and many we shall find in
the latter; and here, in the middle of the psalm, he meditates upon the
promises, and by a lively faith sucks and is satisfied from these
breasts of consolation; for the promises of God are not only the best
foundation of prayer, telling us what to pray for and encouraging our
faith and hope in prayer, but they are a present answer to prayer. Let
the prayer be made according to the promise, and then the promise may
be read as a return to the prayer; and we are to believe the prayer is
heard because the promise will be performed. But, in the midst of the
promises, we fine one petition which seems to come in somewhat
abruptly, and should have followed upon v. 7. It is that (v. 11),
Pardon my iniquity. But prayers for the pardon of sin are never
impertinent; we mingle sin with all our actions, and therefore should
mingle such prayers with all our devotions. He enforces this petition
with a double plea. The former is very natural: "For thy name's sake
pardon my iniquity, because thou hast proclaimed thy name gracious and
merciful, pardoning iniquity, for thy glory-sake, for thy promise-sake,
for thy own sake," Isa. xliii. 25. But the latter is very surprising:
"Pardon my iniquity, for it is great, and the greater it is the more
will divine mercy be magnified in the forgiveness of it." It is the
glory of a great God to forgive great sins, to forgive iniquity,
transgression, and sin, Exod. xxxiv. 7. "It is great, and therefore I
am undone, for ever undone, if infinite mercy do not interpose for the
pardon of it. It is great; I see it to be so." The more we see of the
heinousness of our sins the better qualified we are to find mercy with
God. When we confess sin we must aggravate it.
Let us now take a view of the great and precious promises which we have
in these verses, and observe,
I. To whom these promises belong and who may expect the benefit of
them. We are all sinners; and can we hope for any advantage by them?
Yes (v. 8), He will teach sinners, though they be sinners; for Christ
came into the world to save sinners, and, in order to that, to teach
sinners, to call sinners to repentance. These promises are sure to
those who though they have been sinners, have gone astray, yet now keep
God's word, 1. To such as keep his covenant and his testimonies (v.
10), such as take his precepts for their rule and his promises for
their portion, such as, having taken God to be to them a God, live upon
that, and, having given up themselves to be him a people, live up to
that. Though, through the infirmity of the flesh, they sometimes break
the command, yet by a sincere repentance when at any time they do
amiss, and a constant adherence by faith to God as their God, they keep
the covenant and do not break that. 2. To such as fear him (v. 12 and
again v. 14), such as stand in awe of his majesty and worship him with
reverence, submit to his authority and obey him with cheerfulness,
dread his wrath and are afraid of offending him.
II. Upon what these promises are grounded, and what encouragement we
have to build upon them. Here are two things which ratify and confirm
all the promises:--1. The perfections of God's nature. We value the
promise by the character of him that makes its. We may therefore depend
upon God's promises; for good and upright is the Lord, and therefore he
will be as good as his word. He is so kind that he cannot deceive us,
so true that he cannot break his promise. Faithful is he who hath
promised, who also will do it. He was good in making the promise, and
therefore will be upright in performing it. 2. The agreeableness of all
he says and does with the perfections of his nature (v. 10): All the
paths of the Lord (that is, all his promises and all his providences)
are mercy and truth; they are, like himself, good and upright. All
God's dealings with his people are according to the mercy of his
purposes and the truth of his promises; all he does comes from love,
covenant-love; and they may see in it his mercy displayed and his word
fulfilled. What a rich satisfaction may this be to good people, that,
whatever afflictions they are exercised with, All the paths of the Lord
are mercy and truth, and so it will appear when they come to their
journey's end.
III. What these promises are.
1. That God will instruct and direct them in the way of their duty.
This is most insisted upon, because it is an answer to David's prayers
(v. 4, 5), Show me thy ways and lead me. We should fix our thoughts,
and act our faith, most on those promises which suit our present case.
(1.) He will teach sinners in the way, because they are sinners, and
therefore need teaching. When they see themselves sinners, and desire
teaching, then he will teach them the way of reconciliation to God, the
way to a well-grounded peace of conscience, and the way to eternal
life. He does, by his gospel, make this way known to all, and, by his
Spirit, open the understanding and guide penitent sinners that enquire
after it. The devil leads men blindfold to hell, but God enlightens
men's eyes, sets things before them in a true light, and so leads them
to heaven. (2.) The meek will he guide, the meek will he teach, that
is, those that are humble and low in their own eyes, that are
distrustful of themselves, desirous to be taught, and honestly resolved
to follow the divine guidance. Speak, Lord, for thy servant hears.
These he will guide in judgment, that is, by the rule of the written
word; he will guide them in that which is practical, which relates to
sin and duty, so that they may keep conscience void of offence; and he
will do it judiciously (so some), that is, he will suit his conduct to
their case; he will teach sinners with wisdom, tenderness, and
compassion, and as they are able to bear. He will teach them his way.
All good people make God's way their way, and desire to be taught that;
and those that do so shall be taught and led in that way. (3.) Him that
feareth the Lord he will teach in the way that he shall choose, either
in the way that God shall choose or that the good man shall choose. It
comes all to one, for he that fears the Lord chooses the things that
please him. If we choose the right way, he that directed our choice
will direct our steps, and will lead us in it. If we choose wisely, God
will give us grace to walk wisely.
2. That God will make them easy (v. 13): His soul shall dwell at ease,
shall lodge in goodness, marg. Those that devote themselves to the fear
of God, and give themselves to be taught of God, will be easy, if it be
not their own fault. The soul that is sanctified by the grace of God,
and, much more, that is comforted by the peace of God, dwells at ease.
Even when the body is sick and lies in pain, yet the soul may dwell at
ease in God, may return to him, and repose in him as its rest. Many
things occur to make us uneasy, but there is enough in the covenant of
grace to counterbalance them all and to make us easy.
3. That he will give to them and theirs as much of this world as is
good for them: His seed shall inherit the earth. Next to our care
concerning our souls is our care concerning our seed, and God has a
blessing in store for the generation of the upright. Those that fear
God shall inherit the earth, shall have a competency in it and the
comfort of it, and their children shall fare the better for their
prayers when they are gone.
4. That God will admit them into the secret of communion with himself
(v. 14): The secret of the Lord is with those that fear him. They
understand his word; for, if any man do his will, he shall know of the
doctrine whether it be of God, John vii. 17. Those that receive the
truth in the love of it, and experience the power of it, best
understand the mystery of it. They know the meaning of his providence,
and what God is doing with them, better than others. Shall I hide from
Abraham the things that I do? Gen. xviii. 17. He call them not
servants, but friends, as he called Abraham. They know by experience
the blessings of the covenant and the pleasure of that fellowship which
gracious souls have with the Father and with his Son Jesus Christ. This
honour have all his saints.
Precious Promises; Petitions.
15 Mine eyes are ever toward the Lord; for he shall pluck my feet out
of the net. 16 Turn thee unto me, and have mercy upon me; for I am
desolate and afflicted. 17 The troubles of my heart are enlarged: O
bring thou me out of my distresses. 18 Look upon mine affliction and
my pain; and forgive all my sins. 19 Consider mine enemies; for they
are many; and they hate me with cruel hatred. 20 O keep my soul, and
deliver me: let me not be ashamed; for I put my trust in thee. 21 Let
integrity and uprightness preserve me; for I wait on thee. 22 Redeem
Israel, O God, out of all his troubles.
David, encouraged by the promises he had been meditating upon, here
renews his addresses to God, and concludes the psalm, as he began, with
professions of dependence upon God and desire towards him.
I. He lays open before God the calamitous condition he was in. His feet
were in the net, held fast and entangled, so that he could not
extricate himself out of his difficulties, v. 15. He was desolate and
afflicted, v. 16. It is common for those that are afflicted to be
desolate; their friends desert them then, and they are themselves
disposed to sit alone and keep silence, Lam. iii. 28. David calls
himself desolate and solitary because he depended not upon his servants
and soldiers, but relied as entirely upon God as if he had no prospect
at all of help and succour from any creature. Being in distress, in
many distresses, the troubles of his heart were enlarged (v. 17), he
grew more and more melancholy and troubled in mind. Sense of sin
afflicted him more than any thing else: this it was that broke and
wounded his spirit, and made his outward troubles lie heavily upon him.
He was in affliction and pain, v. 18. His enemies that persecuted him
were many and malicious (they hated him), and very barbarous; it was
with a cruel hatred that they hated him, v. 19. Such were Christ's
enemies and the persecutors of his church.
II. He expresses the dependence he had upon God in these distresses (v.
15): My eyes are ever towards the Lord. Idolaters were for gods that
they could see with their bodily eyes, and they had their eyes ever
towards their idols, Isa. xvii. 7, 8. But it is an eye of faith that we
must have towards God, who is a Spirit, Zech. ix. 1. Our meditation of
him must be sweet, and we must always set him before us: in all our
ways we must acknowledge him and do all to his glory. Thus we must live
a life of communion with God, not only in ordinances, but in
providences, not only in acts of devotion, but in the whole course of
our conversation. David had the comfort of this in his affliction; for,
because his eyes were ever towards the Lord, he doubted not but he
would pluck his feet out of the net, that he would deliver him from the
corruptions of his own heart (so some), from the designs of his enemies
against him, so others. Those that have their eye ever towards God
shall not have their feet long in the net. He repeats his profession of
dependence upon God (v. 20)--Let me not be ashamed, for I put my trust
in thee; and of expectation from him--I wait on thee, v. 21. It is good
thus to hope and quietly wait for the salvation of the Lord.
III. He prays earnestly to God for relief and succour,
1. For himself.
(1.) See how he begs, [1.] For the remission of sin (v. 18): Forgive
all my sins. Those were his heaviest burdens, and which brought upon
him all other burdens. He had begged (v. 7) for the pardon of the sins
of his youth, and (v. 11) for the pardon of some one particular
iniquity that was remarkably great, which some think, was his sin in
the matter of Uriah. But here he prays, Lord, forgive all, take away
all iniquity. It is observable that, as to his affliction, he asks for
no more than God's regard to it: "Look upon my affliction and my pain,
and do with it as thou pleasest." But, as to his sin, he asks for no
less than a full pardon: Forgive all my sins. When at any time we are
in trouble we should be more concerned about our sins, to get them
pardoned, than about our afflictions, to get them removed. Yet he
prays, [2.] For the redress of his grievances. His mind was troubled
for God's withdrawings from him and under the sense he had of his
displeasure against him for his sins; and therefore he prays (v. 16),
Turn thou unto me. And, if God turn to us, no matter who turns from us.
His condition was troubled, and, in reference to that, he prays, "O
bring thou me out of my distresses. I see no way of deliverance open;
but thou canst either find one or make one." His enemies were spiteful;
and in reference to that, he prays, "O keep my soul from falling into
their hands, or else deliver me out of their hands."
(2.) Four things he mentions by way of plea to enforce these petitions,
and refers himself and them to God's consideration:--[1.] He pleads
God's mercy: Have mercy upon me. Men of the greatest merits would be
undone if they had not to do with a God of infinite mercies. [2.] He
pleads his own misery, the distress he was in, his affliction and pain,
especially the troubles of his heart, all which made him the proper
object of divine mercy. [3.] He pleads the iniquity of his enemies:
"Lord, consider them, how cruel they are, and deliver me out of their
hands." [4.] He pleads his own integrity, v. 12. Though he had owned
himself guilty before God, and had confessed his sins against him, yet,
as to his enemies, he had the testimony of his conscience that he had
done them no wrong, which was his comfort when they hated him with
cruel hatred; and he prays that this might preserve him, This intimates
that he did not expect to be safe any longer than he continued in his
integrity and uprightness, and that, while he did continue in it, he
did not doubt of being safe. Sincerity will be our best security in the
worst of times. Integrity and uprightness will be a man's preservation
more than the wealth and honour of the world can be. These will
preserve us to the heavenly kingdom. We should therefore pray to God to
preserve us in our integrity and then be assured that that will
preserve us.
2. For the church of God (v. 22): Redeem Israel, O God! out of all his
troubles. David was now in trouble himself, but he thinks it not
strange, since trouble is the lot of all God's Israel. Why should any
one member fare better than the whole body? David's troubles were
enlarged, and very earnest he was with God to deliver him, yet he
forgets not the distresses of God's church; for, when we have ever so
much business of our own at the throne of grace, we must still remember
to pray for the public. Good men have little comfort in their own
safety while the church is in distress and danger. This prayer is a
prophecy that God would, at length, give David rest, and therewith give
Israel rest from all their enemies round about. It is a prophecy of the
sending of the Messiah in due time to redeem Israel from his iniquities
(Ps. cxxx. 8) and so to redeem them from their troubles. It refers also
to the happiness of the future state. In heaven, and in heaven only,
will God's Israel be perfectly redeemed from all troubles.
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P S A L M S
PSALM XXVI.
Holy David is in this psalm putting himself upon a solemn trial, not by
God and his country, but by God and his own conscience, to both which
he appeals touching his integrity (ver. 1, 2), for the proof of which
he alleges, I. His constant regard to God and his grace, ver. 3. II.
His rooted antipathy to sin and sinners, ver. 4, 5. III. His sincere
affection to the ordinances of God, and his care about them, ver. 6-8.
Having thus proved his integrity, 1. He deprecates the doom of the
wicked, ver. 9, 10. 2. He casts himself upon the mercy and grace of
God, with a resolution to hold fast his integrity, and his hope in God,
ver. 11, 12. In singing this psalm we must teach and admonish
ourselves, and one another, what we must be and do that we may have the
favour of God, and comfort in our own consciences, and comfort
ourselves with it, as David does, if we can say that in any measure we
have, through grace, answered to these characters. The learned
Amyraldus, in his argument of his psalm, suggests that David is here,
by the spirit of prophecy, carried out to speak of himself as a type of
Christ, of whom what he here says of his spotless innocence, was fully
and eminently true, and of him only, and to him we may apply it in
singing this psalm. "We are complete in him."
Devout Appeals.
A psalm of David.
1 Judge me, O Lord; for I have walked in mine integrity: I have trusted
also in the Lord; therefore I shall not slide. 2 Examine me, O Lord,
and prove me; try my reins and my heart. 3 For thy lovingkindness is
before mine eyes: and I have walked in thy truth. 4 I have not sat
with vain persons, neither will I go in with dissemblers. 5 I have
hated the congregation of evil doers; and will not sit with the wicked.
It is probable that David penned this psalm when he was persecuted by
Saul and his party, who, to give some colour to their unjust rage,
represented him as a very bad man, and falsely accused him of many high
crimes and misdemeanors, dressed him up in the skins of wild beasts
that they might bait him. Innocency itself is no fence to the name,
though it is to the bosom, against the darts of calumny. Herein he was
a type of Christ, who was made a reproach of men, and foretold to his
followers that they also must have all manner of evil said against them
falsely. Now see what David does in this case.
I. He appeals to God's righteous sentence (v. 1): "Judge me, O God! be
thou Judge between me and my accusers, between the persecutor and the
poor prisoner; bring me off with honour, and put those to shame that
falsely accuse me." Saul, who was himself supreme judge in Israel, was
his adversary, so that in a controversy with him he could appeal to no
other then to God himself. As to his offences against God, he prays,
Lord, enter not into judgment with me (Ps. cxliii. 2), remember not my
transgressions (Ps. xxv. 7), in which he appeals to God's mercy; but,
as to his offences against Saul, he appeals to God's justice and begs
of him to judge for him, as Ps. xliii. 1. Or thus: he cannot justify
himself against the charge of sin; he owns his iniquity is great and he
is undone if God, in his infinite mercy, do not forgive him; but he can
justify himself against the charge of hypocrisy, and has reason to hope
that, according to the tenour of the covenant of grace, he is one of
those that may expect to find favour with God. Thus holy Job often owns
he has sinned and yet he holds fast his integrity. Note, It is a
comfort to those who are falsely accused that there is a righteous God,
who, sooner or later, will clear up their innocency, and a comfort to
all who are sincere in religion that God himself is a witness to their
sincerity.
II. He submits to his unerring search (v. 2): Examine me, O Lord! and
prove me, as gold is proved, whether it be standard. God knows every
man's true character, for he knows the thoughts and intents of the
heart, as sees through every disguise. David prays, Lord, examine me,
which intimates that he was well pleased that God did know him and
truly desirous that he would discover him to himself and discover him
to all the world. So sincere was he in his devotion to his God and his
loyalty to his prince (in both which he was suspected to be a
pretender) that he wished he had a window in his bosom, that whoever
would might look into his heart.
III. He solemnly protests his sincerity (v. 1): "I have walked in my
integrity; my conversation had agreed with my profession, and one part
of it has been of a piece with another." It is vain to boast of our
integrity unless we can make it out that by the grace of God we have
walked in our integrity, and that our conversation in the world has
been in simplicity and godly sincerity. He produces here several proofs
of his integrity, which encouraged him to trust in the Lord as his
righteous Judge, who would patronise and plead his righteous cause,
with an assurance that he should come off with reputation (therefore I
shall not slide), and that those should not prevail who consulted to
cast him down from his excellency, to shake his faith, blemish his
name, and prevent his coming to the crown, Ps. lxii. 4. Those that are
sincere in religion may trust in God that they shall not slide, that
is, that they shall not apostasize from their religion.
1. He had a constant regard to God and to his grace, v. 3. (1.) He
aimed at God's good favour as his end and chief good: Thy
loving-kindness is before my eyes. This will be a good evidence of our
sincerity, if what we do in religion we do from a principle of love to
God, and good thoughts of him as the best of beings and the best of
friends and benefactors, and from a grateful sense of God's goodness to
us in particular, which we have had the experience of all our days. If
we set God's loving-kindness before us as our pattern, to which we
endeavour to conform ourselves, being followers of him that is good, in
his goodness (1 Pet. iii. 13),--if we set it before us as our great
engagement and encouragement to our duty, and are afraid of doing any
thing to forfeit God's favour and in care by all means to keep
ourselves in his love,--this will not only be a good evidence of our
integrity, but will have a great influence upon our perseverance in it.
(2.) He governed himself by the word of God as his rule: "I have walked
in thy truth, that is, according to thy law, for thy law is truth."
Note, Those only may expect the benefit of God's loving-kindness that
live up to his truths, and his laws that are grounded upon them. Some
understand it of his conforming himself to God's example in truth and
faithfulness, as well as in goodness and loving-kindness. Those
certainly walk well that are followers of God as dear children.
2. He had no fellowship with the unfruitful works of darkness, nor with
the workers of those works, v. 4, 5. By this it appeared he was truly
loyal to his prince that he never associated with those that were
disaffected to his government, with any of those sons of Belial that
despised him, 1 Sam. x. 27. He was in none of their cabals, nor joined
with them in any of their intrigues; he cursed not the king, no, not in
his heart. And this also was an evidence of his faithfulness to his
God, that he never associated with those who he had any reason to think
were disaffected to religion, or were open enemies, or false friends,
to its interests. Note, Great care to avoid bad company is both a good
evidence of our integrity and a good means to preserve us in it. Now
observe here, (1.) That this part of his protestation looks both
backward upon the care he had hitherto taken in this matter, and
forward upon the care he would still take: "I have not sat with them,
and I will not go in with them." Note, Our good practices hitherto are
then evidence of our integrity when they are accompanied with
resolutions, in God's strength, to persevere in them to the end, and
not to draw back; and our good resolutions for the future we may then
take the comfort of when they are the continuation of our good
practices hitherto. (2.) That David shunned the company, not only of
wicked persons, but of vain persons, that were wholly addicted to mirth
and gaiety and had nothing solid or serious in them. The company of
such may perhaps be the more pernicious of the two to a good man
because he will not be so ready to stand upon his guard against the
contagion of vanity as against that of downright wickedness. (3.) That
the company of dissemblers is as dangerous company as any, and as much
to be shunned, in prudence as well as piety. Evil-doers pretend
friendship to those whom they would decoy into their snares, but they
dissemble. When they speak fair, believe them not. (4.) Though
sometimes he could not avoid being in the company of bad people, yet he
would not go in with them, he would not choose such for his companions
nor seek an opportunity of acquaintance and converse with them. He
might fall in with them, but he would not, by appointment and
assignation, go in with them. Or, if he happened to be with them, he
would not sit with them, he would not continue with them; he would be
in their company no longer than his business made it necessary: he
would not concur with them, not say as they said, nor do as they did,
as those that sit in the seat of the scornful, Ps. i. 1. He would not
sit in counsel with them upon ways and means to do mischief, nor sit in
judgment with them to condemn the generation of the righteous. (5.) We
must not only in our practice avoid bad company, but in our principles
and affections we must have an aversion to it. David here says, not
only "I have shunned it," but, "I have hated it," Ps. cxxxix. 21. (6.)
The congregation of evil-doers, the club, the confederacy of them, is
in a special manner hateful to good people. I have hated ecclesiam
malignantium--the church of the malignant; so the vulgar Latin reads
its. As good men, in concert, make one another better, and are enabled
to do so much the more good, so bad men, in combination, make one
another worse, and do so much the more mischief. In all this David was
a type of Christ, who, though he received sinners and ate with them, to
instruct them and do them good, yet, otherwise, was holy, harmless,
undefiled, and separate from sinners, particularly from the Pharisees,
those dissemblers. He was also an example to Christians, when they join
themselves to Christ, to save themselves from this untoward generation,
Acts ii. 40.
Delight in Divine Ordinances.
6 I will wash mine hands in innocency: so will I compass thine altar, O
Lord: 7 That I may publish with the voice of thanksgiving, and tell
of all thy wondrous works. 8 Lord, I have loved the habitation of thy
house, and the place where thine honour dwelleth. 9 Gather not my
soul with sinners, nor my life with bloody men: 10 In whose hands is
mischief, and their right hand is full of bribes. 11 But as for me, I
will walk in mine integrity: redeem me, and be merciful unto me. 12
My foot standeth in an even place: in the congregations will I bless
the Lord.
In these verses,
I. David mentions, as further evidence of his integrity, the sincere
affection he had to the ordinances of God, the constant care he took
about them, and the pleasure he took in them. Hypocrites and
dissemblers may indeed be found attending on God's ordinances, as the
proud Pharisee went up to the temple to pray with the penitent
publican; but it is a good sign of sincerity if we attend upon them as
David here tells us he did, v. 6-8.
1. He was very careful and conscientious in his preparation for holy
ordinances: I will wash my hands in innocency. He not only refrained
from the society of sinners, but kept himself clean from the pollutions
of sin, and this with an eye to the place he had among those that
compassed God's altar. "I will wash, and so will I compass the altar,
knowing that otherwise I shall not be welcome." This is like that (1
Cor. xi. 28), Let a man examine himself, and so let him eat, so
prepared. This denotes, (1.) Habitual preparation: "I will wash my
hands in innocency; I will carefully watch against all sin, and keep my
conscience pure from those dead works which defile it and forbid my
drawing nigh to God." See Ps. xxiv. 3, 4. (2.) Actual preparation. It
alludes to the ceremony of the priests' washing when they went in to
minister, Exod. xxx. 20, 21. Though David was no priest, yet, as every
worshipper ought, he would look to the substance of that which the
priests were enjoined the shadow of. In our preparation for solemn
ordinances we must not only be able to clear ourselves from the charge
of reigning infidelity or hypocrisy, and to protest our innocency of
that (which was signified by washing the hands, Deut. xxi. 6), but we
must take pains to cleanse ourselves from the spots of remaining
iniquity by renewing our repentance, and making fresh application of
the blood of Christ to our consciences for the purifying and pacifying
of them. He that is washed (that is, in a justified state) has need
thus to wash his feet (John xiii. 10), to wash his hands, to wash them
in innocency; he that is penitent is pene innocens--almost innocent;
and he that is pardoned is so far innocent that his sins shall not be
mentioned against him.
2. He was very diligent and serious in his attendance upon them: I will
compass thy altar, alluding to the custom of the priests, who, while
the sacrifice was in offering, walked round the altar, and probably the
offerers likewise did so at some distance, denoting a diligent regard
to what was done and a dutiful attendance in the service. "I will
compass it; I will be among the crowds that do compass it, among the
thickest of them." David, a man of honour, a man of business, a man of
war, thought it not below him to attend with the multitude on God's
altars and could find time for that attendance. Note, (1.) All God's
people will be sure to wait on God's altar, in obedience to his
commands and in pursuance of his favour. Christ is our altar, not as
the altar in the Jewish church, which was fed by them, but an altar
that we eat of and live upon, Heb. xiii. 10. (2.) It is a pleasant
sight to see God's altar compassed and to see ourselves among those
that compass it.
3. In all his attendance on God's ordinances he aimed at the glory of
God and was much in the thankful praise and adoration of him. He had an
eye to the place of worship as the place where God's honor dwelt (v.
8), and therefore made it his business there to honour God and to give
him the glory due to his name, to publish with the voice of
thanksgiving all God's wondrous works. God's gracious works, which call
for thanksgiving, are all wondrous works, which call for our
admiration. We ought to publish them, and tell of them, for his glory,
and the excitement of others to praise him; and we ought to do it with
the voice of thanksgiving, as those that are sensible of our
obligations, by all ways possible, to acknowledge with gratitude the
favours we have received from God.
4. He did this with delight and from a principle of true affection to
God and his institutions. Touching this he appeals to God: "Lord, thou
knowest how dearly I have loved the habitation of thy house (v. 8), the
tabernacle where thou art pleased to manifest thy residence among thy
people and receive their homage, the place where thy honour dwells."
David was sometimes forced by persecution into the countries of
idolaters and was hindered from attending God's altars, which perhaps
his persecutors, that laid him under that restraint, did themselves
upbraid him with as his crime. See 1 Sam. xx. 27. "But, Lord," says he,
"though I cannot come to the habitation of thy house, I love it; my
heart is there, and it is my greatest trouble that I am not there."
Note, All that truly love God truly love the ordinances of God, and
therefore love them because in them he manifests his honour and they
have an opportunity of honoring him. Our Lord Jesus loved his Father's
honour, and made it his business to glorify him; he loved the
habitation of his house, his church among men, loved it and gave
himself for it, that he might build and consecrate it. Those who love
communion with God, and delight in approaching him, find it to be a
constant pleasure, a comfortable evidence of their integrity, and a
comfortable earnest of their endless felicity.
II. David, having given proofs of his integrity, earnestly prays, with
a humble confidence towards God (such as those have whose hearts
condemn them not), that he might not fall under the doom of the wicked
(v. 9, 10). Gather not my soul with sinners, Here, 1. David describes
these sinners, whom he looked upon to be in a miserable condition, so
miserable that he could not wish the worst enemy he had in the world to
be in a worse. "They are bloody men, that thirst after blood and lie
under a great deal of the guilt of blood. They do mischief, and
mischief is always in their hands. Though they get by their wickedness
(for their right hand is full of bribes which they have taken to
pervert justice), yet that will make their case never the better; for
what is a man profited if he gain the world and lose his soul?" 2. He
dread having his lot with them. He never loved them, nor associated
with them, in this world, and therefore could in faith pray that he
might not have his lot with them in the other world. Our souls must
shortly be gathered, to return to God that gave them and will call for
them again. See Job xxxiv. 14. It concerns us to consider whether our
souls will then be gathered with saints or with sinners, whether bound
in the bundle of life with the Lord for ever, as the souls of the
faithful are (1 Sam. xxv. 29), or bound in the bundle of tares for the
fire, Matt. xiii. 30. Death gathers us to our people, to those that are
our people while we live, whom we choose to associate with, and with
whom we cast in our lot, to those death will gather us, and with them
we must take our lot, to eternity. Balaam desired to die the death of
the righteous; David dreaded dying the death of the wicked; so that
both sides were of that mind, which if we be of, and will live up to
it, we are happy for ever. Those that will not be companions with
sinners in their mirth, nor eat of their dainties, may in faith pray
not to be companions with them in their misery, nor to drink of their
cup, their cup of trembling.
III. David, with a holy humble confidence, commits himself to the grace
of God, v. 11, 12. 1. He promises that by the grace of God he would
persevere in his duty: "As for me, whatever others do, I will walk in
my integrity." Note, When the testimony of our consciences for us that
we have walked in our integrity is comfortable to us this should
confirm our resolutions to continue therein. 2. He prays for the divine
grace both to enable him to do so and to give him the comfort of it:
"Redeem me out of the hands of my enemies, and be merciful to me,
living and dying." Be we ever so confident of our integrity, yet still
we must rely upon God's mercy and the great redemption Christ has
wrought out, and pray for the benefit of them. 3. He pleases himself
with his steadiness: "My foot stands in an even place, where I shall
not stumble and whence I shall not fall." This he speaks as one that
found his resolutions fixed for God and godliness, not to be shaken by
the temptations of the world, and his comforts firm in God and his
grace, not to be disturbed by the crosses and troubles of the world. 4.
He promises himself that he should yet have occasion to praise the
Lord, that he should be furnished with matter for praise, that he
should have a heart for praises, and that, though he was now perhaps
banished from public ordinances, yet he should again have an
opportunity of blessing God in the congregation of his people. Those
that hate the congregation of evil-doers shall be joined to the
congregation of the righteous and join with them in praising God; and
it is pleasant doing that in good company; the more the better; it is
the more like heaven.
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P S A L M S
PSALM XXVII.
Some think David penned this psalm before his coming to the throne,
when he was in the midst of his troubles, and perhaps upon occasion of
the death of his parents; but the Jews think he penned it when he was
old, upon occasion of the wonderful deliverance he had from the sword
of the giant, when Abishai succoured him (2 Sam. xxi. 16, 17) and his
people thereupon resolved he should never venture his life again in
battle, lest he should quench the light of Israel. Perhaps it was not
penned upon any particular occasion; but it is very expressive of the
pious and devout affections with which gracious souls are carried out
towards God at all times, especially in times of trouble. Here is, I.
The courage and holy bravery of his faith, ver. 1-3. II. The
complacency he took in communion with God and the benefit he
experienced by it, ver. 4-6. III. His desire towards God, and his
favour and grace, ver. 7-9, 11, 12. IV. His expectations from God, and
the encouragement he gives to others to hope in him, ver. 10, 13, 14.
And let our hearts be thus affected in singing this psalm.
Devout Confidence; Encouragement in Prayers.
A psalm of David.
1 The Lord is my light and my salvation; whom shall I fear? the Lord is
the strength of my life; of whom shall I be afraid? 2 When the
wicked, even mine enemies and my foes, came upon me to eat up my flesh,
they stumbled and fell. 3 Though a host should encamp against me, my
heart shall not fear: though war should rise against me, in this will I
be confident. 4 One thing have I desired of the Lord, that will I
seek after; that I may dwell in the house of the Lord all the days of
my life, to behold the beauty of the Lord, and to enquire in his
temple. 5 For in the time of trouble he shall hide me in his
pavilion: in the secret of his tabernacle shall he hide me; he shall
set me up upon a rock. 6 And now shall mine head be lifted up above
mine enemies round about me: therefore will I offer in his tabernacle
sacrifices of joy; I will sing, yea, I will sing praises unto the Lord.
We may observe here,
I. With what a lively faith David triumphs in God, glories in his holy
name, and in the interest he had in him. 1. The Lord is my light.
David's subjects called him the light of Israel, 2 Sam. xxi. 17. And he
was indeed a burning and a shining light: but he owns that he shone, as
the moon does, with a borrowed light; what light God darted upon him
reflected upon them: The Lord is my light. God is a light to his
people, to show them the way when they are in doubt, to comfort and
rejoice their hearts when they are in sorrow. It is in his light that
they now walk on in their way, and in his light they hope to see light
for ever. 2. "He is my salvation, in whom I am safe and by whom I shall
be saved." 3. "He is the strength of my life, not only the protector of
my exposed life, who keeps me from being slain, but the strength of my
frail weak life, who keeps me from fainting, sinking, and dying away."
God, who is a believer's light, is the strength of his life, not only
by whom, but in whom, he lives and moves. In God therefore let us
strengthen ourselves.
II. With what an undaunted courage he triumphs over his enemies; no
fortitude like that of faith. If God be for him, who can be against
him? Whom shall I fear? Of whom shall I be afraid? If Omnipotence be
his guard, he has no cause to fear; if he knows it to be so, he has no
disposition to fear. If God be his light, he fears no shades; if God be
his salvation, he fears no colours. He triumphs over his enemies that
were already routed, v. 2. His enemies came upon him, to eat up his
flesh, aiming at no less and assured of that, but they fell; not, "He
smote them and they fell," but, "They stumbled and fell;" they were so
confounded and weakened that they could not go on with their
enterprise. Thus those that came to take Christ with a word's speaking
were made to stagger and fall to the ground, John xviii. 6. The ruin of
some of the enemies of God's people is an earnest of the complete
conquest of them all. And therefore, these having fallen, he is
fearless of the rest: "Though they be numerous, a host of them,--though
they be daring and their attempts threatening,--though they encamp
against me, an army against one man,--though they wage war upon me, yet
my heart shall not fear." Hosts cannot hurt us if the Lord of hosts
protect us. Nay, in this assurance that God is for me "I will be
confident." Two things he will be confident of:--1. That he shall be
safe. "If God is my salvation, in the time of trouble he shall hide me;
he shall set me out of danger and above the fear of it." God will not
only find out a shelter for his people in distress (as he did Jer.
xxxvi. 26), but he will himself be their hiding-place, Ps. xxxii. 7.
His providence will, it may be, keep them safe; at least his grace will
make them easy. His name is the strong tower into which by faith they
run, Prov. xviii. 10. "He shall hide me, not in the strongholds of
En-gedi (1 Sam. xxiii. 29), but in the secret of his tabernacle." The
gracious presence of God, his power, his promise, his readiness to hear
prayer, the witness of his Spirit in the hearts of his people--these
are the secret of his tabernacle, and in these the saints find cause
for that holy security and serenity of mind in which they dwell at
ease. This sets them upon a rock which will not sink under them, but on
which they find firm footing for their hopes; nay, it sets them up upon
a rock on high, where the raging threatening billows of a stormy sea
cannot touch them; it is a rock that is higher than we, Ps. lxi. 2. 2.
That he shall be victorious (v. 6): "Now shall my head be lifted up
above my enemies, not only so as that they cannot reach it with their
darts, but so as that I shall be exalted to bear rule over them." David
here, by faith in the promise of God, triumphs before the victory, and
is as sure, not only of the laurel, but of the crown, as if it were
already upon his head.
III. With what a gracious earnestness he prays for a constant communion
with God in holy ordinances, v. 4. It greatly encouraged his confidence
in God that he was conscious to himself of an entire affection to God
and to his ordinances, and that he was in his element when in the way
of his duty and in the way of increasing his acquaintance with him. If
our hearts can witness for us that we delight in God above any
creature, that may encourage us to depend upon him; for it is a sign we
are of those whom he protects as his own. Or it may be taken thus: He
desired to dwell in the house of the Lord that there he might be safe
from the enemies that surrounded him. Finding himself surrounded by
threatening hosts, he does not say, "One thing have I desired, in order
to my safety, that I may have my army augmented to such a number," or
that I may be master of such a city or such a castle, but "that I may
dwell in the house of the Lord, and then I am well." Observe,
1. What it is he desires--to dwell in the house of the Lord. In the
courts of God's house the priests had their lodgings, and David wished
he had been one of them. Disdainfully as some look upon God's
ministers, one of the greatest and best of kings that ever was would
gladly have taken his lot, have taken his lodging, among them. Or,
rather, he desires that he might duly and constantly attend on the
public service of God, with other faithful Israelites, according as the
duty of every day required. He longed to see an end of the wars in
which he was now engaged, not that he might live at ease in his own
palace, but that he might have leisure and liberty for a constant
attendance in God's courts. Thus Hezekiah, a genuine son of David,
wished for the recovery of his health, not that he might go up to the
thrones of judgment, but that he might go up to the house of the Lord,
Isa. xxxviii. 22. Note, All God's children desire to dwell in God's
house; where should they dwell else? Not to sojourn there as a
wayfaring man, that turns aside to tarry but for a night, nor to dwell
there for a time only, as the servant that abides not in the house for
ever, but to dwell there all the days of their life; for there the Son
abides ever. Do we hope that praising God will be the blessedness of
our eternity? Surely them we ought to make it the business of our time.
2. How earnestly he covets this: "This is the one thing I have desired
of the Lord and which I will seek after." If he were to ask but one
thing of God, this should be it; for this he had at heart more than any
thing. He desired it as a good thing; he desired it of the Lord as his
gift and a token of his favour. And, having fixed his desire upon this
as the one thing needful, he sought after it; he continued to pray for
it, and contrived his affairs so as that he might have this liberty and
opportunity. Note, Those that truly desire communion with God will set
themselves with all diligence to seek after it, Prov. xviii. 1.
3. What he had in his eye in it. He would dwell in God's house, not for
the plenty of good entertainment that was there, in the feasts upon the
sacrifices, nor for the music and good singing that were there, but to
behold the beauty of the Lord and to enquire in his temple. He desired
to attend in God's courts, (1.) That he might have the pleasure of
meditating upon God. He knew something of the beauty of the Lord, the
infinite and transcendent amiableness of the divine being and
perfections; his holiness is his beauty (Ps. cx. 3), his goodness is
his beauty, Zech. ix. 17. The harmony of all his attributes is the
beauty of his nature. With an eye of faith and holy love we with
pleasure behold this beauty, and observe more and more in it that is
amiable, that is admirable. When with fixedness of thought, and a holy
flame of devout affections, we contemplate God's glorious excellencies,
and entertain ourselves with the tokens of his peculiar favour to us,
this is that view of the beauty of the Lord which David here covets,
and it is to be had in his ordinances, for there he manifests himself.
(2.) That he might have the satisfaction of being instructed in his
duty; for concerning this he would enquire in God's temple. Lord, what
wilt thou have me to do? For the sake of these two things he desired
that one thing, to dwell in the house of the Lord all the days of his
life; for blessed are those that do so; they will be still praising him
(Ps. lxxxiv. 4), both in speaking to him and in hearing from him.
Mary's sitting at Christ's feet to hear his word Christ calls the one
thing needful, and the good part.
4. What advantage he promised himself by it. Could he but have a place
in God's house, (1.) There he should be quiet and easy: there troubles
would not find him, for he should be hid in secret; there troubles
would not reach him, for he should be set on high, v. 5. Joash, one of
David's seed, was hidden in the house of the Lord six years, and there
not only preserved from the sword, but reserved to the crown, 2 Kings
xi. 3. The temple was thought a safe place for Nehemiah to abscond in,
Neh. vi. 10. The safety of believers however is not in the walls of the
temple, but in the God of the temple and their comfort in communion
with him. (2.) There he should be pleasant and cheerful: there he would
offer sacrifices of joy, v. 6. For God's work is its own wages. There
he would sing, yea, he would sing praises to the Lord. Note, Whatever
is the matter of our joy ought to be the matter of our praise; and,
when we attend upon God in holy ordinances, we ought to be much in joy
and praise. It is for the glory of our God that we should sing in his
ways; and, whenever God lifts us up above our enemies, we ought to
exalt him in our praises. Thanks be to God, who always causeth us to
triumph, 2 Cor. ii. 14.
Confidence in Divine Goodness.
7 Hear, O Lord, when I cry with my voice: have mercy also upon me, and
answer me. 8 When thou saidst, Seek ye my face; my heart said unto
thee, Thy face, Lord, will I seek. 9 Hide not thy face far from me;
put not thy servant away in anger: thou hast been my help; leave me
not, neither forsake me, O God of my salvation. 10 When my father and
my mother forsake me, then the Lord will take me up. 11 Teach me thy
way, O Lord, and lead me in a plain path, because of mine enemies. 12
Deliver me not over unto the will of mine enemies: for false witnesses
are risen up against me, and such as breathe out cruelty. 13 I had
fainted, unless I had believed to see the goodness of the Lord in the
land of the living. 14 Wait on the Lord: be of good courage, and he
shall strengthen thine heart: wait, I say, on the Lord.
David in these verses expresses,
I. His desire towards God, in many petitions. If he cannot now go up to
the house of the Lord, yet, wherever he is, he can find a way to the
throne of grace by prayer.
1. He humbly bespeaks, because he firmly believes he shall have, a
gracious audience: "Hear, O Lord, when I cry, not only with my heart,
but, as one in earnest, with my voice too." He bespeaks also an answer
of peace, which he expects, not from his own merit, but God's goodness:
Have mercy upon me, and answer me, v. 7. If we pray and believe, God
will graciously hear and answer.
2. He takes hold of the kind invitation God had given him to this duty,
v. 8. It is presumption for us to come into the presence of the King of
kings uncalled, nor can we draw near with any assurance unless he hold
forth to us the golden sceptre. David therefore going to pray fastens,
in his thoughts, upon the call God had given him to the throne of his
grace, and reverently touches, as it were, the top of the golden
sceptre which was thereby held out to him. My heart said unto thee (so
it begins in the original) or of thee, Seek you my face; he first
revolved that, and preached that over again to himself (and that is the
best preaching: it is hearing twice what God speaks once)--Thou saidst
(so it may be supplied), Seek you my face; and then he returns what he
had so meditated upon, in this pious resolution, Thy face, Lord, will I
seek. Observe here, (1.) The true nature of religious worship; it is
seeking the face of God. This it is in God's precept: Seek you my face;
he would have us seek him for himself, and make his favour our chief
good; and this it is in the saint's purpose and desire: "Thy face,
Lord, will I seek, and nothing less will I take up with." The opening
of his hand will satisfy the desire of other living things (Ps. cxlv.
16), but it is only the shining of his face that will satisfy the
desire of a living soul, Ps. iv. 6, 7. (2.) The kind of invitation of a
gracious God to this duty: Thou saidst, Seek you my face; it is not
only permission, but a precept; and his commanding us to seek implies a
promise of finding; for he is too kind to say, Seek you me in vain. God
calls us to seek his face in our conversion to him and in our converse
with him. He calls us, by the whispers of his Spirit to and with our
spirits, to seek his face; he calls us by his word, by the stated
returns of opportunities for his worship, and by special providences,
merciful and afflictive. When we are foolishly making our court to
lying vanities God is, in love to us, calling us in him to seek our own
mercies. (3.) The ready compliance of a gracious soul with this
invitation. The call is immediately returned: My heart answered, Thy
face, Lord, will I seek. The call was general; "Seek you my face;" but,
like David, we must apply it to ourselves, "I will seek it." The word
does us no good when we transfer it to others, and do not ourselves
accept the exhortation. The call was, Seek you my face; the answer is
express, Thy face, Lord, will I seek; like that (Jer. iii. 22), Behold,
we come unto thee. A gracious heart readily echoes to the call of a
gracious God, being made willing in the day of his power.
3. He is very particular in his requests. (1.) For the favour of God,
that he might not be shut out from that (v. 9): "Thy face, Lord, will I
seek, in obedience to thy command; therefore hide not thy face from me;
let me never want the reviving sense of the favour; love me, and let me
know that thou lovest me; put not thy servant away in anger." He owns
he had deserved God's displeasure, but begs that, however God might
correct him, he would not cast him away from his presence; for what is
hell but that? (2.) For the continuance of his presence with him: "Thou
hast been my help formerly, and thou are the God of my salvation; and
therefore whither shall I go but to thee? O leave me not, neither
forsake me; withdraw not the operations of thy power from me, for then
I am helpless; withdraw not the tokens of thy good-will to me, for then
I am comfortless." (3.) For the benefit of divine guidance (v. 11):
"Teach me thy way, O Lord! give me to understand the meaning of thy
providences towards me and make them plain to me; and give me to know
my duty in every doubtful case, that I may not mistake it, but may walk
rightly, and that I may not do it with hesitation, but may walk
surely." It is not policy, but plainness (that is, downright honesty)
that will direct us into and keep us in the way of our duty. He begs to
be guided in a plain path, because of his enemies, or (as the margin
reads it) his observers. His enemies watched for his halting, that they
may find occasion against him. Saul eyed David, 1 Sam. xviii. 9. This
quickened him to pray, "Lord, lead me in a plain path, that they may
have nothing ill, or nothing that looks ill, to lay to my charge." (4.)
For the benefit of a divine protection (v. 12): "Deliver me not over to
the will of my enemies. Lord, let them not gain their point, for it
aims at my life, and no less, and in such a way as that I have no fence
against them, but thy power over their consciences; for false witnesses
have risen up against me, that aim further than to take away my
reputation or estate, for they breathe out cruelty; it is the blood,
the precious blood, they thirst after." Herein David was a type of
Christ; for false witnesses rose up against him, and such as breathed
out cruelty; but though he was delivered into their wicked hands, he
was not delivered over to their will, for they could not prevent his
exaltation.
II. He expresses his dependence upon God,
1. That he would help and succour him when all other helps and succours
failed him (v. 10): "When my father and my mother forsake me, the
nearest and dearest friends I have in the world, from whom I may expect
most relief and with most reason, when they die, or are at a distance
from me, or are disabled to help me in time of need, or are unkind to
me or unmindful of me, and will not help me, when I am as helpless as
ever poor orphan was that was left fatherless and motherless, then I
know the Lord will take me up, as a poor wandering sheep is taken up,
and saved from perishing." His time to help those that trust in him is
when all other helpers fail, when it is most for his honour and their
comfort. With him the fatherless find mercy. This promise has often
been fulfilled in the letter of it. Forsaken orphans have been taken
under the special care of the divine Providence, which has raised up
relief and friends for them in a way that one would not have expected.
God is a surer and better friend than our earthly parents are or can
be.
2. That in due time he should see the displays of his goodness, v. 13.
He believed he should see the goodness of the Lord in the land of the
living; and, if he had not done so, he would have fainted under his
afflictions. Even the best saints are subject to faint when their
troubles become grievous and tedious, their spirits are overwhelmed,
and their flesh and heart fail. But then faith is a sovereign cordial;
it keeps them from desponding under their burden and from despairing of
relief, keeps them hoping, and praying, and waiting, and keeps up in
them good thoughts of God, and the comfortable enjoyment of themselves.
But what was it the belief of which kept David from fainting?--that he
should see the goodness of the Lord, which now seemed at a distance.
Those that walk by faith in the goodness of the Lord shall in due time
walk in the sight of that goodness. This he hopes to see in the land of
the living, that is, (1.) In this world, that he should outlive his
troubles and not perish under them. It is his comfort, not so much that
he shall see the land of the living as that he shall see the goodness
of God in it; for that is the comfort of all creature-comforts to a
gracious soul. (2.) In the land of Canaan, and in Jerusalem where the
lively oracles were. In comparison with the heathen, that were dead in
sin, the land of Israel might fitly be called the land of the living;
there God was known, and there David hoped to see his goodness; see 2
Sam. xv. 25, 26. Or, (3.), In heaven. It is that alone that may truly
be called the land of the living, where there is no more death. This
earth is the land of the dying. There is nothing like the believing
hope of eternal life, the foresights of that glory, and foretastes of
those pleasures, to keep us from fainting under all the calamities of
this present time.
3. That in the mean time he should be strengthened to bear up under his
burdens (v. 14); whether he says it to himself, or to his friends, it
comes all to one; this is that which encourages him: He shall
strengthen thy heart, shall sustain thy spirit, and then the spirit
shall sustain the infirmity. In that strength, (1.) Keep close to God
and to your duty. Wait on the Lord by faith, and prayer, and a humble
resignation to his will; wait, I say, on the Lord; whatever you do,
grow not remiss in your attendance upon God. (2.) Keep up your spirits
in the midst of the greatest dangers and difficulties: Be of good
courage; let your hearts be fixed, trusting in God, and your minds
stayed upon him, and then let none of these things move you. Those that
wait upon the Lord have reason to be of good courage.
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P S A L M S
PSALM XXVIII.
The former part of this psalm is the prayer of a saint militan and now
in distress (ver. 1-3), to which is added the doom of God's implacable
enemies, ver. 4, 5. The latter part of the psalm is the thanksgiving of
a saint triumphant, and delivered out of his distresses (ver. 6-8), to
which is added a prophetical prayer for all God's faithful loyal
subjects, ver. 9. So that it is hard to say which of these two
conditions David was in when he penned it. Some think he was now in
trouble seeking God, but at the same time preparing to praise him for
his deliverance, and by faith giving him thanks for it, before it was
wrought. Others think he was now in triumph, but remembered, and
recorded for his own and others' benefit, the prayers he made when he
was in affliction, that the mercy might relish the better, when it
appeared to be an answer to them.
Prayer for Deliverance.
A psalm of David.
1 Unto thee will I cry, O Lord my rock; be not silent to me: lest, if
thou be silent to me, I become like them that go down into the pit. 2
Hear the voice of my supplications, when I cry unto thee, when I lift
up my hands toward thy holy oracle. 3 Draw me not away with the
wicked, and with the workers of iniquity, which speak peace to their
neighbours, but mischief is in their hearts. 4 Give them according to
their deeds, and according to the wickedness of their endeavours: give
them after the work of their hands; render to them their desert. 5
Because they regard not the works of the Lord, nor the operation of his
hands, he shall destroy them, and not build them up.
In these verses David is very earnest in prayer.
I. He prays that God would graciously hear and answer him, now that, in
his distress, he called upon him, v. 1, 2. Observe his faith in prayer:
O Lord, my rock, denoting his belief of God's power (he is a rock) and
his dependence upon that power--"He is my rock, on whom I build my
hope." Observe his fervency in prayer: "To thee will I cry, as one in
earnest, being ready to sink, unless thou come in with seasonable
succour." And observe how solicitous he is to obtain an answer: "Be not
silent to me, as one angry at my prayers, Ps. lxxx. 4. Lord, speak to
me, answer me with good words and comfortable words (Zech. i. 13);
though the thing I pray for has not been given me, yet let God speak to
me joy and gladness, and make me to hear them. Lord, speak for me, in
answer to my prayers, plead my cause, command deliverances for me, and
thus hear and answer the voice of my supplications." Two things he
pleads:--1. The sad despair he should be in if God slighted him: "If
thou be silent to me, and I have not the tokens of thy favour, I am
like those that go down into the pit (that is, I am a dead man, lost
and undone); if God be not my friend, appear not to me and appear not
for me, my hope and my help will have perished." Nothing can be so
cutting, so killing, to a gracious soul, as the want of God's favour
and the sense of his displeasure. I shall be like those that go down to
hell (so some understand it); for what is the misery of the damned but
this, that God is ever silent to them and deaf to their cry? Those are
in some measure qualified for God's favour, and may expect it, who are
thus possessed with a dread of his wrath, and to whom his frowns are
worse than death. 2. The good hopes he had that God would favour him: I
lift up my hands towards thy holy oracle, which denotes, not only an
earnest desire, but an earnest expectation, thence to receive an answer
of peace. The most holy place within the veil is here, as elsewhere,
called the oracle; there the ark and the mercy-seat were, there God was
said to dwell between the cherubim, and thence he spoke to his people,
Num. vii. 89. That was a type of Christ, and it is to him that we must
lift up our eyes and hands, for through him all good comes from God to
us. It was also a figure of heaven (Heb. ix. 24); and from God as our
Father in heaven we are taught to expect an answer to our prayers. The
scriptures are called the oracles of God, and to them we must have an
eye in our prayers and expectations. There is the word on which God
hath caused and encouraged us to hope.
II. He deprecates the doom of wicked people, as before (Ps. xxvi. 9,
"Gather not my soul with sinners): Lord, I attend thy holy oracle, draw
me not away from that with the wicked, and with the workers of
iniquity," v. 3. 1. "Save me from being entangled in the snares they
have laid for me. They flatter and cajole me, and speak peace to me;
but they have a design upon me, for mischief is in their heart; they
aim to disturb me, nay, to destroy me. Lord, suffer me not to be drawn
away and ruined by their cursed plots; for they have, can have, no
power, no success, against me, except it be given them from above." 2.
"Save me from being infected with their sins and from doing as they do.
Let me not be drawn away by their fallacious arguments, or their
allurements, from the holy oracle (where I desire to dwell all the days
of my life), to practise any wicked works;" see Ps. cxli. 4. "Lord,
never leave me to myself, to use such arts of deceit and treachery for
my safety as they use to my ruin. Let no event of Providence be an
invincible temptation to me, to draw me either into the imitation or
into the interest of wicked people." Good men dread the way of sinners;
the best are sensible of the danger they are in of being drawn aside
into it; and therefore we should all pray earnestly to God for his
grace to keep us in our integrity. 3. "Save me from being involved in
their doom; let me not be led forth with the workers of iniquity, for I
am not one of those that speak peace while war is in their hearts."
Note, Those that are careful not to partake with sinners in their sins
have reason to hope that they shall not partake with them in their
plagues, Rev. xviii. 4.
III. He imprecates the just judgments of God upon the workers of
iniquity (v. 4): Give them according to their deeds. This is not the
language of passion or revenge, nor is it inconsistent with the duty of
praying for our enemies. But, 1. Thus he would show how far he was from
complying with the workers of iniquity, and with what good reason he
had begged not to be drawn away with them, because he was convinced
that they could not be made more miserable then to be dealt with
according to their deeds. 2. Thus he would express his zeal for the
honour of God's justice in the governing world. "Lord, they think all
well that they do, and justify themselves in their wicked practices.
Lord, give them after the work of their hands, and so undeceive those
about them, who think there is no harm in what they do because it goes
unpunished," Ps. xciv. 1, 2. 3. This prayer is a prophecy that God
will, sooner or later, render to all impenitent sinners according to
their deserts. If what has been done amiss be not undone by repentance,
there will certainly come a reckoning day, when God will render to
every man who persists in his evil deeds according to them. It is a
prophecy particularly of the destruction of destroyers: "They speak
peace to their neighbours, but mischief is in their hearts; Lord, give
them according to their deeds, let the spoilers be spoiled, and let
those be treacherously dealt with who have thus dealt treacherously;"
see Isa. xxxiii. 1; Rev. xviii. 6; xiii. 10. Observe, He foretels that
God will reward them, not only according to their deed, but according
to the wickedness of their endeavours; for sinners shall be reckoned
with, not only for the mischief they have done, but for the mischief
they would have done, which they designed, and did what they could to
effect. And, if God go by this rule in dealing with the wicked, surely
he will do so in dealing with the righteous, and will reward them, not
only for the good they have done, but for the good they have
endeavoured to do, though they could not accomplish it.
IV. He foretels their destruction for their contempt of God and his
hand (v. 5): "Because they regard not the works of the Lord and the
operations of his hands, by which he manifests himself and speaks to
the children of men, he will destroy them in this world and in the
other, and not build them up." Note, A stupid regardlessness of the
works of God is the cause of their ruin. Why do men question the being
or attributes of God, but because they do not duly regard his
handiworks, which declare his glory, and in which the invisible things
of him are clearly seen? Why do men forget God, and live without him,
nay, affront God, and live in rebellion against him, but because they
consider not the instances of that wrath of his which is revealed from
heaven against all ungodliness and unrighteousness of men? Why do the
enemies of God's people hate and persecute them, and devise mischief
against them, but because they regard not the works God has wrought for
his church, by which he has made it appear how dear it is to him? See
Isa. v. 12.
In singing this we must arm ourselves against all temptations to join
with the workers of iniquity, and animate ourselves against all the
troubles we may be threatened with by the workers of iniquity.
Devout Thanksgiving and Praise.
6 Blessed be the Lord, because he hath heard the voice of my
supplications. 7 The Lord is my strength and my shield; my heart
trusted in him, and I am helped: therefore my heart greatly rejoiceth;
and with my song will I praise him. 8 The Lord is their strength, and
he is the saving strength of his anointed. 9 Save thy people, and
bless thine inheritance: feed them also, and lift them up for ever.
In these verses,
I. David gives God thanks for the audience of his prayers as
affectionately as a few verses before he had begged it: Blessed be the
Lord, v. 6. How soon are the saints' sorrows turned into songs and
their prayers into praises! It was in faith that David prayed (v. 2),
Hear the voice of my supplications; and by the same faith he gives
thanks (v. 6) that God has heard the voice of his supplications. Note,
1. Those that pray in faith may rejoice in hope. "He hath heard me
(graciously accepted me) and I am as sure of a real answer as if I had
it already." 2. What we win by prayer we must wear by praise. Has God
heard our supplications? Let us then bless his name.
II. He encourages himself to hope in God for the perfecting of every
thing that concerned him. Having given to God the glory of his grace
(v. 6), he is humbly bold to take the comfort of it, v. 7. This is the
method of attaining peace: let us begin with praise that is attainable.
Let us first bless God and then bless ourselves. Observe, 1. His
dependence upon God: "The Lord is my strength, to support me, and carry
me on, through all my services and sufferings. He is my shield, to
protect me from all the malicious designs of my enemies against me. I
have chosen him to be so, I have always found him so, and I expect he
will still be so." 2. His experience of the benefits of that
dependence: "My heart trusted in him, and in his power and promise; and
it has not been in vain to do so, for I am helped, I have been often
helped; not only God has given to me, in his due time, the help I
trusted to him for, but my very trusting in him has helped me, in the
mean time, and kept me from fainting." Ps. xxvii. 13. The very actings
of faith are present aids to a dropping spirit, and often help it at a
dead lift. 3. His improvement of this experience. (1.) He had the
pleasure of it: Therefore my heart greatly rejoices. The joy of a
believer is seated in the heart, while, in the laughter of the fool,
the heart is sorrowful. It is great joy, joy unspeakable and full of
glory. The heart that truly believes shall in due time greatly rejoice;
it is joy and peace in believing that we are to expect. (2.) God shall
have the praise of it: when my heart greatly rejoices, with my song
will I praise him. This must we express our gratitude; it is the least
we can do; and others will hereby be invited and encouraged to trust in
him too.
III. He pleases himself with the interest which all good people,
through Christ, have in God (v. 8): "The Lord is their strength; not
mine only, but the strength of every believer." Note, The saints
rejoice in their friends' comforts as well as their own; for, as we
have not the less benefit from the light of the sun, so neither from
the light of Gods' countenance, for others' sharing therein; for we are
sure there is enough for all and enough for each. This is our communion
with all saints, that God is their strength and ours, Christ their Lord
and ours, 1 Cor. i. 2. He is their strength, the strength of all
Israel, because he is the saving strength of his anointed, that is, 1.
Of David in the type. God, in strengthening him that was their king and
fought their battles, strengthened the whole kingdom. He calls himself
God's anointed because it was the unction he had received that exposed
him to the envy of his enemies, and therefore entitled him to the
divine protection. 2. Of Christ, his anointed, his Messiah, in the
anti-type. God was his saving strength, qualified him for his
undertaking and carried him through it; see Ps. lxxxix. 21; Isa. xlix.
5; l. 7, 9. And so he becomes their strength, the strength of all the
saints; he strengthened him that is the church's head, and from him
diffuses strength to all the members, has commanded his strength, and
so strengthens what he has wrought for us; Ps. lxviii. 28; lxxx. 17,
18.
IV. He concludes with a short but comprehensive prayer for the church
of God, v. 9. He prays for Israel, not as his people ("save my people,
and bless my inheritance"), though they were so, but, "thine." God's
interest in them lay nearer his heart than his own. We are thy people
is a good plea, Isa. lxiv. 9; lxiii. 19. I am thine, save me. God's
people are his inheritance, dear to him, and precious in his eyes; what
little glory he has from this world he has from them. The Lord's
portion is his people. That which he begs of God for them is, 1. That
he would save them from their enemies and the dangers they were exposed
to. 2. That he would bless them with all good, flowing from his favour,
in performance of his promise, and amounting to a happiness for them.
3. That he would feed them, bless them with plenty, and especially the
plenty of his ordinances, which are food to the soul. Rule them; so the
margin. "Direct their counsels and actions aright, and overrule their
affairs for good. Feed them, and rule them; sets pastors, set rulers,
over them, that shall do their office with wisdom and understanding."
4. That he would lift them up for ever, lift them up out of their
troubles and distresses, and do this, not only for those of that age,
but for his people in every age to come, even to the end. "Lift them up
into thy glorious kingdom, lift them up as high as heaven." There, and
there only, will the saints be lifted up for ever, never more to sink
or be depressed. Observe, Those, and those only, whom God feeds and
rules, who are willing to be taught, and guided, and governed, by him,
shall be saved, and blessed, and lifted up for ever.
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P S A L M S
PSALM XXIX.
It is the probable conjecture of some very good interpreters that David
penned this psalm upon occasion, and just at the time, of a great storm
of thunder, lightning, and rain, as the eighth psalm was his meditation
in a moon-light night and the nineteenth in a sunny morning. It is good
to take occasion from the sensible operations of God's power in the
kingdom of nature to give glory to him. So composed was David, and so
cheerful, even in a dreadful tempest, when others trembled, that then
he penned this psalm; for, "though the earth be removed, yet will we
not fear." I. He calls upon the great ones of the world to give glory
to God, ver. 1, 2. II. To convince them of the goodness of that God
whom they were to adore, he takes notice of his power and terror in the
thunder, and lightning, and thunder-showers (ver. 3-9), his sovereign
dominion over the world (ver. 10), and his special favour to his
church, ver. 11. Great and high thoughts of God should fill us in
singing this psalm.
The Glory of the Lord.
A psalm of David.
1 Give unto the Lord, O ye mighty, give unto the Lord glory and
strength. 2 Give unto the Lord the glory due unto his name; worship
the Lord in the beauty of holiness. 3 The voice of the Lord is upon
the waters: the God of glory thundereth: the Lord is upon many waters.
4 The voice of the Lord is powerful; the voice of the Lord is full of
majesty. 5 The voice of the Lord breaketh the cedars; yea, the Lord
breaketh the cedars of Lebanon. 6 He maketh them also to skip like a
calf; Lebanon and Sirion like a young unicorn. 7 The voice of the
Lord divideth the flames of fire. 8 The voice of the Lord shaketh the
wilderness; the Lord shaketh the wilderness of Kadesh. 9 The voice of
the Lord maketh the hinds to calve, and discovereth the forests: and in
his temple doth every one speak of his glory. 10 The Lord sitteth
upon the flood; yea, the Lord sitteth King for ever. 11 The Lord will
give strength unto his people; the Lord will bless his people with
peace.
In this psalm we have,
I. A demand of the homage of the great men of the earth to be paid to
the great God. Every clap of thunder David interpreted as a call to
himself and other princes to give glory to the great God. Observe, 1.
Who they are that are called to this duty: "O you mighty (v. 1), you
sons of the mighty, who have power, and on whom that power is devolved
by succession and inheritance, who have royal blood running in your
veins!" It is much for the honour of the great God that the men of this
world should pay their homage to him; and they are bound to do it, not
only because, high as they are, he is infinitely above them, and
therefore they must bow to him, but because they have their power from
him, and are to use it for him, and this tribute of acknowledgment they
owe to him for it. 2. How often this call is repeated; Give unto the
Lord, and again, and a third time, Give unto the Lord. This intimates
that the mighty men are backward to this duty and are with difficulty
persuaded to it, but that it is of great consequence to the interests
of God's kingdom among men that princes should heartily espouse them.
Jerusalem flourishes when the kings of the earth bring their glory and
honour into it, Rev. xxi. 24. 3. What they are called to do--to give
unto the Lord, not as if he needed any thing, or could be benefited by
any gifts of ours, nor as if we had any thing to give him that is not
his own already (Who hath first given to him?), but the recognition of
his glory, and of his dominion over us, he is pleased to interpret as a
gift to him: "Give unto the Lord your own selves, in the first place,
and then your services. Give unto the Lord glory and strength;
acknowledge his glory and strength, and give praise to him as a God of
infinite majesty and irresistible power; and whatever glory or strength
he has by his providence entrusted you with offer it to him, to be used
for his honour, in his service. Give him your crowns; let them be laid
at his feet; give him your sceptres, your swords, your keys, put all
into his hand, that you, in the use of them, may be to him for a name
and a praise." Princes value themselves by their glory and strength;
these they must ascribe to God, owning him to be infinitely more
glorious and powerful than they. This demand of homage from the mighty
must be looked upon as directed either to the grandees of David's own
kingdom, the peers of the realm, the princes of the tribes (and it is
to excite them to a more diligent and constant attendance at God's
altars, in which he had observed them very remiss), or to the
neighbouring kings whom he by his sword had made tributaries to Israel
and now would persuade to become tributaries to the God of Israel.
Crowned heads must bow before the King of kings. What is here said to
the mighty is said to all: Worship God; it is the sum and substance of
the everlasting gospel, Rev. xiv. 6, 7. Now we have here, (1.) The
nature of religious worship; it is giving to the Lord the glory due to
his name, v. 2. God's name is that whereby he has made himself known.
There is a glory due to his name. It is impossible that we should give
him all the glory due to his name; when we have said and done our best
for the honour of God's name, still we come infinitely short of the
merit of the subject; but when we answer that revelation which he has
made of himself, with suitable affections and adorations, then we give
him some of that glory which is due to his name. If we would, in
hearing and praying, and other acts of devotion, receive grace from
God, we must make it our business to give glory to God. (2.) The rule
of the performance of religious exercises; Worship the Lord in the
beauty of holiness, which denotes, [1.] The object of our worship; the
glorious majesty of God is called the beauty of holiness, 2 Chron. xx.
21. In the worship of God we must have an eye to his beauty, and adore
him, not only as infinitely awful and therefore to be feared above all,
but as infinitely amiable and therefore to be loved and delighted in
above all; especially we must have an eye to the beauty of his
holiness; this the angels fasten upon in their praises, Rev. iv. 8. Or,
[2.] The place of worship. The sanctuary then was the beauty of
holiness, Ps. xlviii. 1, 2; Jer. xvii. 12. The beauty of the sanctuary
was the exact agreement of the worship there performed with the divine
appointment--the pattern in the mount. Now, under the gospel, solemn
assemblies of Christians (which purity is the beauty of) are the places
where God is to be worshipped. Or, [3.] The manner of worship. We must
be holy in all our religious performances, devoted to God, and to his
will and glory. There is a beauty in holiness, and it is that which
puts an acceptable beauty upon all the acts of worship.
II. Good reason given for this demand. We shall see ourselves bound to
give glory to God if we consider,
1. His sufficiency in himself, intimated in his name Jehovah--I am that
I am, which is repeated here no fewer than eighteen times in this short
psalm, twice in every verse but three, and once in two of those three;
I do not recollect that there is the like in all the book of psalms.
Let the mighty ones of the earth know him by this name and give him the
glory due to it.
2. His sovereignty over all things. Let those that rule over men know
there is a God that rules over them, that rules over all. The psalmist
here sets forth God's dominion,
(1.) In the kingdom of nature. In the wonderful effects of natural
causes, and the operations of the powers of nature, we ought to take
notice of God's glory and strength, which we are called upon to ascribe
to him; in the thunder, and lightning, and rain, we may see, [1.] His
glory. It is the God of glory that thunders (thunders is the noise of
his voice, Job xxxvii. 2), and it declares him a God of glory, so awful
is the sound of the thunder, and so bright the flash of its companion,
the lightning; to the hearing and to the sight nothing is more
affecting than these, as if by those two learning senses God would have
such proofs of his glory to the minds of men as should leave the most
stupid inexcusable. Some observe that there were then some particular
reasons why thunder should be called the voice of the Lord, not only
because it comes from above, is not under the direction or foresight of
any man, speaks aloud, and reaches far, but because God often spoke in
thunder, particularly at Mount Sinai, and by thunder discomfited the
enemies of Israel. To speak it the voice of the God of glory, it is
here said to be upon the water, upon many waters (v. 3); it reaches
over the vast ocean, the waters under the firmament; it rattles among
the thick clouds, the waters above the firmament. Every one that hears
the thunder (his ear being made to tingle with it) will own that the
voice of the Lord is full of majesty (Ps. xxix. 4), enough to make the
highest humble (for none can thunder with a voice like him) and the
proudest tremble--for, if his voice be so terrible, what is his arm?
Every time we hear it thunder, let our hearts be thereby filled with
great, and high, and honourable thoughts of God, in the holy adorings
and admirings of whom the power of godliness does so much consist. O
Lord our God! thou art very great. [2.] His power (v. 4): The voice of
the Lord is powerful, as appears by the effects of it; for it works
wonders. Those that write natural histories relate the prodigious
effects of thunder and lightning, even out of the ordinary course of
natural causes, which must be resolved into the omnipotence of the God
of nature. First, Trees have been rent and split by thunderbolts, v. 5,
6. The voice of the Lord, in the thunder, often broke the cedars, even
those of Lebanon, the strongest, the stateliest. Some understand it of
the violent winds which shook the cedars, and sometimes tore off their
aspiring tops. Earthquakes also shook the ground itself on which the
trees grew, and made Lebanon and Sirion to dance; the wilderness of
Kadesh also was in like manner shaken (v. 8), the trees by winds, the
ground by earthquakes, and both by thunders, of which I incline rather
to understand it. The learned Dr. Hammond understands it of the
consternations and conquest of neighbouring kingdoms that warred with
Israel and opposed David, as the Syrians, whose country lay near the
forest of Lebanon, the Amorites that bordered on Mount Hermon, and the
Moabites and Ammonites that lay about the wilderness of Kadesh.
Secondly. Fires have been kindled by lightnings and houses and churches
thereby consumed; hence we read of hot thunderbolts (Ps. lxxviii. 48);
accordingly the voice of the Lord, in the thunder, is here said to
divide the flames of fire (v. 7), that is, to scatter them upon the
earth, as God sees fit to direct them and do execution by them.
Thirdly, The terror of thunder makes the hinds to calve sooner, and
some think more easily, than otherwise they would. The hind is a
timourous creature, and much affected with the noise of thunder; and no
marvel, when sometimes proud and stout men have been made to tremble at
it. The emperor Caligula would hide himself under his bed when it
thundered. Horace, the poet, owns that he was reclaimed from atheism by
the terror of thunder and lightning, which he describes somewhat like
this of David, lib. 1, ode 34. The thunder is said here to discover the
forest, that is, it so terrifies the wild beasts of the forest that
they quit the dens and thickets in which they hid themselves are so are
discovered. Or it throws down the trees, and so discovers the ground
that was shaded by them. Whenever it thunders let us think of this
psalm; and, whenever we sing this psalm, let us think of the dreadful
thunder-claps we have sometimes heard, and thus bring God's words and
his works together, that by both we may be directed and quickened to
give unto him the glory due unto his name; and let us bless him that
there is another voice of his besides this dreadful one, by which God
now speaks to us, even the still small voice of his gospel, the terror
of which shall not make us afraid.
(2.) In the kingdom of providence, v. 10. God is to be praised as the
governor of the world of mankind. He sits upon the flood; he sits King
for ever. He not only sits at rest in the enjoyment of himself, but he
sits as King in the throne which he has prepared in the heavens (Ps.
ciii. 19), where he takes cognizance of, and gives orders about, all
the affairs of the children of men, and does all according to his will,
according to the counsel of his will. Observe, [1.] The power of his
kingdom: He sits upon the flood. As he has founded the earth, so he has
founded his own throne, upon the floods, Ps. xxiv. 2. The ebbings and
flowings of this lower world, and the agitations and revolutions of the
affairs in it, give not the least shake to the repose nor to the
counsels of the Eternal Mind. The opposition of his enemies is compared
to the flood (Ps. xciii. 3, 4); but the Lord sits upon it; he crushes
it, conquers it, and completes his own purposes in despite of all the
devices that are in men's hearts. The word here translated the flood is
never used but concerning Noah's flood; and therefore some think it is
that which is here spoken of. God did sit upon that flood as a Judge
executing the sentence of his justice upon the world of the ungodly
that was swept away by it. And he still sits upon the flood,
restraining the waters of Noah, that they turn not again to cover the
earth, according to his promise never to destroy the earth any more by
a flood, Gen. ix. 11; Isa. liv. 9. [2.] The perpetuity of his kingdom;
He sits King for ever; no period can, or shall, be put to his
government. The administration of his kingdom is consonant to his
counsels from eternity and pursuant to his designs for eternity.
(3.) In the kingdom of grace. Here his glory shines most brightly, [1.]
In the adorations he receives from the subjects of that kingdom (v. 9).
In his temple, where people attend his discoveries of himself and his
mind and attend him with their praises, every one speaks of his glory.
In the world every man sees it, or at least may behold it afar off (Job
xxxvi. 25); but it is only in the temple, in the church, that it is
spoken of to his honour. All his works do praise him (that is, they
minister matter for praise), but his saints only do bless him, and
speak of his glory of his works, Ps. cxlv. 10. [2.] In the favours he
bestows upon the subjects of that kingdom, v. 11. First, He will
qualify them for his service: He will give strength to his people, to
fortify them against every evil work and to furnish them for every good
work; out of weakness they shall be made strong; nay, he will perfect
strength in weakness. Secondly, He will encourage them in his service:
He will bless his people with peace. Peace is a blessing of inestimable
value, which God designs for all his people. The work of righteousness
is peace (great peace have those that love thy law); but much more the
crown of righteousness: the end of righteousness is peace; it is
endless peace. When the thunder of God's wrath shall make sinners
tremble the saints shall lift up their heads with joy.
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P S A L M S
PSALM XXX.
This is a psalm of thanksgiving for the great deliverances which God
had wrought for David, penned upon occasion of the dedicating of his
house of cedar, and sung in that pious solemnity, though there is not
any thing in it that has particular reference to that occasion. Some
collect from divers passages in the psalm itself that it was penned
upon his recovery from a dangerous fit of sickness, which might happen
to be about the time of the dedication of his house. I. He here praises
God for the deliverances he had wrought for him, ver. 1-3. II. He calls
upon others to praise him too, and encourages them to trust in him,
ver. 4, 5. III. He blames himself for his former security, ver. 6, 7.
IV. He recollects the prayers and complaints he had made in his
distress, ver. 8-10. With them he stirs up himself to be very thankful
to God for the present comfortable change, ver. 11, 12. In singing this
psalm we ought to remember with thankfulness any like deliverances
wrought for us, for which we must stir up our selves to praise him and
by which we must be engaged to depend upon him.
Thanksgiving and Praise.
A psalm and song at the dedication of the house of David.
1 I will extol thee, O Lord; for thou hast lifted me up, and hast not
made my foes to rejoice over me. 2 O Lord my God, I cried unto thee,
and thou hast healed me. 3 O Lord, thou hast brought up my soul from
the grave: thou hast kept me alive, that I should not go down to the
pit. 4 Sing unto the Lord, O ye saints of his, and give thanks at the
remembrance of his holiness. 5 For his anger endureth but a moment;
in his favour is life: weeping may endure for a night, but joy cometh
in the morning.
It was the laudable practice of the pious Jews, and, though not
expressly appointed, yet allowed and accepted, when they had built a
new house, to dedicate it to God, Deut. xx. 5. David did so when his
house was built, and he took possession of it (2 Sam. v. 11); for royal
palaces do as much need God's protection, and are as much bound to be
at his service, as ordinary houses. Note, The houses we dwell in
should, at our first entrance upon them, be dedicated to God, as little
sanctuaries. We must solemnly commit ourselves, our families, and all
our family affairs, to God's guidance and care, must pray for his
presence and blessing, must devote ourselves and all ours to his glory,
and must resolve both that we put away iniquity far from our
tabernacles and that we and our houses will serve the Lord both in the
duties of family worship and in all instances of gospel obedience. Some
conjecture that this psalm was sung at the re-dedication of David's
house, after he had been driven out of it by Absalom, who had defiled
it with his incest, and that it is a thanksgiving for the crushing of
that dangerous rebellion. In these verses,
I. David does himself give God thanks for the great deliverances he had
wrought for him (v. 1): "I will extol thee, O Lord! I will exalt thy
name, will praise thee as one high and lifted up, I will do what I can
to advance the interest of thy kingdom among men. I will extol thee,
for thou hast lifted me up, not only up out of the pit in which I was
sinking, but up to the throne of Israel." He raiseth up the poor out of
the dust. In consideration of the great things God has done to exalt
us, both by his providence and by his grace, we are bound, in
gratitude, to do all we can to extol his name, though the most we can
do is but little. Three thing magnify David's deliverance:--1. That it
was the defeat of his enemies. They were not suffered to triumph over
him, as they would have done (though it is a barbarous thing) if he had
died of this sickness or perished in this distress: see Ps. xli. 11. 2.
That it was an answer to his prayers (v. 2): I cried unto thee. All the
expressions of the sense we have of our troubles should be directed to
God, and every cry be a cry to him; and giving way, in this manner, to
our grief, will ease a burdened spirit. "I cried to thee, and thou hast
not only heard me, but healed me, healed the distempered body, healed
the disturbed and disquieted mind, healed the disordered distracted
affairs of the kingdom." This is what God glories in, I am the Lord
that healeth thee (Exod. xv. 26), and we must give him the glory of it.
3. That it was the saving of his life; for he was brought to the last
extremity, dropping into the grave, and ready to go down into the pit,
and yet rescued and kept alive, v. 3. The more imminent our dangers
have been, the more eminent our deliverances have been, the more
comfortable are they to ourselves and the more illustrious proofs of
the power and goodness of God. A life from the dead ought to be spent
in extolling the God of our life.
II. He calls upon others to join with him in praise, not only for the
particular favours God has bestowed upon him, but for the general
tokens of his good-will to all his saints (v. 4): Sing unto the Lord, O
you saints of his! All that are truly saints he owns for his. There is
a remnant of such in this world, and from them it is expected that they
sing unto him; for they are created and sanctified, made and made
saints, that they may be to him for a name and a praise. His saints in
heaven sing to him; why should not those on earth be doing the same
work, as well as they can, in concert with them? 1. They believe him to
be a God of unspotted purity; and therefore let them sing to him; "Let
them give thanks at the remembrance of his holiness; let them praise
his holy name, for holiness is his memorial throughout all
generations." God is a holy God; his holiness is his glory; that is the
attribute which the holy angels, in their praises, fasten most upon,
Isa. vi. 3; Rev. iv. 8. We ought to be much in the mention and
remembrance of God's holiness. It is a matter of joy to the saints that
God is a holy God; for then they hope he will make them holy, more
holy. None of all God's perfections carries in it more terror to the
wicked, nor more comfort to the godly, than his holiness. It is a good
sign that we are in some measure partakers of his holiness if we can
heartily rejoice and give thanks at the remembrance of it. 2. They have
experienced him to be a God gracious and merciful; and therefore let
them sing to him. (1.) We have found his frowns very short. Though we
have deserved that they should be everlasting, and that he should be
angry with us till he had consumed us, and should never be reconciled,
yet his anger endureth but for a moment, v. 5. When we offend him he is
angry; but, as he is slow to anger and not soon provoked, so when he is
angry, upon our repentance and humiliation his anger is soon turned
away and he is willing to be at peace with us. If he hide his face from
his own children, and suspend the wonted tokens of his favour, it is
but in a little wrath, and for a small moment; but he will gather them
with everlasting kindness, Isa. liv. 7, 8. If weeping endureth for a
night, and it be a wearisome night, yet as sure as the light of the
morning returns after the darkness of the night, so sure will joy and
comfort return in a short time, in due time, to the people of God; for
the covenant of grace is as firm as the covenant of the day. This word
has often been fulfilled to us in the letter. Weeping has endured for a
night, but the grief has been soon over and the grievance gone.
Observe, As long as God's anger continues so long the saints' weeping
continues; but, if that be but for a moment, the affliction is but for
a moment, and when the light of God's countenance is restored the
affliction is easily pronounced light and momentary. (2.) We have found
his smiles very sweet; In his favour is life, that is, all good. The
return of his favour to an afflicted soul is as life from the dead;
nothing can be more reviving. Our happiness is bound up in God's
favour; if we have that, we have enough, whatever else we want. It is
the life of the soul, it is spiritual life, the earnest of life
eternal.
Prayer and Praise.
6 And in my prosperity I said, I shall never be moved. 7 Lord, by thy
favour thou hast made my mountain to stand strong: thou didst hide thy
face, and I was troubled. 8 I cried to thee, O Lord; and unto the
Lord I made supplication. 9 What profit is there in my blood, when I
go down to the pit? Shall the dust praise thee? shall it declare thy
truth? 10 Hear, O Lord, and have mercy upon me: Lord, be thou my
helper. 11 Thou hast turned for me my mourning into dancing: thou
hast put off my sackcloth, and girded me with gladness; 12 To the end
that my glory may sing praise to thee, and not be silent. O Lord my
God, I will give thanks unto thee for ever.
We have, in these verses, an account of three several states that David
was in successively, and of the workings of his heart towards God in
each of those states--what he said and did, and how his heart stood
affected; in the first of these we may see what we are too apt to be,
and in the other two what we should be.
I. He had long enjoyed prosperity, and then he grew secure and
over-confident of the continuance of it (v. 6, 7): "In my prosperity,
when I was in health of body and God had given me rest from all my
enemies, I said I shall never be moved; I never thought either of
having my body distempered or my government disturbed, not had any
apprehensions of danger upon any account." Such complete victories had
he obtained over those that opposed him, and such a confirmed interest
had he in the hearts of his people, such a firmness of mind and such a
strong constitution of body, that he thought his prosperity fixed like
a mountain; yet this he ascribes, not to his own wisdom or fortitude,
but to the divine goodness. Thou, through thy favour, hast made my
mountain to stand strong, v. 7. He does not look upon it as his heaven
(as worldly people do, who make their prosperity their felicity), only
his mountain; it is earth still, only raised a little higher than the
common level. This he thought, by the favour of God, would be
perpetuated to him, imagining perhaps that, having had so many troubles
in the beginning of his days, he had had his whole share and should
have none in his latter end, or that God, who had given him such tokens
of his favour, would never frown upon him. Note, 1. We are very apt to
dream, when things are well with us, that they will always be so, and
never otherwise. To-morrow shall be as this day. As if we should think,
when the weather is once fair, that it will be ever fair; whereas
nothing is more certain than that it will change. 2. When we see
ourselves deceived in our expectations, it becomes us to reflect, with
shame, upon our security, as our folly, as David does here, that we may
be wiser another time and may rejoice in our prosperity as though we
rejoiced not, because the fashion of it passes away.
II. On a sudden he fell into trouble, and then he prayed to God, and
pleaded earnestly for relief and succour.
1. His mountain was shaken and he with it; it proved, when he grew
secure, that he was least safe: "Thou didst hide thy face and I was
troubled, in mind, body, or estate." In every change of his condition
he still kept his eye upon God, and, as he ascribed his prosperity to
God's favour, so in his adversity he observed the hiding of God's face,
to be the cause of it. If God hide his face, a good man is certainly
troubled, though no other calamity befal him; when the sun sets night
certainly follows, and the moon and all the stars cannot make day.
2. When his mountain was shaken he lifted up his eyes above the hills.
Prayer is a salve for every sore; he made use of it accordingly. Is any
afflicted? Is any troubled? Let him pray. Though God hid his face from
him, yet he prayed. If God, in wisdom and justice, turn from us, yet it
will be in us the greatest folly and injustice imaginable if we turn
from him. No; let us learn to pray in the dark (v. 8): I cried to thee,
O Lord! It seems God's withdrawings made his prayers the more vehement.
We are here told, for it seems he kept account of it,
(1.) What he pleaded, v. 9. [1.] That God would be no gainer by his
death: What profit is there in my blood? implying that he would
willingly die if he could thereby do any real service to God or his
country (Phil. ii. 17), but he saw not what good could be done by his
dying in the bed of sickness, as might be if he had died in the bed of
honour. "Lord," says he, "wilt thou sell one of thy own people for
nought and not increase thy wealth by the price?" Ps. xliv. 12. Nay
[2.] That, in his honour, God would seem to be a loser by his death:
Shall the dust praise thee? The sanctified spirit, which returns to
God, shall praise him, shall be still praising him; but the dust, which
returns to the earth, shall not praise him, nor declare his truth. The
services of God's house cannot be performed by the dust; it cannot
praise him; there is none of that device or working in the grave, for
it is the land of silence. The promises of God's covenant cannot be
performed to the dust. "Lord," says David, "if I die now, what will
become of the promise made to me? Who shall declare the truth of that?"
The best pleas in prayer are those that are taken from God's honour;
and then we ask aright for life when we have that in view, that we may
live and praise him.
(2.) What he prayed for, v. 10. He prayed for mercy to pardon (Have
mercy upon me), and for grace to help in time of need--Lord, be thou my
helper. On these two errands we also may come boldly to the throne of
grace, Heb. iv. 16.
III. In due time God delivered him out of his troubles and restored him
to his former prosperity. His prayers were answered and his mourning
was turned into dancing, v. 11. God's anger now endured but for a
moment, and David's weeping but for a night. The sackcloth with which,
in a humble compliance with the divine Providence, he had clad himself,
was loosed; his griefs were balanced; his fears were silenced; his
comforts returned; and he was girded with gladness: joy was made his
ornament, was made his strength, and seemed to cleave to him, as the
girdle cleaves to the loins of a man. As David's plunge into trouble
from the height of prosperity, and then when he least expected it,
teaches us to rejoice as though we rejoiced not, because we know not
how near trouble may be, so his sudden return to a prosperous condition
teaches us to weep as though we wept not, because we know not how soon
the storm may become a calm and the formidable blast may become a
favourable gale. But what temper of mind was he in upon this happy
change of the face of his affairs? What does he say now? He tells us,
v. 12. 1. His complaints were turned into praises. He looked upon it
that God girded him with gladness to the end that he might be the sweet
psalmist of Israel (2 Sam. xxiii. 1), that his glory might sing praise
to God, that is, his tongue (for our tongue is our glory, and never
more so than when it is employed in praising God) or his soul, for that
is our glory above the beasts, that must be employed in blessing the
Lord, and with that we must make melody to him in singing psalms. Those
that are kept from being silent in the pit must not be silent in the
land of the living, but fervent, and constant, and public, in praising
God. 2. These praises were likely to be everlasting: I will give thanks
unto thee for ever. This bespeaks a gracious resolution that he would
persevere to the end in praising God and a gracious hope that he should
never want fresh matter for praise and that he should shortly be where
this would be the everlasting work. Blessed are those that dwell in
God's house; they will be still praising him. Thus must we learn to
accommodate ourselves to the various providences of God that concern
us, to want and to abound, to sing of mercy and judgment, and to sing
unto God for both.
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P S A L M S
PSALM XXXI.
It is probable that David penned this psalm when he was persecuted by
Saul; some passages in it agree particularly to the narrow escapes he
had, at Keilah (1 Sam. xxiii. 13), then in the wilderness of Maon, when
Saul marched on one side of the hill and he on the other, and, soon
after, in the cave in the wilderness of En-gedi; but that it was penned
upon any of those occasions we are not told. It is a mixture of
prayers, and praises, and professions of confidence in God, all which
do well together and are helpful to one another. I. David professes his
cheerful confidence in God, and, in that confidence, prays for
deliverance out of his present troubles, ver. 1-8. II. He complains of
the very deplorable condition he was in, and, in the sense of his
calamities, still prays that God would graciously appear for him
against his persecutors, ver. 9-18. III. He concludes the psalm with
praise and triumph, giving glory to God, and encouraging himself and
others to trust in him, ver. 19-24.
Prayer for Deliverance; Profession of Confidence in God.
To the chief musician. A psalm of David.
1 In thee, O Lord, do I put my trust; let me never be ashamed: deliver
me in thy righteousness. 2 Bow down thine ear to me; deliver me
speedily: be thou my strong rock, for a house of defence to save me.
3 For thou art my rock and my fortress; therefore for thy name's sake
lead me, and guide me. 4 Pull me out of the net that they have laid
privily for me: for thou art my strength. 5 Into thine hand I commit
my spirit: thou hast redeemed me, O Lord God of truth. 6 I have hated
them that regard lying vanities: but I trust in the Lord. 7 I will be
glad and rejoice in thy mercy: for thou hast considered my trouble;
thou hast known my soul in adversities; 8 And hast not shut me up
into the hand of the enemy: thou hast set my feet in a large room.
Faith and prayer must go together. He that believes, let him pray--I
believe, therefore I have spoken: and he that prays, let him believe,
for the prayer of faith is the prevailing prayer. We have both here.
I. David, in distress, is very earnest with God in prayer for succour
and relief. This eases a burdened spirit, fetches in promised mercies,
and wonderfully supports and comforts the soul in the expectation of
them. He prays, 1. That God would deliver him (v. 1), that his life
might be preserved from the malice of his enemies, and that an end
might be put to their persecutions of him, that God, not only in his
mercy, but in righteousness, would deliver him, as a righteous Judge
betwixt him and his unrighteous persecutors, that he would bow down his
ear to his petitions, to his appeals, and deliver him, v. 2. It is
condescension in God to take cognizance of the case of the greatest and
best of men; he humbles himself to do it. The psalmist prays also that
he would deliver him speedily, lest, if the deliverance were long
deferred, his faith should fail. 2. That if he did not immediately
deliver him out of his troubles, yet he would protect and shelter him
in his troubles; "Be thou my strong rock, immovable, impregnable, as a
fastness framed by nature, and my house of defence, a fortress framed
by art, and all to save me." Thus we may pray that God's providence
would secure to us our lives and comforts, and that by his grace we may
be enabled to think ourselves safe in him, Prov. xviii. 10. 3. That his
case having much in it of difficulty, both in respect of duty and in
respect of prudence, he might be under the divine guidance: "Lord, lead
me and guide me (v. 3), so order my steps, so order my spirit, that I
may never do any thing unlawful and unjustifiable--against my
conscience, nor unwise and indiscreet--against my interest." Those that
resolve to follow God's direction may in faith pray for it. 4. That his
enemies being very crafty, as well as very spiteful, God would
frustrate and baffle their designs against him (v. 4): "Pull me out of
the net that they have laid privily for me, and keep me from the sin,
the trouble, the death, they aim to entrap me in."
II. In this prayer he gives glory to God by a repeated profession of
his confidence in him and dependence on him. This encouraged his
prayers and qualified him for the mercies he prayed for (v. 1): "In
thee, O Lord! do I put my trust, and not in myself, or any sufficiency
of my own, or in any creature; let me never be ashamed, let me not be
disappointed of any of that good which thou hast promised me and which
therefore I have promised myself in thee." 1. He had chosen God for his
protector, and God had, by his promise, undertaken to be so (v. 3):
"Thou art my rock and my fortress, by thy covenant with me and my
believing consent to that covenant; therefore be my strong rock," v. 2.
Those that have in sincerity avouched the Lord for theirs may expect
the benefit of his being so; for God's relations to us carry with them
both name and thing. Thou art my strength, v. 4. If God be our
strength, we may hope that he will both put his strength in us and put
forth his strength for us. 2. He gave up his soul in a special manner
to him (v. 5): Into thy hands I commit my spirit. (1.) If David here
looks upon himself as a dying man, by these words he resigns his
departing soul to God who gave it, and to whom, at death, the spirit
returns. "Men can but kill the body, but I trust in God to redeem my
soul from the power of the grave," Ps. xlix. 15. He is willing to die
if God will have it so; but let my soul fall into the hands of the
Lord, for his mercies are great. With these words our Lord Jesus
yielded up the ghost upon the cross, and made his soul an offering, a
free-will offering for sin, voluntarily laying down his life a ransom.
By Stephen's example we are taught in, our dying moment, to eye Christ
at God's right hand, and to commit our spirits to him: Lord Jesus,
receive my spirit. But, 2. David is here to be looked upon as a man in
distress and trouble. And, [1.] His great care is about his soul, his
spirit, his better part. Note, Our outward afflictions should increase
our concern for our souls. Many think that while they are perplexed
about their worldly affairs, and Providence multiplies their cares
about them, they may be excused if they neglect their souls; whereas
the greater hazard our lives and secular interests lie at the more we
are concerned to look to our souls, that, though the outward man
perish, the inward man may suffer no damage (2 Cor. iv. 16), and that
we may keep possession of our souls when we can keep possession of
nothing else, Luke xxi. 19. [2.] He thinks the best he can do for the
soul is to commit it into the hand of God, and lodge that great trust
with him. He had prayed (v. 4) to be plucked out of the net of outward
trouble, but, as not insisting upon that (God's will be done), he
immediately lets fall that petition, and commits the spirit, the inward
man, into God's hand. "Lord, however it goes with me, as to my body,
let it go well with my soul." Note, It is the wisdom and duty of every
one of us solemnly to commit our spirits into the hands of God, to be
sanctified by his grace, devoted to his honour, employed in his
service, and fitted for his kingdom. That which encourages us to commit
our spirits into the hand of God is that he has not only created, but
redeemed, them; the particular redemptions of the Old-Testament church
and the Old-Testament saints were typical of our redemption by Jesus
Christ, Gen. xlviii. 16. The redemption of the soul is so precious that
it must have ceased for ever if Christ had not undertaken it; but, by
redeeming our souls, he has not only acquired an additional right and
title to them, which obliges us to commit them to him as his own, but
has shown the extraordinary kindness and concern he has for them, which
encourages us to commit them to him, to be preserved to his heavenly
kingdom (2 Tim. i. 12): "Thou hast redeemed me, O Lord God of truth!
redeem me according to a promise which thou wilt be true to."
III. He disclaimed all confederacy with those that made an arm of flesh
their confidence (v. 6): I have hated those that regard lying
vanities--idolaters (to some), who expect aid from false gods, which
are vanity and a lie--astrologers, and those that give heed to them, so
others. David abhorred the use of enchantments and divinations; he
consulted not, nor even took notice of, the flight of birds or entrails
of beasts, good omens or bad omens; they are lying vanities, and he not
only did not regard them himself, but hated the wickedness of those
that did. He trusted in God only, and not in any creature. His interest
in the court or country, his retreats or strongholds, even Goliath's
sword itself--these were lying vanities, which he could not depend
upon, but trusted in the Lord only. See Ps. xl. 4; Jer. xvii. 5.
IV. He comforted himself with his hope in God, and made himself, not
only easy, but cheerful, with it, v. 7. Having relied on God's mercy,
he will be glad and rejoice in it; and those know not how to value
their hope in God who cannot find joy enough in that hope to
counterbalance their grievances and silence their griefs.
V. He encouraged himself in this hope with the experiences he had had
of late, and formerly, of God's goodness to him, which he mentions to
the glory of God; he that has delivered doth and will. 1. God had taken
notice of his afflictions and all the circumstances of them: "Thou hast
considered my trouble, with wisdom to suit relief to it, with
condescension and compassion regarding the low estate of they servant."
2. He had observed the temper of his spirit and the workings of his
heart under his afflictions: "Thou hast known my soul in adversities,
with a tender concern and care for it." God's eye is upon our souls
when we are in trouble, to see whether they be humbled for sin,
submissive to the will of God, and bettered by the affliction. If the
soul, when cast down under affliction, has been lifted up to him in
true devotion, he knows it. 3. He had rescued him out of the hands of
Saul when he had him safe enough in Keilah (1 Sam. xxiii. 7): "Thou
hast not shut me up into the hand of the enemy, but set me at liberty,
in a large room, where I may shift for my own safety," v. 8. Christ's
using those words (v. 5) upon the cross may warrant us to apply all
this to Christ, who trusted in his Father and was supported and
delivered by him, and (because he humbled himself) highly exalted,
which it is proper to think of when we sing these verses, as also
therein to acknowledge the experience we have had of God's gracious
presence with us in our troubles and to encourage ourselves to trust in
him for the future.
Sorrowful Complaints; Humble and Believing Prayer.
9 Have mercy upon me, O Lord, for I am in trouble: mine eye is consumed
with grief, yea, my soul and my belly. 10 For my life is spent with
grief, and my years with sighing: my strength faileth because of mine
iniquity, and my bones are consumed. 11 I was a reproach among all
mine enemies, but especially among my neighbours, and a fear to mine
acquaintance: they that did see me without fled from me. 12 I am
forgotten as a dead man out of mind: I am like a broken vessel. 13
For I have heard the slander of many: fear was on every side: while
they took counsel together against me, they devised to take away my
life. 14 But I trusted in thee, O Lord: I said, Thou art my God. 15
My times are in thy hand: deliver me from the hand of mine enemies, and
from them that persecute me. 16 Make thy face to shine upon thy
servant: save me for thy mercies' sake. 17 Let me not be ashamed, O
Lord; for I have called upon thee: let the wicked be ashamed, and let
them be silent in the grave. 18 Let the lying lips be put to silence;
which speak grievous things proudly and contemptuously against the
righteous.
In the foregoing verses David had appealed to God's righteousness, and
pleaded his relation to him and dependence on him; here he appeals to
his mercy, and pleads the greatness of his own misery, which made his
case the proper object of that mercy. Observe,
I. The complaint he makes of his trouble and distress (v. 9): "Have
mercy upon me, O Lord! for I am in trouble, and need thy mercy." The
remembrance he makes of his condition is not much unlike some even of
Job's complaints. 1. His troubles had fixed a very deep impression upon
his mind and made him a man of sorrows. So great was his grief that his
very soul was consumed with it, and his life spent with it, and he was
continually sighing, v. 9, 10. Herein he was a type of Christ,--who was
intimately acquainted with grief and often in tears. We may guess by
David's complexion, which was ruddy and sanguine, by his genius for
music, and by his daring enterprises in his early days, that his
natural disposition was both cheerful and firm, that he was apt to be
cheerful, and not to lay trouble to his heart; yet here we see what he
is brought to: he has almost wept out his eyes, and sighed away his
breath. Let those that are airy and gay take heed of running into
extremes, and never set sorrow at defiance; God can find out ways to
make them melancholy if they will not otherwise learn to be serious. 2.
His body was afflicted with the sorrows of his mind (v. 10): My
strength fails, my bones are consumed, and all because of my iniquity.
As to Saul, and the quarrel he had with him, he could confidently
insist upon his righteousness; but, as it was an affliction God laid
upon him, he owns he had deserved it, and freely confesses his iniquity
to have been the procuring cause of all his trouble; and the sense of
sin touched him to the quick and wasted him more than all his
calamities. 3. His friends were unkind and became shy of him. He was a
fear to his acquaintance, when they saw him they fled from him, v. 11.
They durst not harbour him nor give him any assistance, durst not show
him any countenance, nor so much as be seen in his company, for fear of
being brought into trouble by it, now that Saul had proclaimed him a
traitor and outlawed him. They saw how dearly Ahimelech the priest had
paid for aiding and abetting him, though ignorantly; and therefore,
though they could not but own he had a great deal of wrong done him,
yet they had not the courage to appear for him. He was forgotten by
them, as a dead man out of mind (v. 12), and looked upon with contempt
as a broken vessel. Those that showed him all possible respect when he
was in honour at court, now that he had fallen into disgrace, though
unjustly, were strange to him. Such swallow-friends the world is full
of, that are gone in winter. Let those that fall on the losing side not
think it strange if they be thus deserted, but make sure a friend in
heaven, that will not fail them, and make use of him. 4. His enemies
were unjust in their censures of him. They would not have persecuted
him as they did if they had not first represented him as a bad man; he
was a reproach among all his enemies, but especially among his
neighbours, v. 11. Those that had been the witnesses of his integrity,
and could not but be convinced in their consciences that he was an
honest man, were the most forward to represent him quite otherwise,
that they might curry favour with Saul. Thus he heard the slander of
many; every one had a stone to throw at him, because fear was in every
side; that is, they durst not do otherwise, for he that would not join
with his neighbours to accuse David was looked upon as disaffected to
Saul. Thus the best of men have been represented under the worst
characters by those that resolved to give them the worst treatment. 5.
His life was aimed at and he went in continual peril of it. Fear was on
every side, and he knew that, whatever counsel his enemies took against
him, the design was not to take away his liberty, but to take away his
life (v. 13), a life so valuable, so useful, to the good services of
which all Israel owed so much, and which was never forfeited. Thus, in
all the plots of the Pharisees and Herodians against Christ, still the
design was to take away his life, such are the enmity and cruelty of
the serpent's seed.
II. His confidence in God in the midst of these troubles. Every thing
looked black and dismal round about him, and threatened to drive him to
despair: "But I trusted in thee, O Lord! (v. 14) and was thereby kept
from sinking." His enemies robbed him of his reputation among men, but
they could not rob him of his comfort in God, because they could not
drive him from his confidence in God. Two things he comforted himself
with in his straits, and he went to God and pleaded them with him:--1.
"Thou art my God; I have chosen thee for mine, and thou hast promised
to be mine;" and, if he be ours and we can by faith call him so, it is
enough, when we can call nothing else ours. "Thou art my God; and
therefore to whom shall I go for relief but to thee?" Those need not be
straitened in their prayers who can plead this; for, if God undertake
to be our God, he will do that for us which will answer the compass and
vast extent of the engagement. 2. My times are in thy hand. Join this
with the former and it makes the comfort complete. If God have our
times in his hand, he can help us; and, if he be our God, he will help
us; and then what can discourage us? It is a great support to those who
have God for their God that their times are in his hand and he will be
sure to order and dispose of them for the best, to all those who commit
their spirits also into his hand, to suit them to their times, as David
here, v. 5. The time of life is in God's hands, to lengthen or shorten,
embitter or sweeten, as he pleases, according to the counsel of his
will. Our times (all events that concern us, and the timing of them)
are at God's disposal; they are not in our own hands, for the way of
man is not in himself, not in our friends' hands, nor in our enemies'
hands, but in God's; every man's judgment proceedeth from him. David
does not, in his prayers, prescribe to God, but subscribe to him.
"Lord, my times are in thy hand, and I am well pleased that they are
so; they could not be in a better hand. Thy will be done."
III. His petitions to God, in this faith and confidence, 1. He prays
that God would deliver him out of the hand of his enemies (v. 15), and
save him (v. 16), and this for his mercies' sake, and not for any merit
of his own. Our opportunities are in God's hand (so some read it), and
therefore he knows how to choose the best and fittest time for our
deliverance, and we must be willing to wait that time. When David had
Saul at his mercy in the cave those about him said, "This is the time
in which God will deliver thee," 1 Sam. xxiv. 4. "No," says David, "the
time has not come for my deliverance till it can be wrought without
sin; and I will wait for that time; for it is God's time, and that is
the best time." 2. That God would give him the comfort of his favour in
the mean time (v. 16): "Make thy face to shine upon thy servant; let me
have the comfortable tokens and evidences of thy favour to me, and that
shall put gladness in my heart in the midst of all my griefs." 3. That
his prayers to God might be answered and his hopes in God accomplished
(v. 17): "Let me not be ashamed of my hopes and prayers, for I have
called upon thee, who never saidst to thy people, Seek in vain, and
hope in vain." 4. That shame and silence might be the portion of wicked
people, and particularly of his enemies. They were confident of their
success against David, and that they should run him down and ruin him.
"Lord," says he, "let them be made ashamed of that confidence by the
disappointment of their expectations," as those that opposed the
building of the wall about Jerusalem, when it was finished, were much
cast down in their own eye, Neh. vi. 16. Let them be silent in the
grave. Note, Death will silence the rage and clamour of cruel
persecutors, whom reason would not silence. In the grave the wicked
cease from troubling. Particularly, he prays for (that is, he
prophesies) the silencing of those that reproach and calumniate the
people of God (v. 18): Let lying lips be put to silence, that speak
grievous things proudly and contemptuously against the righteous. This
is a very good prayer which, (1.) We have often occasion to put up to
God; for those that set their mouth against the heavens commonly revile
the heirs of heaven. Religion, in the strict and serious professors of
it, are every where spoken against, [1.] With a great deal of malice:
They speak grievous things, on purpose to vex them, and hoping, with
what they say, to do them a real mischief. They speak hard things (so
the word is), which bear hard upon them, and by which they hope to
fasten indelible characters of infamy upon them. [2.] With a great deal
of falsehood: They are lying lips, taught by the father of lies and
serving his interest. [3.] With a great deal of scorn and disdain: They
speak proudly and contemptuously, as if the righteous, whom God has
honoured, were the most despicable people in the world, and not worthy
to be set with the dogs of their flock. One would think they thought it
no sin to tell a deliberate lie if it might but serve to expose a good
man either to hatred or contempt. Hear, O our God! for we are despised.
(2.) We may pray in faith; for these lying lips shall be put to
silence. God has many ways of doing it. Sometimes he convinces the
consciences of those that reproach his people, and turns their hearts.
Sometimes by his providence he visibly confutes their calumnies, and
brings forth the righteousness of his people as the light. However,
there is a day coming when God will convince ungodly sinners of the
falsehood of all the hard speeches that have spoken against his people
and will execute judgment upon them, Jude 14, 15. Then shall this
prayer be fully answered, and to that day we should have an eye in the
singing of it, engaging ourselves likewise by well-doing, if possible,
to silence the ignorance of foolish men, 1 Pet. ii. 15.
Triumphant Praise.
19 Oh how great is thy goodness, which thou hast laid up for them that
fear thee; which thou hast wrought for them that trust in thee before
the sons of men! 20 Thou shalt hide them in the secret of thy
presence from the pride of man: thou shalt keep them secretly in a
pavilion from the strife of tongues. 21 Blessed be the Lord: for he
hath showed me his marvellous kindness in a strong city. 22 For I
said in my haste, I am cut off from before thine eyes: nevertheless
thou heardest the voice of my supplications when I cried unto thee.
23 O love the Lord, all ye his saints: for the Lord preserveth the
faithful, and plentifully rewardeth the proud doer. 24 Be of good
courage, and he shall strengthen your heart, all ye that hope in the
Lord.
We have three things in these verses:--
I. The believing acknowledgment which David makes of God's goodness to
his people in general, v. 19, 20.
1. God is good to all, but he is, in a special manner, good to Israel.
His goodness to them is wonderful, and will be, to eternity, matter of
admiration: O how great is thy goodness! How profound are the counsels
of it! how rich are the treasures of it! how free and extensive are the
communications of it! Those very persons whom men load with slanders
God loads with benefits and honours. Those who are interested in this
goodness are described to be such as fear God and trust in him, as
stand in awe of his greatness and rely on his grace. This goodness is
said to be laid up for them and wrought for them. (1.) There is a
goodness laid up for them in the other world, an inheritance reserved
in heaven (1 Pet. i. 4), and there is a goodness wrought for them in
this world, goodness wrought in them. There is enough in God's goodness
both for the portion and inheritance of all his children when they come
to their full age, and for their maintenance and education during their
minority. There is enough in bank and enough in hand. (2.) This
goodness is laid up in his promise for all that fear God, to whom
assurance is given that they shall want no good thing. But it is
wrought, in the actual performance of the promise, for those that trust
in him--that by faith take hold of the promise, put it in suit, and
draw out to themselves the benefit and comfort of it. If what is laid
up for us in the treasures of the everlasting covenant be not wrought
for us, it is our own fault, because we do not believe. But those that
trust in God, as they have the comfort of his goodness in their own
bosoms, so they have the credit of it (and the credit of an estate goes
far with some); it is wrought for them before the sons of men. God's
goodness to them puts an honour upon them and rolls away their
reproach; for all that see them shall acknowledge them, that they are
the seed which the Lord hath blessed, Isa. lxi. 9.
2. God preserves man and beast; but he is, in a special manner, the
protector of his own people (v. 20): Thou shalt hide them. As his
goodness is hid and reserved for them, so they are hid and preserved
for it. The saints are God's hidden ones. See here, (1.) The danger
they are in, which arises from the pride of man and from the strife of
tongues; proud men insult over them and would trample on them and tread
them down; contentious men pick quarrels with them; and, when tongues
are at strife, good people often go by the worst. The pride of men
endangers their liberty; the strife of tongues in perverse disputings
endangers truth. But, (2.) See the defence they are under: Thou shalt
hide them in the secret of thy presence, in a pavilion. God's
providence shall keep them safe form the malice of their enemies. He
has many ways of sheltering them. When Baruch and Jeremiah were sought
for the Lord hid them, Jer. xxxvi. 26. God's grace shall keep them safe
from the evil of the judgments that are abroad; to them they have no
sting; and they shall be hidden in the day of the Lord's anger, for
there is no anger at them. His comforts shall keep them easy and
cheerful; his sanctuary, where they have communion with him, shelters
them from the fiery darts of terror and temptation; and the mansions in
his house above shall be shortly, shall be eternally, their
hiding-place from all danger and fear.
II. The thankful returns which David makes for God's goodness to him in
particular, v. 21, 22. Having admired God's goodness to all the saints,
he here owns how good he had found him. 1. Without were fightings; but
God had wonderfully preserved his life: "He has shown me his marvellous
loving-kindness, he has given me an instance of his care for me and
favour to me, beyond what I could have expected." God's loving-kindness
to his people, all things considered, is wonderful; but some instances
of it, even in this world, are in a special manner marvelous in their
eyes; as this here, when God preserved David from the sword of Saul, in
caves and woods, as safe as if he had been in a strong city. In Keilah,
that strong city, God showed him great mercy, both in making him an
instrument to rescue the inhabitants out of the hands of the
Philistines and then in rescuing him from the same men who would have
ungratefully delivered him up into the hand of Saul, 1 Sam. xxiii. 5,
12. This was marvellous loving-kindness indeed, upon which he writes,
with wonder and thankfulness, Blessed be the Lord. Special
preservations call for particular thanksgivings. 2. Within were fears;
but God was better to him than his fears, v. 22. He here keeps an
account, (1.) Of his own folly, in distrusting God, which he
acknowledges, to his shame. Though he had express promises to build
upon, and great experience of God's care concerning him in many
straits, yet he had entertained this hard and jealous thought of God,
and could not forbear telling it him to his face. "I am cut off before
thy eyes; thou hast quite forsaken me, and I must not expect to be
looked upon or regarded by thee any more. I shall one day perish by the
hand of Saul, and so be cut off before thy eyes, be ruined while thou
lookest on," 1 Sam. xxvii. 1. This he said in his flight (so some read
it), which denotes the distress of his affairs. Saul was just at his
back, and ready to seize him, which made the temptation strong. In my
haste (so we read it), which denotes the disturbance and discomposure
of his mind, which made the temptation surprising, so that it found him
off his guard. Note, It is a common thing to speak amiss when we speak
in haste and without consideration; but what we speak amiss in haste we
must repent of at leisure, particularly that which we have spoken
distrustfully of God. (2.) Of God's wonderful goodness to him
notwithstanding. Though his faith failed, God's promise did not: Thou
hearest the voice of my supplication, for all this. He mentions his own
unbelief as a foil to God's fidelity, serving to make his
loving-kindness the more marvellous, the more illustrious. When we have
thus distrusted God he might justly take us at our word, and bring our
fears upon us, as he did on Israel, Num. xiv. 28; Isa. lxvi. 4. But he
has pitied and pardoned us, and our unbelief has not made his promise
and grace of no effect; for he knows our frame.
III. The exhortation and encouragement which he hereupon gives to all
the saints, v. 23, 24. 1. He would have them set their love on God (v.
23): O love the Lord! all you his saints. Those that have their own
hearts full of love to God cannot but desire that others also may be in
love with him; for in his favour there is no need to fear a rival. It
is the character of the saints that they do love God; and yet they must
still be called upon to love him, to love him more and love him better,
and give proofs of their love. We must love him, not only for his
goodness, because he preserves the faithful, but for his justice,
because he plentifully rewards the proud doer (who would ruin those
whom he preserves), according to their pride. Some take it in a good
sense; he plentifully rewards the magnificent (or excellent) doer, that
is daringly good, whose heart, like Jehoshaphat's, is lifted up in the
ways of the Lord. He rewards him that does well, but plentifully
rewards him that does excellently well. 2. He would have them set their
hope in God ( v. 24): "Be of good courage; have a good heart on it;
whatever difficulties or dangers you may meet with, the God you trust
in shall by that trust strengthen your heart." Those that hope in God
have reason to be of good courage, and let their hearts be strong, for,
as nothing truly evil can befal them, so nothing truly good for them
shall be wanting to them.
In singing this we should animate ourselves and one another to proceed
and persevere in our Christian course, whatever threatens us, and
whoever frowns upon us.
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P S A L M S
PSALM XXXII.
This psalm, though it speaks not of Christ, as many of the psalms we
have hitherto met with have done, has yet a great deal of gospel in it.
The apostle tells us that David, in this psalm, describes "the
blessedness of the man unto whom God imputes righteousness without
words," Rom. iv. 6. We have here a summary, I. Of gospel grace in the
pardon of sin (ver. 1, 2), in divine protection (ver. 7), and divine
guidance, ver. 8. II. Of gospel duty. To confess sin (ver. 3-5), to
pray (ver. 6), to govern ourselves well (ver. 9, 10), and to rejoice in
God, ver. 11. The way to obtain these privileges is to make conscience
of these duties, which we ought to think of--of the former for our
comfort, of the latter for our quickening, when we sing this psalm.
Grotius thinks it was designed to be sung on the day of atonement.
Who Are Blessed.
A psalm of David, Maschil.
1 Blessed is he whose transgression is forgiven, whose sin is covered.
2 Blessed is the man unto whom the Lord imputeth not iniquity, and in
whose spirit there is no guile. 3 When I kept silence, my bones waxed
old through my roaring all the day long. 4 For day and night thy hand
was heavy upon me: my moisture is turned into the drought of summer.
Selah. 5 I acknowledged my sin unto thee, and mine iniquity have I
not hid. I said, I will confess my transgressions unto the Lord; and
thou forgavest the iniquity of my sin. Selah. 6 For this shall every
one that is godly pray unto thee in a time when thou mayest be found:
surely in the floods of great waters they shall not come nigh unto him.
This psalm is entitled Maschil, which some take to be only the name of
the tune to which it was set and was to be sung. But others think it is
significant; our margin reads it, A psalm of David giving instruction,
and there is nothing in which we have more need of instruction than in
the nature of true blessedness, wherein it consists and the way that
leads to it--what we must do that we may be happy. There are several
things in which these verses instruct us. In general, we are here
taught that our happiness consists in the favour of God, and not in the
wealth of this world--in spiritual blessings, and not the good things
of this world. When David says (Ps. i. 1), Blessed is the man that
walks not in the counsel of the ungodly, and (Ps. cxix. 1), Blessed are
the undefiled in the way, the meaning is, "This is the character of the
blessed man; and he that has not this character cannot expect to be
happy:" but when it is here said, Blessed is the man whose iniquity is
forgiven, the meaning is, "This is the ground of his blessedness: this
is that fundamental privilege from which all the other ingredients of
his blessedness flow." In particular, we are here instructed,
I. Concerning the nature of the pardon of sin. This is that which we
all need and are undone without; we are therefore concerned to be very
solicitous and inquisitive about it. 1. It is the forgiving of
transgression. Sin is the transgression of the law. Upon our
repentance, the transgression is forgiven; that is, the obligation to
punishment which we lay under, by virtue of the sentence of the law, is
vacated and cancelled; it is lifted off (so some read it), that by the
pardon of it we may be eased of a burden, a heavy burden, like a load
on the back, that makes us stoop, or a load on the stomach, that makes
us sick, or a load on the spirits, that makes us sink. The remission of
sins gives rest and relief to those that were weary and heavily laden,
Matt. xi. 28. 2. It is the covering of sin, as nakedness is covered,
that it may not appear to our shame, Rev. iii. 18. One of the first
symptoms of guilt in our first parents was blushing at their own
nakedness. Sin makes us loathsome in the sight of God and utterly unfit
for communion with him, and, when conscience is awakened, it makes us
loathsome to ourselves too; but, when sin is pardoned, it is covered
with the robe of Christ's righteousness, like the coats of skins
wherewith God clothed Adam and Eve (an emblem of the remission of
sins), so that God is no longer displeased with us, but perfectly
reconciled. They are not covered from us (no; My sin is ever before me)
nor covered from God's omniscience, but from his vindictive justice.
When he pardons sin he remembers it no more, he casts it behind his
back, it shall be sought for and not found, and the sinner, being thus
reconciled to God, begins to be reconciled to himself. 3. It is the not
imputing of iniquity, not laying it to the sinner's charge, not
proceeding against him for it according to the strictness of the law,
not dealing with him as he deserves. The righteousness of Christ being
imputed to us, and we being made the righteousness of God in him, our
iniquity is not imputed, God having laid upon him the iniquity of us
all and made him sin for us. Observe, Not to impute iniquity is God's
act, for he is the Judge. It is God that justifies.
II. Concerning the character of those whose sins are pardoned: in whose
spirit there is no guile. He does not say, "There is no guilt" (for who
is there that lives and sins not?), but no guile; the pardoned sinner
is one that does not dissemble with God in his professions of
repentance and faith, nor in his prayers for peace or pardon, but in
all these is sincere and means as he says--that does not repent with a
purpose to sin again, and then sin with a purpose to repent again, as a
learned interpreter glosses upon it. Those that design honestly, that
are really what they profess to be, are Israelites indeed, in whom is
no guile.
III. Concerning the happiness of a justified state: Blessednesses are
to the man whose iniquity is forgiven, all manner of blessings,
sufficient to make him completely blessed. That is taken away which
incurred the curse and obstructed the blessing; and then God will pour
out blessings till there be no room to receive them. The forgiveness of
sin is that article of the covenant which is the reason and ground of
all the rest. For I will be merciful to their unrighteousness, Heb.
viii. 12.
IV. Concerning the uncomfortable condition of an unhumbled sinner, that
sees his guilt, but is not yet brought to make a penitent confession of
it. This David describes very pathetically, from his own sad experience
(v. 3, 4): While I kept silence my bones waxed old. Those may be said
to keep silence who stifle their convictions, who, when they cannot but
see the evil of sin and their danger by reason of it, ease themselves
by not thinking of it and diverting their minds to something else, as
Cain to the building of a city,--who cry not when God binds them,--who
will not unburden their consciences by a penitent confession, nor seek
for peace, as they ought, by faithful and fervent prayer,--and who
choose rather to pine away in their iniquities than to take the method
which God has appointed of finding rest for their souls. Let such
expect that their smothered convictions will be a fire in their bones,
and the wounds of sin, not opened, will fester, and grow intolerably
painful. If conscience be seared, the case is so much the more
dangerous; but if it be startled and awake, it will be heard. The hand
of divine wrath will be felt lying heavily upon the soul, and the
anguish of the spirit will affect the body; to the degree David
experienced it, so that when he was young his bones waxed old; and even
his silence made him roar all the day long, as if he had been under
some grievous pain and distemper of body, when really the cause of all
his uneasiness was the struggle he felt in his own bosom between his
convictions and his corruptions. Note, He that covers his sin shall not
prosper; some inward trouble is required in repentance, but there is
much worse in impenitency.
V. Concerning the true and only way to peace of conscience. We are here
taught to confess our sins, that they may be forgiven, to declare them,
that we may be justified. This course David took: I acknowledged my sin
unto thee, and no longer hid my iniquity, v. 5. Note, Those that would
have the comfort of the pardon of their sins must take shame to
themselves by a penitent confession of them. We must confess the fact
of sin, and be particular in it (Thus and thus have I done), confess
the fault of sin, aggravate it, and lay a load upon ourselves for it (I
have done very wickedly), confess the justice of the punishment we have
been under for it (The Lord is just in all that is brought upon us),
and that we deserve much worse--I am no more worthy to be called thy
son. We must confess sin with shame and holy blushing, with fear and
holy trembling.
VI. Concerning God's readiness to pardon sin to those who truly repent
of it: "I said, I will confess (I sincerely resolved upon it, hesitated
no longer, but came to a point, that I would make a free and ingenuous
confession of my sins) and immediately thou forgavest the iniquity of
my sin, and gavest me the comfort of the pardon in my own conscience;
immediately I found rest to my soul." Note, God is more ready to pardon
sin, upon our repentance, than we are to repent in order to the
obtaining of pardon. It was with much ado that David was here brought
to confess his sins; he was put to the rack before he was brought to do
it (v. 3, 4), he held out long, and would not surrender till it came to
the last extremity; but, when he did offer to surrender, see how
quickly, how easily, he obtained good terms: "I did but say, I will
confess, and thou forgavest." Thus the father of the prodigal saw his
returning son when he was yet afar off, and ran to meet him with the
kiss that sealed his pardon. What an encouragement is this to poor
penitents, and what an assurance does it give us that, if we confess
our sins, we shall find God, not only faithful and just, but gracious
and kind, to forgive us our sins!
VII. Concerning the good use that we are to make of the experience
David had had of God's readiness to forgive his sins (v. 6): For this
shall every one that is godly pray unto thee. Note, 1. All godly people
are praying people. As soon as ever Paul was converted, Behold, he
prays, Acts ix. 11. You may as soon find a living man without breath as
a living Christian without prayer. 2. The instructions given us
concerning the happiness of those whose sins are pardoned, and the
easiness of obtaining the pardon, should engage and encourage us to
pray, and particularly to pray, God be merciful to us sinners. For this
shall every one that is well inclined be earnest with God in prayer,
and come boldly to the throne of grace, with hopes to obtain mercy,
Heb. iv. 16. 3. Those that would speed in prayer must seek the Lord in
a time when he will be found. When, by his providence, he calls them to
seek him, and by his Spirit stirs them up to seek him, they must go
speedily to seek the Lord (Zech. viii. 21) and lose no time, lest death
cut them off, and then it will be too late to seek him, Isa. lv. 6.
Behold, now is the accepted time, 2 Cor. vi. 2, 4. Those that are
sincere and abundant in prayer will find the benefit of it when they
are in trouble: Surely in the floods of great waters, which are very
threatening, they shall not come nigh them, to terrify them, or create
them any uneasiness, much less shall they overwhelm them. Those that
have God nigh unto them in all that which they call upon him for, as
all upright, penitent, praying people have, are so guarded, so
advanced, that no waters--no, not great waters--no, not floods of them,
can come nigh them, to hurt them. As the temptations of the wicked one
touch them not (1 John v. 18), so neither do the troubles of this evil
world; these fiery darts of both kinds, drop short of them.
Devout Confidence.
7 Thou art my hiding place; thou shalt preserve me from trouble; thou
shalt compass me about with songs of deliverance. Selah. 8 I will
instruct thee and teach thee in the way which thou shalt go: I will
guide thee with mine eye. 9 Be ye not as the horse, or as the mule,
which have no understanding: whose mouth must be held in with bit and
bridle, lest they come near unto thee. 10 Many sorrows shall be to
the wicked: but he that trusteth in the Lord, mercy shall compass him
about. 11 Be glad in the Lord, and rejoice, ye righteous: and shout
for joy, all ye that are upright in heart.
David is here improving the experience he had had of the comfort of
pardoning mercy.
I. He speaks to God, and professes his confidence in him and
expectation from him, v. 7. Having tasted the sweetness of divine grace
to a penitent sinner, he cannot doubt of the continuance of that grace
to a praying saint, and that in that grace he should find both safety
and joy. 1. Safety: "Thou art my hiding-place; when by faith I have
recourse to thee I see all the reason in the world to be easy, and to
think myself out of the reach of any real evil. Thou shalt preserve me
from trouble, from the sting of it, and from the strokes of it as far
as is good for me. Thou shalt preserve me from such trouble as I was in
while I kept silence," v. 3. When God has pardoned our sins, if he
leaves us to ourselves, we shall soon run as far in debt again as ever
and plunge ourselves again into the same gulf; and therefore, when we
have received the comfort of our remission, we must fly to the grace of
God to be preserved from returning to folly again, and having our
hearts again hardened through the deceitfulness of sin. God keeps his
people from trouble by keeping them from sin. 2. Joy: "Thou shalt not
only deliver me, but compass me about with songs of deliverance; which
way soever I look I shall see occasion to rejoice and to praise God;
and my friends also shall compass me about in the great congregation,
to join with me in songs of praise: they shall join their songs of
deliverance with mine. As every one that is godly shall pray with me,
so they shall give thanks with me."
II. He turns his speech to the children of men. Being himself
converted, he does what he can to strengthen his brethren (Luke xxii.
32): I will instruct thee, whoever thou art that desirest instruction,
and teach thee in the way which thou shalt go, v. 8. This, in another
of his penitential psalms, he resolves that when God should have
restored to him the joy of his salvation he would teach transgressors
his ways, and do what he could to convert sinners to God, as well as to
comfort those that were converted, Ps. li. 12, 13. When Solomon became
a penitent he immediately became a preacher, Eccl. i. 1. Those are best
able to teach others the grace of God who have themselves had the
experience of it: and those who are themselves taught of God ought to
tell others what he has done for their souls (Ps. lxvi. 16) and so
teach them. I will guide thee with my eye. Some apply this to God's
conduct and direction. He teaches us by his word and guides us with his
eye, by the secret intimations of his will in the hints and turns of
Providence, which he enables his people to understand and take
direction from, as a master makes a servant know his mind by a wink of
his eye. When Christ turned and looked upon Peter he guided him with
his eye. But it is rather to be taken as David's promise to those who
sat under his instruction, his own children and family especially: "I
will counsel thee; my eye shall be upon thee" (so the margin reads it);
"I will give thee the best counsel I can and then observe whether thou
takest it or no." Those that are taught in the word should be under the
constant inspection of those that teach them; spiritual guides must be
overseers. In this application of the foregoing doctrine concerning the
blessedness of those whose sins are pardoned we have a word to sinners
and a word to saints; and this is rightly dividing the word of truth
and giving to each their portion.
1. Here is a word of caution to sinners, and a good reason is given for
it. (1.) The caution is, not to be unruly and ungovernable: Be you not
as the horse and the mule, which have no understanding, v. 9. When the
psalmist would reproach himself for the sins he repented of he compared
himself to a beast before God (so foolish have I been and ignorant, Ps.
lxxiii. 22) and therefore warns others not to be so. It is our honour
and happiness that we have understanding, that we are capable of being
governed by reason and of reasoning with ourselves. Let us therefore
use the faculties we have, and act rationally. The horse and mule must
be managed with bit and bridle, lest they come near us, to do us a
mischief, or (as some read it) that they may come near to us, to do us
service, that they may obey us, Jam. iii. 3. Let us not be like them;
let us not be hurried by appetite and passion, at any time, to go
contrary to the dictate of right reason and to our true interest. If
sinners would be governed and determined by these, they would soon
become saints and would not go a step further in their sinful courses;
where there is renewing grace there is no need of the bit and bridle of
restraining grace. (2.) The reason for this caution is because the way
of sin which we would persuade you to forsake will certainly end in
sorrow (v. 10): Many sorrows shall be to the wicked, which will not
only spoil their vain and carnal mirth, and put an end to it, but will
make them pay dearly for it. Sin will have sorrow, if not repented of,
everlasting sorrow. It was part of the sentence, I will greatly
multiply thy sorrows. "Be wise for yourselves therefore, and turn from
your wickedness, that you may prevent those sorrows, those many
sorrows."
2. Here is a word of comfort to saints, and a good reason is given for
that too. (1.) They are assured that if they will but trust in the
Lord, and keep closely to him, mercy shall compass them about on every
side (v. 10), so that they shall not depart from God, for that mercy
shall keep them in, nor shall any real evil break in upon them, for
that mercy shall keep it out. (2.) They are therefore commanded to be
glad in the Lord, and to rejoice in him, to such a degree as even to
shout for joy, v. 11. Let them be so transported with this holy joy as
not to be able to contain themselves; and let them affect others with
it, that they also may see that a life of communion with God is the
most pleasant and comfortable life we can live in this world. This is
that present bliss which the upright in heart, and they are only, are
entitled to and qualified for.
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P S A L M S
PSALM XXXIII.
This is a psalm of praise; it is probable that David was the penman of
it, but we are not told so, because God would have us look above the
penmen of sacred writ, to that blessed Spirit that moved and guided
them. The psalmist, in this psalm, I. Calls upon the righteous to
praise God, ver. 1-3. II. Furnishes us with matter for praise. We must
praise God, 1. For his justice, goodness, and truth, appearing in his
word, and in all his works, ver. 4, 5. 2. For his power appearing in
the work of creation, ver. 6-9. 3. For the sovereignty of his
providence in the government of the world (ver. 10, 11) and again, ver.
13-17. 4. For the peculiar favour which he bears to his own chosen
people, which encourages them to trust in him (ver. 12) and again, ver.
18-22. We need not be at a loss for proper thoughts in singing this
psalm, which so naturally expresses the pious affections of a devout
soul towards God.
An Exhortation to Praise God.
1 Rejoice in the Lord, O ye righteous: for praise is comely for the
upright. 2 Praise the Lord with harp: sing unto him with the psaltery
and an instrument of ten strings. 3 Sing unto him a new song; play
skilfully with a loud noise. 4 For the word of the Lord is right; and
all his works are done in truth. 5 He loveth righteousness and
judgment: the earth is full of the goodness of the Lord. 6 By the
word of the Lord were the heavens made; and all the host of them by the
breath of his mouth. 7 He gathereth the waters of the sea together as
a heap: he layeth up the depth in storehouses. 8 Let all the earth
fear the Lord: let all the inhabitants of the world stand in awe of
him. 9 For he spake, and it was done; he commanded, and it stood
fast. 10 The Lord bringeth the counsel of the heathen to nought: he
maketh the devices of the people of none effect. 11 The counsel of
the Lord standeth for ever, the thoughts of his heart to all
generations.
Four things the psalmist expresses in these verses:
I. The great desire he had that God might be praised. He did not think
he did it so well himself, but that he wished others also might be
employed in this work; the more the better, in this concert: it is the
more like heaven. 1. Holy joy is the heart and soul of praise, and that
is here pressed upon all good people (v. 1): Rejoice in the Lord, you
righteous; so the foregoing psalm concluded and so this begins; for all
our religious exercises should both begin and end with a holy
complacency and triumph in God as the best of being and best of
friends. 2. Thankful praise is the breath and language of holy joy; and
that also is here required of us (v. 2): "Praise the Lord; speak well
of him, and give him the glory due to his name." 3. Religious songs are
the proper expressions of thankful praise; those are here required (v.
3): "Sing unto him a new song, the best you have, not that which by
frequent use is worn, thread-bare, but that which, being new, is most
likely to move the affections, a new song for new mercies and upon
every new occasion, for those compassions which are new every morning."
Music was then used, by the appointment of David, with the
temple-songs, that they might be the better sung; and this also is here
called for (v. 2): Sing unto him with the psaltery. Here is, (1.) A
good rule for this duty: "Do it skilfully, and with a loud noise; let
it have the best both of head and heart; let it be done intelligently
and with a clear head, affectionately and with a warm heart." (2.) A
good reason for this duty: For praise is comely for the upright. It is
well pleasing to God (the garments of praise add much to the comeliness
which God puts upon his people) and it is an excellent ornament to our
profession. It becomes the upright, whom God has put so much honour
upon, to give honour to him. The upright praise God in a comely manner,
for they praise him with their hearts, that is praising him with their
glory; whereas the praises of hypocrites are awkward and uncomely, like
a parable in the mouth of fools, Prov. xxvi. 7.
II. The high thoughts he had of God, and of his infinite perfections,
v. 4, 5. God makes himself known to us, 1. In his word, here put for
all divine revelation, all that which God at sundry times and in divers
manners spoke to the children of men, and that is all right, there is
nothing amiss in it; his commands exactly agree with the rules of
equity and the eternal reasons of good and evil. His promises are all
wise and good and inviolably sure, and there is no iniquity in his
threatenings, but even those are designed for our good, by deterring us
from evil. God's word is right, and therefore all our deviations from
it are wrong, and we are then in the right when we agree with it. 2. In
his works, and those are all done in truth, all according to his
counsels, which are called the scriptures of truth, Dan. x. 21. The
copy in all God's works agrees exactly with the great original, the
plan laid in the Eternal Mind, and varies not in the least jot. God has
made it to appear in his works, (1.) That he is a God of inflexible
justice: He loveth righteousness and judgment. There is nothing but
righteousness in the sentence he passes and judgment in the execution
of it. He never did nor can do wrong to any of his creatures, but is
always ready to give redress to those that are wronged, and does it
with delight. He takes pleasure in those that are righteous. He is
himself the righteous Lord, and therefore loveth righteousness. (2.)
That he is a God of inexhaustible bounty: The earth is full of his
goodness, that is, of the proofs and instances of it. The benign
influences which the earth receives from above, and the fruits it is
thereby enabled to produce, the provision that is made both for man and
beast, and the common blessings with which all the nations of the earth
are blessed, plainly declare that the earth is full of his
goodness--the darkest, the coldest, the hottest, and the most dry and
desert part of it not excepted. What a pity is it that this earth,
which is so full of God's goodness, should be so empty of his praises,
and that of the multitudes that live upon his bounty there are so few
that live to his glory!
III. The conviction he was under of the almighty power of God,
evidenced in the creation of the world. We "believe in God," and
therefore we praise him as "the Father Almighty, maker of heaven and
earth," so we are here taught to praise him. Observe,
1. How God made the world, and brought all things into being. (1.) How
easily: All things were made by the word of the Lord and by the breath
of his mouth. Christ is the Word, the Spirit is the breath, so that God
the Father made the world, as he rules it and redeems it, by his Son
and Spirit. He spoke, and he commanded (v. 9), and that was enough;
there needed no more. With men saying and doing are two things, but it
is not so with God. By the Word and Spirit of God as the world was
made, so was man, that little world. God said, Let us make man, and he
breathed into him the breath of life. By the Word and Spirit the church
is built, that new world, and grace wrought in the soul, that new man,
that new creation. What cannot that power do which with a word made a
world! (2.) How effectually it was done: And it stood fast. What God
does he does to purpose; he does it and it stands fast. Whatsoever God
doeth, it shall be for ever, Eccl. iii. 14. It is by virtue of that
command to stand fast that things continue to this day according to
God's ordinance, Ps. cxix. 91.
2. What he made. He made all things, but notice is here taken, (1.) of
the heavens, and the host of them, v. 6. The visible heavens, and the
sun, moon, and stars, their hosts--(2.) Of the waters, and the
treasures of them, v. 7. The earth was at first covered with the water,
and, being heavier, must of course subside and sink under it; but, to
show from the very first that the God of nature is not tied to the
ordinary method of nature, and the usual operations of his powers, with
a word's speaking he gathered the waters together on a heap, that the
dry land might appear, yet left them not to continue on a heap, but
laid up the depth in store-houses, not only in the flats where the seas
make their beds, and in which they are locked up by the sand on the
shore as in storehouses, but in secret subterraneous caverns, where
they are hidden from the eyes of all living, but were reserved as in a
store-house for that day when those fountains of the great deep were to
be broken up; and they are still laid up there in store, for which use
the great Master of the house knows best.
3. What use is to be made of this (v. 8): Let all the earth fear the
Lord, and stand in awe of him; that is, let all the children of men
worship him and give glory to him, Ps. xc. 5, 6. The everlasting gospel
gives this as the reason why we must worship God, because he made the
heaven, and the earth, and the sea, Rev. xiv. 6, 7. Let us all fear
him, that is, dread his wrath and displeasure, and be afraid of having
him our enemy and of standing it out against him. Let us not dare to
offend him who having this power no doubt has all power in his hand. It
is dangerous being at war with him who has the host of heaven for his
armies and the depths of the sea for his magazines, and therefore it is
wisdom to desire conditions of peace, see Jer. v. 22.
IV. The satisfaction he had of God's sovereignty and dominion, v. 10,
11. He over-rules all the counsels of men, and makes them, contrary to
their intention, serviceable to his counsels. Come and see with an eye
of faith God in the throne, 1. Frustrating the devices of his enemies:
He bringeth the counsel of the heathen to nought, so that what they
imagine against him and his kingdom proves a vain thing (Ps. ii. 1);
the counsel of Ahithophel is turned into foolishness; Haman's plot is
baffled. Though the design be laid ever so deep, and the hopes raised
upon it ever so high, yet, if God says it shall not stand, neither
shall it come to pass; it is all to no purpose. 2. Fulfilling his own
decrees: The counsel of the Lord standeth for ever. It is immutable in
itself, for he is in one mind, and who can turn him? The execution of
it may be opposed, but cannot in the least be obstructed by any created
power. Through all the revolutions of time God never changed his
measures, but in every event, even that which to us is most surprising,
the eternal counsel of God is fulfilled, nor can any thing prevent its
being accomplished in its time. With what pleasure to ourselves may we
in singing this give praise to God! How easy may this thought make us
at all times, that God governs the world, that he did it in infinite
wisdom before we were born, and will do it when we are silent in the
dust!
God's Sovereign Power.
12 Blessed is the nation whose God is the Lord; and the people whom he
hath chosen for his own inheritance. 13 The Lord looketh from heaven;
he beholdeth all the sons of men. 14 From the place of his habitation
he looketh upon all the inhabitants of the earth. 15 He fashioneth
their hearts alike; he considereth all their works. 16 There is no
king saved by the multitude of a host: a mighty man is not delivered by
much strength. 17 A horse is a vain thing for safety: neither shall
he deliver any by his great strength. 18 Behold, the eye of the Lord
is upon them that fear him, upon them that hope in his mercy; 19 To
deliver their soul from death, and to keep them alive in famine. 20
Our soul waiteth for the Lord: he is our help and our shield. 21 For
our heart shall rejoice in him, because we have trusted in his holy
name. 22 Let thy mercy, O Lord, be upon us, according as we hope in
thee.
We are here taught to give to God the glory,
I. Of his common providence towards all the children of men. Though he
has endued man with understanding and freedom of will, yet he reserves
to himself the government of him, and even of those very faculties by
which he is qualified to govern himself. 1. The children of men are all
under his eye, even their hearts are so; and all the motions and
operations of their souls, which none know but they themselves, he
knows better than they themselves, v. 13, 14. Though the residence of
God's glory is in the highest heavens, yet thence he not only has a
prospect of all the earth, but a particular inspection of all the
inhabitants of the earth. He not only beholds them, but he looks upon
them; he looks narrowly upon them (so the word here used is sometimes
rendered), so narrowly that not the least thought can escape his
observation. Atheists think that, because he dwells above in heaven, he
cannot, or will not, take notice of what is done here in this lower
world; but thence, high as it is, he sees us all, and all persons and
things are naked and open before him. 2. Their hearts, as well as their
times, are all in his hand: He fashions their hearts. He made them at
first, formed the spirit of each man within him, then when he brought
him into being. Hence he is called the Father of spirits: and this is a
good argument to prove that he perfectly knows them. The artist that
made the clock, can account for the motions of every wheel. David uses
this argument with application to himself, Ps. cxxxix. 1, 14. He still
moulds the hearts of men, turns them as the rivers of water, which way
soever he pleases, to serve his own purposes, darkens or enlightens
men's understandings, stiffens or bows their wills, according as he is
pleased to make use of them. He that fashions men's hearts fashions
them alike. It is in hearts as in faces, though there is a great
difference, and such a variety as that no two faces are exactly of the
same features, nor any two hearts exactly of the same temper, yet there
is such a similitude that, in some things, all faces and all hearts
agree, as in water face answers to face, Prov. xxvii. 19. He fashions
them together (so some read it); as the wheels of a watch, though of
different shapes, sizes, and motions, are yet all put together, to
serve one and the same purpose, so the hearts of men and their
dispositions, however varying from each other and seeming to contradict
one another, are yet all overruled to serve the divine purpose, which
is one. 3. They, and all they do, are obnoxious to his judgment; for he
considers all their works, not only knows them, but weighs them, that
he may render to every man according to his works, in the day, in the
world, of retribution, in the judgment, and to eternity. 4. All the
powers of the creature have a dependence upon him, and are of no
account, of no avail at all, without him, v. 16, 17. It is much for the
honour of God that not only no force can prevail in opposition to him,
but that no force can act but in dependence on him and by a power
derived from him. (1.) The strength of a king is nothing without God.
No king is sacred by his royal prerogatives, or the authority with
which he is invested; for the powers that are, of that kind, are
ordained of God, and are what he makes them, and no more. David was a
king, and a man of war from his youth, and yet acknowledged God to be
his only protector and Saviour. (2.) The strength of an army is nothing
without God. The multitude of a host cannot secure those under whose
command they act, unless God make them a security to them. A great army
cannot be sure of victory; for, when God pleases, one shall chase a
thousand. (3.) The strength of a giant is nothing without God. A mighty
man, such as Goliath was, is not delivered by his much strength, when
his day comes to fall. Neither the firmness and activity of his body
nor the stoutness and resolution of his mind will stand him in any
stead, any further than God is pleased to give him success. Let not the
strong man then glory in his strength, but let us all strengthen
ourselves in the Lord our God, go forth, and go on, in his strength.
(4.) The strength of a horse is nothing without God (v. 17): A horse is
a vain thing for safety. In war horses were then so highly accounted
of, and so much depended on, that God forbade the kings of Israel to
multiply horses (Deut. xvii. 16), lest they should be tempted to trust
to them and their confidence should thereby be taken off from God.
David houghed the horses of the Syrians (2 Sam. viii. 4); here he
houghs all the horses in the world, by pronouncing a horse a vain thing
for safety in the day of battle. If the war-horse be unruly and
ill-managed, he may hurry his rider into danger instead of carrying him
out of danger. If he be killed under him, he may be his death, instead
of saving his life. It is therefore our interest to make sure God's
favour towards us, and then we may be sure of his power engaged for us,
and need not fear whatever is against us.
II. We are to give God the glory of his special grace. In the midst of
his acknowledgments of God's providence he pronounces those blessed
that have Jehovah for their God, who governs the world, and has
wherewithal to help them in every time of need, while those were
miserable who had this and the other Baal for their god, which was so
far from being able to hear and help them that is was itself senseless
and helpless (v. 12): Blessed is the nation whose God is the Lord, even
Israel, who had the knowledge of the true God and were taken into
covenant with him, and all others who own God for theirs and are owned
by him; for they also, whatever nation they are of, are of the
spiritual seed of Abraham. 1. It is their wisdom that they take the
Lord for their God, that they direct their homage and adoration there
where it is due and where the payment of it will not be in vain. 2. It
is their happiness that they are the people whom God has chosen for his
own inheritance, whom he is pleased with, and honoured in, and whom he
protects and takes care of, whom he cultivates and improves as a man
does his inheritance, Deut. xxxii. 9. Now let us observe here, to the
honour of divine grace, (1.) The regard which God has to his people, v.
18, 19. God beholds all the sons of men with an eye of observation, but
his eye of favour and complacency is upon those that fear him. He looks
upon them with delight, as the father on his children, as the
bridegroom on his spouse, Isa. lxii. 5. While those that depend on arms
and armies, on chariots and horses, perish in the disappointment of
their expectations, God's people, under his protection, are safe, for
he shall deliver their soul from death when there seems to be but a
step between them and it. If he do not deliver the body from temporal
death, yet he will deliver the soul from spiritual and eternal death.
Their souls, whatever happens, shall live and praise him, either in
this world or in a better. From his bounty they shall be supplied with
all necessaries. He shall keep them alive in famine; when others die
for want, they shall live, which shall make it a distinguishing mercy.
When visible means fail, God will find out some way or other to supply
them. He does not say that he will give them abundance (they have no
reason either to desire it or to expect it), but he will keep them
alive; they shall not starve; and, when destroying judgments are
abroad, it ought to be reckoned a great favour, for it is a very
striking one, and lays us under peculiar obligations, to have our lives
given us for a prey. Those that have the Lord for their God shall find
him their help and their shield, v. 20. In their difficulties he will
assist them; they shall be helped over them, helped through them. In
their dangers he will secure them; they shall be helped over them,
helped through them. In their dangers he will secure them, so that they
shall not receive any real damage. (2.) The regard which God's people
have to him and which we ought to have in consideration of this. [1.]
We must wait for God. We must attend the motions of his providence, and
accommodate ourselves to them, and patiently accommodate ourselves to
them, and patiently expect the issue of them. Our souls must wait for
him, v. 20. We must not only in word and tongue profess a believing
regard to God, but it must be inward and sincere, a secret and silent
attendance on him. [2.] We must rely on God, hope in his mercy, in the
goodness of his nature, though we have not an express promise to depend
upon. Those that fear God and his wrath must hope in God and his mercy;
for there is no flying from God, but by flying to him. These pious
dispositions will not only consist together, but befriend each other, a
holy fear of God and yet at the same time a hope in his mercy. This is
trusting in his holy name (v. 21), in all that whereby he has made
known himself to us, for our encouragement to serve him. [3.] We must
rejoice in God, v. 21. Those do not truly rest in God, or do not know
the unspeakable advantage they have by so doing, who do not rejoice in
him at all times; because those that hope in God hope for an eternal
fulness of joy in his presence. [4.] We must seek to him for that mercy
which we hope in, v. 22. Our expectations from God are not to
supersede, but to quicken and encourage, our applications to him; he
will be sought unto for that which he has promised, and therefore the
psalm concludes with a short but comprehensive prayer, "Let thy mercy,
O Lord! be upon us; let us always have the comfort and benefit of it,
not according as we merit from thee, but according as we hope in thee,
that is, according to the promise which thou hast in thy word given to
us and according to the faith which thou hast by thy Spirit and grace
wrought in us." If, in singing these verses, we put forth a dependence
upon God, and let out our desires towards him, we make melody with our
hearts to the Lord.
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P S A L M S
PSALM XXXIV.
This psalm was penned upon a particular occasion, as appears by the
title, and yet there is little in it peculiar to that occasion, but
that which is general, both by way of thanksgiving to God an
instruction to us. I. He praises God for the experience which he and
others had had of his goodness, ver. 1-6. II. He encourages all good
people to trust in God and to seek to him, ver. 7-10. III. He gives
good counsel to us all, as unto children, to take heed of sin, and to
make conscience of our duty both to God and man, ver. 11-14. IV. To
enforce this good counsel he shows God's favour to the righteous and
his displeasure against the wicked, in which he sets before us good and
evil, the blessing and the curse, ver. 15-22. So that, in singing this
psalm, we are both to give glory to God and to teach and admonish
ourselves and one another.
Praise and Thanksgiving.
A psalm of David when he changed his behaviour
before Abimelech, who drove him away, and he departed.
1 I will bless the Lord at all times: his praise shall continually be
in my mouth. 2 My soul shall make her boast in the Lord: the humble
shall hear thereof, and be glad. 3 O magnify the Lord with me, and
let us exalt his name together. 4 I sought the Lord, and he heard me,
and delivered me from all my fears. 5 They looked unto him, and were
lightened: and their faces were not ashamed. 6 This poor man cried,
and the Lord heard him, and saved him out of all his troubles. 7 The
angel of the Lord encampeth round about them that fear him, and
delivereth them. 8 O taste and see that the Lord is good: blessed is
the man that trusteth in him. 9 O fear the Lord, ye his saints: for
there is no want to them that fear him. 10 The young lions do lack,
and suffer hunger: but they that seek the Lord shall not want any good
thing.
The title of this psalm tells us both who penned it and upon what
occasion it was penned. David, being forced to flee from his country,
which was made too hot for him by the rage of Saul, sought shelter as
near it as he could, in the land of the Philistines. There it was soon
discovered who he was, and he was brought before the king, who, in the
narrative, is called Achish (his proper name), here Abimelech (his
title); and lest he should be treated as a spy, or one that came
thither upon design, he feigned himself to be a madman (such there have
been in every age, that even by idiots men might be taught to give God
thanks for the use of their reason), that Achish might dismiss him as a
contemptible man, rather than take cognizance of him as a dangerous
man. And it had the effect he desired; by this stratagem he escaped the
hand that otherwise would have handled him roughly. Now, 1. We cannot
justify David in this dissimulation. It ill became an honest man to
feign himself to be what he was not, and a man of honour to feign
himself to be a fool and a mad-man. If, in sport, we mimic those who
have not so good an understanding as we think we have, we forget that
God might have made their case ours. 2. Yet we cannot but wonder at the
composure of his spirit, and how far he was from any change of that,
when he changed his behaviour. Even when he was in that fright, or
rather in that danger only, his heart was so fixed, trusting in God,
that even then he penned this excellent psalm, which has as much in it
of the marks of a calm sedate spirit as any psalm in all the book; and
there is something curious too in the composition, for it is what is
called an alphabetical psalm, that is, a psalm in which every verse
begins with each letter in its order as it stands in the Hebrew
alphabet. Happy are those who can thus keep their temper, and keep
their graces in exercise, even when they are tempted to change their
behaviour. In this former part of the psalm,
I. David engages and excites himself to praise God. Though it was his
fault that he changed his behaviour, yet it was God's mercy that he
escaped, and the mercy was so much the greater in that God did not deal
with him according to the desert of his dissimulation, and we must in
every thing give thanks. He resolves, 1. That he will praise God
constantly: I will bless the Lord at all times, upon all occasions. He
resolves to keep up stated times for this duty, to lay hold of all
opportunities for it, and to renew his praises upon every fresh
occurrence that furnished him with matter. If we hope to spend our
eternity in praising God, it is fit that we should spend as much as may
be of our time in this work. 2. That he will praise him openly: His
praise shall continually be in my mouth. Thus he would show how forward
he was to own his obligations to the mercy of God and how desirous to
make others also sensible of theirs. 3. That he will praise him
heartily: "My soul shall make her boast in the Lord, in my relation to
him, my interest in him, and expectations from him." It is not
vainglory to glory in the Lord.
II. He calls upon others to join with him herein. He expects they will
(v. 2): "The humble shall hear thereof, both of my deliverance and of
my thankfulness, and be glad that a good man has so much favour shown
him and a good God so much honour done him." Those have most comfort in
God's mercies, both to others and to themselves, that are humble, and
have the least confidence in their own merit and sufficiency. It
pleased David to think that God's favours to him would rejoice the
heart of every Israelite. Three things he would have us all to concur
with him in:--
1. In great and high thoughts of God, which we should express in
magnifying him and exalting his name, v. 3. We cannot make God greater
or higher than he is; but if we adore him as infinitely great, and
higher than the highest, he is pleased to reckon this magnifying and
exalting him. This we must do together. God's praises sound best in
concert, for so we praise him as the angels do in heaven. Those that
share in God's favour, as all the saints do, should concur in his
praises; and we should be as desirous of the assistance of our friends
in returning thanks for mercies as in praying for them. We have reason
to join in thanksgiving to God,
(1.) For his readiness to hear prayer, which all the saints have had
the comfort of; for he never said to any of them, Seek you me in vain.
[1.] David, for his part, will give it under his hand that he has found
him a prayer-hearing God (v. 4): "I sought the Lord, in my distress,
entreated his favour, begged his help, and he heard me, answered my
request immediately, and delivered me from all my fears, both from the
death I feared and from the disquietude and disturbance produced by
fear of it." The former he does by his providence working for us, the
latter by his grace working in us, to silence our fears and still the
tumult of the spirits; this latter is the greater mercy of the two,
because the thing we fear is our trouble only, but our unbelieving
distrustful fear of it is our sin; nay, it is often more our torment
too than the thing itself would be, which perhaps would only touch the
bone and the flesh, while the fear would prey upon the spirits and put
us out of the possession of our own soul. David's prayers helped to
silence his fears; having sought the Lord, and left his case with him,
he could wait the event with great composure. "But David was a great
and eminent man, we may not expect to be favoured as he was; have any
others ever experienced the like benefit by prayer?" Yes, [2.] Many
besides him have looked unto God by faith and prayer, and have been
lightened by it, v. 5. It has wonderfully revived and comforted them;
witness Hannah, who, when she had prayed, went her way, and did eat,
and her countenance was no more sad. When we look to the world we are
darkened, we are perplexed, and at a loss; but, when we look to God,
from him we have the light both of direction and joy, and our way is
made both plain and pleasant. These here spoken of, that looked unto
God, had their expectations raised, and the event did not frustrate
them: Their faces were not ashamed of their confidence. "But perhaps
these also were persons of great eminence, like David himself, and upon
that account were highly favoured, or their numbers made them
considerable;" nay, [3.] This poor man cried, a single person, mean and
inconsiderable, whom no man looked upon with any respect or looked
after with any concern; yet he was as welcome to the throne of grace as
David or any of his worthies: The Lord heard him, took cognizance of
his case and of his prayers, and saved him out of all his troubles, v.
6. God will regard the prayer of the destitute, Ps. cii. 17. See Isa.
lvii. 15.
(2.) For the ministration of the good angels about us (v. 7): The angel
of the Lord, a guard of angels (so some), but as unanimous in their
service as if they were but one, or a guardian angel, encamps round
about those that fear God, as the life-guard about the prince, and
delivers them. God makes use of the attendance of the good spirits for
the protection of his people from the malice and power of evil spirits;
and the holy angels do us more good offices every day than we are aware
of. Though in dignity and in capacity of nature they are very much
superior to us,--though they retain their primitive rectitude, which we
have lost;--though they have constant employment in the upper world,
the employment of praising God, and are entitled to a constant rest and
bliss there,--yet in obedience to their Maker, and in love to those
that bear his image, they condescend to minister to the saints, and
stand up for them against the powers of darkness; they not only visit
them, but encamp round about them, acting for their good as really,
though not as sensibly, as for Jacob's (Gen. xxxii. 1), and Elisha's, 2
Kings vi. 17. All the glory be to the God of the angels.
2. He would have us to join with him in kind and good thoughts of God
(v. 8): O taste and see that the Lord is good! The goodness of God
includes both the beauty and amiableness of his being and the bounty
and beneficence of his providence and grace; and accordingly, (1.) We
must taste that he is a bountiful benefactor, relish the goodness of
God in all his gifts to us, and reckon that the savour and sweetness of
them. Let God's goodness be rolled under the tongue as a sweet morsel.
(2.) We must see that he is a beautiful being, and delight in the
contemplation of his infinite perfections. By taste and sight we both
make discoveries and take complacency. Taste and see God's goodness,
that is, take notice of it and take the comfort of it, 1 Pet. ii. 3. He
is good, for he makes all those that trust in him truly blessed; let us
therefore be so convinced of his goodness as thereby to be encouraged
in the worst of times to trust in him.
3. He would have us join with him in a resolution to seek God and serve
him, and continue in his fear (v. 9): O fear the Lord! you his saints.
When we taste and see that he is good we must not forget that he is
great and greatly to be feared; nay, even his goodness is the proper
object of a filial reverence and awe. They shall fear the Lord and his
goodness, Hos. iii. 5. Fear the Lord; that is, worship him, and make
conscience of your duty to him in every thing, not fear him and shun
him, but fear him and seek him (v. 10) as a people seek unto their God;
address yourselves to him and portion yourselves in him. To encourage
us to fear God and seek him, it is here promised that those that do so,
even in this wanting world, shall want no good thing (Heb. They shall
not want all good things); they shall so have all good things that they
shall have no reason to complain of the want of any. As to the things
of the other world, they shall have grace sufficient for the support of
the spiritual life (2 Cor. xii. 9; Ps. lxxxiv. 11); and, as to this
life, they shall have what is necessary to the support of it from the
hand of God: as a Father, he will feed them with food convenient. What
further comforts they desire they shall have, as far as Infinite Wisdom
sees good, and what they want in one thing shall be made up in another.
What God denies them he will give them grace to be content without and
then they do not want it, Deut. iii. 26. Paul had all and abounded,
because he was content, Phil. iv. 11, 18. Those that live by faith in
God's all-sufficiency want nothing; for in him they have enough. The
young lions. often lack and suffer hunger--those that live upon common
providence, as the lions do, shall want that satisfaction which those
have that live by faith in the promise; those that trust to themselves,
and think their own hands sufficient for them, shall want (for bread is
not always to the wise)--but verily those shall be fed that trust in
God and desire to be at his finding. Those that are ravenous, and prey
upon all about them, shall want; but the meek shall inherit the earth.
Those shall not want who with quietness work and mind their own
business; plain-hearted Jacob has pottage enough, when Esau, the
cunning hunter, is ready to perish for hunger.
An Exhortation to Fear God; The Privileges of the Righteous.
11 Come, ye children, hearken unto me: I will teach you the fear of the
Lord. 12 What man is he that desireth life, and loveth many days,
that he may see good? 13 Keep thy tongue from evil, and thy lips from
speaking guile. 14 Depart from evil, and do good; seek peace, and
pursue it. 15 The eyes of the Lord are upon the righteous, and his
ears are open unto their cry. 16 The face of the Lord is against them
that do evil, to cut off the remembrance of them from the earth. 17
The righteous cry, and the Lord heareth, and delivereth them out of all
their troubles. 18 The Lord is nigh unto them that are of a broken
heart; and saveth such as be of a contrite spirit. 19 Many are the
afflictions of the righteous: but the Lord delivereth him out of them
all. 20 He keepeth all his bones: not one of them is broken. 21
Evil shall slay the wicked: and they that hate the righteous shall be
desolate. 22 The Lord redeemeth the soul of his servants: and none of
them that trust in him shall be desolate.
David, in this latter part of the psalm, undertakes to teach children.
Though a man of war, and anointed to be king, he did not think it below
him; though now he had his head so full of cares and his hands of
business, yet he could find heart and time to give good counsel to
young people, from his own experience. It does not appear that he had
now any children of his own, at least any that were grown up to a
capacity of being taught; but, by divine inspiration, he instructs the
children of his people. Those that were in years would not be taught by
him, though he had offered them his service (Ps. xxxii. 8); but he had
hopes that the tender branches will be more easily bent and that
children and young people will be more tractable, and therefore he
calls together a congregation of them (v. 11): "Come, you children,
that are now in your learning age, and are now to lay up a stock of
knowledge which you must live upon all your days, you children that are
foolish and ignorant, and need to be taught." Perhaps he intends
especially those children whose parents neglected to instruct and
catechise them; and it is as great a piece of charity to put those
children to school whose parents are not in a capacity to teach them as
to feed those children whose parents have not bread for them. Observe,
1. What he expects from them: "Hearken unto me, leave your play, lay by
your toys, and hear what I have to say to you; not only give me the
hearing, but observe and obey me." 2. What he undertakes to teach
them--the fear of the Lord, inclusive of all the duties of religion.
David was a famous musician, a statesman, a soldier; but he does not
say to the children, "I will teach you to play on the harp, or to
handle the sword or spear, or to draw the bow, or I will teach you the
maxims of state policy;" but I will teach you the fear of the Lord,
which is better than all arts and sciences, better than all
burnt-offerings and sacrifices. That is it which we should be
solicitous both to learn ourselves and to teach our children.
I. He supposes that we all aim to be happy (v. 12): What man is he that
desireth life? that is, as it follows, not only to see many days, but
to see good comfortable days. Non est vivere, sed valere, vita--It is
not being, but well being, that constitutes life. It is asked, "Who
wishes to live a long and pleasant life?" and it is easily answered,
Who does not? Surely this must look further than time and this present
world; for man's life on earth at best consists but of few days and
those full of trouble. What man is he that would be eternally happy,
that would see many days, as many as the days of heaven, that would see
good in that world where all bliss is in perfection, without the least
alloy? Who would see the good before him now, by faith and hope, and
enjoy it shortly? Who would? Alas! very few have that in their
thoughts. Most ask, Who will show us any good? But few ask, What shall
we do to inherit eternal life? This question implies that there are
some such.
II. He prescribes the true and only way to happiness both in this world
and that to come, v. 13, 14. Would we pass comfortably through this
world, and out of the world, our constant care must be to keep a good
conscience; and, in order to that, 1. We must learn to bridle our
tongues, and be careful what we say, that we never speak amiss, to
God's dishonour or our neighbours prejudice: Keep thy tongue from evil
speaking, lying, and slandering. So great a way does this go in
religion that, if any offend not in word, the same is a perfect man;
and so little a way does religion go without this that of him who
bridles not his tongue it is declared, His religion is vain. 2. We must
be upright and sincere in every thing we say, and not double-tongued.
Our words must be the indications of our minds; our lips must be kept
from speaking guile either to God or man. 3. We must leave all our
sins, and resolve we will have no more to do with them. We must depart
from evil, from evil works and evil workers; from the sins others
commit and which we have formerly allowed ourselves in. 4. It is not
enough not to do hurt in the world, but we must study to be useful, and
live to some purpose. We must not only depart from evil, but we must do
good, good for ourselves, especially for our own souls, employing them
well, furnishing them with a good treasure, and fitting them for
another world; and, as we have ability and opportunity, we must do good
to others also. 5. Since nothing is more contrary to that love which
never fails (which is the summary both of law and gospel, both of grace
and glory) than strife and contention, which bring confusion and every
evil work, we must seek peace and pursue it; we must show a peaceable
disposition, study the things that make for peace, do nothing to break
the peace and to make mischief. If peace seem to flee from us, we must
pursue it; follow peace with all men, spare no pains, no expense, to
preserve and recover peace; be willing to deny ourselves a great deal,
both in honour and interest, for peace' sake. These excellent
directions in a way to life and good are transcribed into the New
Testament and made part of our gospel duty, 1 Pet. iii. 10, 11. And,
perhaps David, in warning us that we speak no guile, reflects upon his
own sin in changing his behaviour. Those that truly repent of what they
have done amiss will warn others to take heed of doing likewise.
III. He enforces these directions by setting before us the happiness of
the godly in the love and favour of God and the miserable state of the
wicked under his displeasure. Here are life and death, good and evil,
the blessing and the curse, plainly stated before us, that we may
choose life and live. See Isa. iii. 10, 11.
1. Woe to the wicked, it shall be ill with them, however they may bless
themselves in their own way. (1.) God is against them, and then they
cannot but be miserable. Sad is the case of that man who by his sin has
made his Maker his enemy, his destroyer. The face of the Lord is
against those that do evil, v. 16. Sometimes God is said to turn his
face from them (Jer. xviii. 17), because they have forsaken him; here
he is said to set his face against them, because they have fought
against him; and most certainly God is able to out-face the most proud
and daring sinners and can frown them into hell. (2.) Ruin is before
them; this will follow of course if God be against them, for he is able
both to kill and to cast into hell. [1.] The land of the living shall
be no place for them nor theirs. When God sets his face against them he
will not only cut them off, but cut off the remembrance of them; when
they are alive he will bury them in obscurity, when they are dead he
will bury them in oblivion. He will root out their posterity, by whom
they would be remembered. He will pour disgrace upon their
achievements, which they gloried in and for which they thought they
should be remembered. It is certain that there is no lasting honour but
that which comes from God. [2.] There shall be a sting in their death:
Evil shall slay the wicked, v. 21. Their death shall be miserable; and
so it will certainly be, though they die on a bed of down or on the bed
of honour. Death, to them, has a curse in it, and is the king of
terrors; to them it is evil, only evil. It is very well observed by Dr.
Hammond that the evil here, which slays the wicked, is the same word,
in the singular number, that is used (v. 19) for the afflictions of the
righteous, to intimate that godly people have many troubles, and yet
they do them no hurt, but are made to work for good to them, for God
will deliver them out of them all; whereas wicked people have fewer
troubles, fewer evils befal them, perhaps but one, and yet that one may
prove their utter ruin. One trouble with a curse in it kills and slays,
and does execution; but many, with a blessing in them, are harmless,
nay, gainful. [3.] Desolation will be their everlasting portion. Those
that are wicked themselves often hate the righteous, name and thing,
have an implacable enmity to them and their righteousness; but they
shall be desolate, shall be condemned as guilty, and laid waste for
ever, shall be for ever forsaken and abandoned of God and all good
angels and men; and those that are so are desolate indeed.
2. Yet say to the righteous, It shall be well with them. All good
people are under God's special favour and protection. We are here
assured of this under a great variety of instances and expressions.
(1.) God takes special notice of good people, and takes notice who have
their eyes ever to him and who make conscience of their duty to him:
The eyes of the Lord are upon the righteous (v. 15), to direct and
guide them, to protect and keep them. Parents that are very fond of a
child will not let it be out of their sight; none of God's children are
ever from under his eye, but on them he looks with a singular
complacency, as well as with a watchful and tender concern.
(2.) They are sure of an answer of peace to their prayers. All God's
people are a praying people, and they cry in prayer, which denotes
great importunity; but is it to any purpose? Yes, [1.] God takes notice
of what we say (v. 17): They cry, and the Lord hears them, and hears
them so as to make it appear he has a regard to them. His ears are open
to their prayers, to receive them all, and to receive them readily and
with delight. Though he has been a God hearing prayer ever since men
began to call upon the name of the Lord, yet his ear is not heavy.
There is no rhetoric, nothing charming, in a cry, yet God's ears are
open to it, as the tender mother's to the cry of her sucking child,
which another would take no notice of: The righteous cry, and the Lord
heareth, v. 17. This intimates that it is the constant practice of good
people, when they are in distress, to cry unto God, and it is their
constant comfort that God hears them. [2.] He not only takes notice of
what we say, but is ready for us to our relief (v. 18): He is nigh to
those that are of a broken heart, and saves them. Note, First, It is
the character of the righteous, whose prayers God will hear, that they
are of a broken heart and a contrite spirit (that is, humbled for sin
and emptied of self); they are low in their own eyes, and have no
confidence in their own merit and sufficiency, but in God only.
Secondly, Those who are so have God nigh unto them, to comfort and
support them, that the spirit may not be broken more than is meet, lest
it should fail before him. See Isa. lvii. 15. Though God is high, and
dwells on high, yet he is near to those who, being of a contrite
spirit, know how to value his favour, and will save them from sinking
under their burdens; he is near them to good purpose.
(3.) They are taken under the special protection of the divine
government (v. 20): He keepeth all his bones; not only his soul, but
his body; not only his body in general, but every bone in it: Not one
of them is broken. He that has a broken heart shall not have a broken
bone; for David himself had found that, when he had a contrite heart,
the broken bones were made to rejoice, Ps. li. 8, 17. One would not
expect to meet with any thing of Christ here, and yet this scripture is
said to be fulfilled in him (John xix. 36) when the soldiers broke the
legs of the two thieves that were crucified with him, but did not break
his, they being under the protection of this promise as well as of the
type, even the paschal-lamb (a bone of him shall not be broken); the
promises, being made good to Christ, through him are sure to all the
seed. It does not follow but that a good man may have a broken bone;
but, by the watchful providence of God concerning him, such a calamity
is often wonderfully prevented, and the preservation of his bones is
the effect of this promise; and, if he have a broken bone, sooner or
later it shall be made whole, at furthest at the resurrection, when
that which is sown in weakness shall be raised in power.
(4.) They are, and shall be, delivered out of their troubles. [1.] It
is supposed that they have their share of crosses in this world,
perhaps a greater share than others. In the world they must have
tribulation, that they may be conformed both to the will of God and to
the example of Christ (v. 19); Many are the afflictions of the
righteous, witness David and his afflictions, Ps. cxxxii. 1. There are
those that hate them (v. 21) and they are continually aiming to do them
a mischief; their God loves them, and therefore corrects them; so that,
between the mercy of heaven and the malice of hell, the afflictions of
the righteous must needs be many. [2.] God has engaged for their
deliverance and salvation: He delivers them out of all their troubles
(v. 17, 19); he saves them (v. 18), so that, though they may fall into
trouble, it shall not be their ruin. This promise of their deliverance
is explained, v. 22. Whatever troubles befal them, First, They shall
not hurt their better part. The Lord redeemeth the soul of his servants
from the power of the grave (Ps. xlix. 15) and from the sting of every
affliction. He keeps them from sinning in their troubles, which is the
only thing that would do them a mischief, and keeps them from despair,
and from being put out of the possession of their own souls. Secondly,
They shall not hinder their everlasting bliss. None of those that trust
in him shall be desolate; that is, they shall not be comfortless, for
they shall not be cut off from their communion with God. No man is
desolate but he whom God has forsaken, nor is any man undone till he is
in hell. Those that are God's faithful servants, that make it their
care to please him and their business to honour him, and in doing so
trust him to protect and reward them, and, with good thoughts of him,
refer themselves to him, have reason to be easy whatever befals them,
for they are safe and shall be happy.
In singing these verses let us be confirmed in the choice we have made
of the ways of God; let us be quickened in his service, and greatly
encouraged by the assurances he has given of the particular care he
takes of all those that faithfully adhere to him.
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P S A L M S
PSALM XXXV.
David, in this psalm, appeals to the righteous Judge of heaven and
earth against his enemies that hated and persecuted him. It is supposed
that Saul and his party are the persons he means, for with them he had
the greatest struggles. I. He complains to God of the injuries they did
him; they strove with him, fought against him (ver. 1), persecuted him
(ver. 3), sought his ruin (ver. 4, 7), accused him falsely (ver. 11),
abused him basely (ver. 15, 16), and all his friends (ver. 20), and
triumphed over him,, ver. 21, 25, 26. II. He pleads his own innocency,
that he never gave them any provocation (ver. 7, 19), but, on the
contrary, had studied to oblige them, ver. 12-14. III. He prays to God
to protect and deliver him, and appear for him (ver. 1, 2), to comfort
him (ver. 3), to be nigh to him and rescue him (ver. 17, 22), to plead
his cause (ver. 23, 24), to defeat all the designs of his enemies
against him (ver. 3, 4), to disappoint their expectations of his fall
(ver. 19, 25, 26), and, lastly, to countenance all his friends, and
encourage them (ver. 27. IV. He prophesies the destruction of his
persecutors, ver. 4-6, 8. V. He promises himself that he shall yet see
better days (ver. 9, 10), and promises God that he will then attend him
with his praises, ver. 18, 28. In singing this psalm, and praying over
it, we must take heed of applying it to any little peevish quarrels and
enmities of our own, and of expressing by it any uncharitable
revengeful resentments of injuries done to us; for Christ has taught us
to forgive our enemies and not to pray against them, but to pray for
them, as he did; but, 1. We may comfort ourselves with the testimony of
our consciences concerning our innocency, with reference to those that
are any way injurious to us, and with hopes that God will, in his own
way and time, right us, and, in the mean time, support us. 2. We ought
to apply it to the public enemies of Christ and his kingdom, typified
by David and his kingdom, to resent the indignities done to Christ's
honour, to pray to God to plead the just and injured cause of
Christianity and serious godliness, and to believe that God will, in
due time, glorify his own name in the ruin of all the irreconcilable
enemies of his church, that will not repent to give him glory.
Prayer for Divine Protection.
A psalm of David.
1 Plead my cause, O Lord, with them that strive with me: fight against
them that fight against me. 2 Take hold of shield and buckler, and
stand up for mine help. 3 Draw out also the spear, and stop the way
against them that persecute me: say unto my soul, I am thy salvation.
4 Let them be confounded and put to shame that seek after my soul: let
them be turned back and brought to confusion that devise my hurt. 5
Let them be as chaff before the wind: and let the angel of the Lord
chase them. 6 Let their way be dark and slippery: and let the angel
of the Lord persecute them. 7 For without cause have they hid for me
their net in a pit, which without cause they have digged for my soul.
8 Let destruction come upon him at unawares; and let his net that he
hath hid catch himself: into that very destruction let him fall. 9
And my soul shall be joyful in the Lord: it shall rejoice in his
salvation. 10 All my bones shall say, Lord, who is like unto thee,
which deliverest the poor from him that is too strong for him, yea, the
poor and the needy from him that spoileth him?
In these verses we have,
I. David's representation of his case to God, setting forth the
restless rage and malice of his persecutors. He was God's servant,
expressly appointed by him to be what he was, followed his guidance,
and aimed at his glory in the way of duty, had lived (as St. Paul
speaks) in all good conscience before God unto this day; and yet there
were those that strove with him, that did their utmost to oppose his
advancement, and made all the interest they could against him; they
fought against him (v. 1), not only undermined him closely and
secretly, but openly avowed their opposition to him and set themselves
to do him all the mischief they could. They persecuted him with an
unwearied enmity, sought after his soul (v. 4), that is, his life, no
less would satisfy their bloody minds; they aimed to disquiet his
spirit and put that into disorder. Nor was it a sudden passion against
him that they harboured, but inveterate malice: They devised his hurt,
laid their heads together, and set their wits on work, not only to do
him a mischief, but to find out ways and means to ruin him. They
treated him, who was the greatest blessing of his country, as if he had
been the curse and plague of it; they hunted him as a dangerous beast
of prey; they digged a pit for him and laid a net in it, that they
might have him at their mercy, v. 7. They took a great deal of pains in
persecuting him, for they digged a pit (Ps. vii. 15); and very close
and crafty they were in carrying on their designs; the old serpent
taught them subtlety: they hid their net from David and his friends;
but in vain, for they could not hide it from God. And, lastly, he found
himself an unequal match for them. His enemy, especially Saul, was too
strong for him (v. 10), for he had the army at his command, and assumed
to himself the sole power of making laws and giving judgment, attainted
and condemned whom he pleased, carried not a sceptre, but a javelin, in
his hand, to cast at any man that stood in his way; such was the manner
of the king, and all about him were compelled to do as he bade them,
right or wrong. The king's word is a law, and every thing must be
carried with a high hand; he has fields, and vineyards, and
preferments, at his disposal, 1 Sam. xxii. 7. But David is poor and
needy, has nothing to make friends with, and therefore has none to take
his part but men (as we say) of broken fortunes (1 Sam. xxii. 2); and
therefore no marvel that Saul spoiled him of what little he had got and
the interest he had made. If the kings of the earth set themselves
against the Lord and his anointed, who can contend with them? Note, It
is no new thing for the most righteous men, and the most righteous
cause, to meet with many mighty and malicious enemies: Christ himself
is striven with and fought against, and war is made upon the holy seed;
and we are not to marvel at the matter: it is a fruit of the old enmity
in the seed of the serpent against the seed of the woman.
II. His appeal to God concerning his integrity and the justice of his
cause. If a fellow-subject had wronged him, he might have appealed to
his prince, as St. Paul did to Cæsar; but, when his prince wronged him,
he appealed to his God, who is prince and Judge of the kings of the
earth: Plead my cause, O Lord! v. 1. Note, A righteous cause may, with
the greatest satisfaction imaginable, he laid before a righteous God,
and referred to him to give judgment upon it; for he perfectly knows
the merits of it, holds the balance exactly even, and with him there is
no respect of persons. God knew that they were, without cause, his
enemies, and that they had, without cause, digged pits for him, v. 7.
Note, It will be a comfort to us, when men do us wrong, if our
consciences can witness for us that we have never done them any. It was
so to St. Paul. Acts xxv. 10, To the Jews have I done no wrong. We are
apt to justify our uneasiness at the injuries men do us by this, That
we never gave them any cause to use us so; whereas this should, more
than any thing, make us easy, for then we may the more confidently
expect that God will plead our cause.
III. His prayer to God to manifest himself both for him and to him, in
this trial. 1. For him. He prays that God would fight against his
enemies, so as to disable them to hurt him, and defeat their designs
against him (v. 1), that he would take hold of shield and buckler, for
the Lord is a man of war (Exod. xv. 3), and that he would stand up for
his help (v. 2), for he had few that would stand up for him, and, if he
had ever so many, they would stand him in no stead without God. He
prays that God would stop their way (v. 3), that they might not
overtake him when he fled from them. This prayer we may put up against
our persecutors, that God would restrain them and stop their way. 2. To
him: "Say unto my soul, I am thy salvation; let me have inward comfort
under all these outward troubles, to support my soul which they strike
at. Let God be my salvation, not only my Saviour out of my present
troubles, but my everlasting bliss. Let me have that salvation not only
which he is the author of, but which consists in his favour; and let me
know my interest in it; let me have the comfortable assurance of it in
my own breast." If God, by his Spirit, witness to our spirits that he
is our salvation, we have enough, we need desire no more to make us
happy; and this is a powerful support when men persecute us. If God be
our friend, no matter who is our enemy.
IV. His prospect of the destruction of his enemies, which he prays for,
not in malice or revenge. We find how patiently he bore Shimei's curses
(so let him curse, for the Lord has bidden him); and we cannot suppose
that he who was so meek in his conversation would give vent to any
intemperate heat or passion in his devotion; but, by the spirit of
prophecy, he foretels the just judgments of God that would come upon
them for their great wickedness, their malice, cruelty, and
perfidiousness, and especially the enmity to the counsels of God, the
interests of religion, and that reformation which they knew David, if
ever he had power in his hand, would be an instrument of. They seemed
to be hardened in their sins, and to be of the number of those who have
sinned unto death and are not to be prayed for, Jer. vii. 16; xi. 14;
xiv. 11; 1 John v. 16. As for Saul himself, David, it is probable, knew
that God had rejected him and had forbidden Samuel to mourn for him, 1
Sam. xvi. 1. And these predictions look further, and read the doom of
the enemies of Christ and his kingdom, as appears by comparing Rom. xi.
9, 10. David here prays, 1. Against his many enemies (v. 4-6): Let them
be confounded, &c. Or, as Dr. Hammond reads it, They shall be
confounded, they shall be turned back. This may be taken as a prayer
for their repentance, for all penitents are put to shame for their sins
and turned back from them. Or, if they were not brought to repentance,
David prays that they might be defeated and disappointed in their
designs against him and so put to shame. Though they should in some
degree prevail, yet he foresees that it would be to their own ruin at
last: They shall be as chaff before the wind, so unable will wicked men
be to stand before the judgments of God and so certainly will they be
driven away by them, Ps. i. 4. Their way shall be dark and slippery,
darkness and slipperiness (so the margin reads it); the way of sinners
is so, for they walk in darkness and in continual danger of falling
into sin, into hell; and it will prove so at last, for their foot shall
slide in due time, Deut. xxxii. 35. But this is not the worst of it.
Even chaff before the wind may perhaps be stopped, and find a place of
rest, and, though the way be dark and slippery, it is possible that a
man may keep his footing; but it is here foretold that the angel of the
Lord shall chase them (v. 5) so that they shall find no rest, shall
persecute them (v. 6) so that they cannot possibly escape the pit of
destruction. As God's angels encamp against those that fight against
him. They are the ministers of his justice, as well as of his mercy.
Those that make God their enemy make all the holy angels their enemies.
2. Against his one mighty enemy (v. 8): Let destruction come upon him.
It is probable that he means Saul, who laid snares for him and aimed at
his destruction. David vowed that his hand should not be upon him; he
would not be judge in his own cause. But, at the same time, he foretold
that the Lord would smite him (1 Sam. xxvi. 10), and here that the net
he had hidden should catch himself, and into that very destruction he
should fall. This was remarkably fulfilled in the ruin of Saul; for he
had laid a plot to make David fall by the hand of the Philistines (1
Sam. xviii. 25), that was the net which he hid for him under pretence
of doing him honour, and in that very net was he himself taken, for he
fell by the hand of the Philistines when his day came to fall.
V. His prospect of his own deliverance, which, having committed his
cause to God, he did not doubt of, v. 9, 10. 1. He hoped that he should
have the comfort of it: "My soul shall be joyful, not in my own ease
and safety, but in the Lord and in his favour, in his promise and in
his salvation according to the promise." Joy in God and in his
salvation is the only true, solid, satisfying joy. Those whose souls
are sorrowful in the Lord, who sow in tears and sorrow after a godly
sort, need not question but that in due time their souls shall be
joyful in the Lord; for gladness is sown for them, and they shall at
last enter into the joy of their Lord. 2. He promised that then God
should have the glory of it (v. 10): All my bones shall say, Lord, who
is like unto thee? (1.) He will praise God with the whole man, with all
that is within him, and with all the strength and vigour of his soul,
intimated by his bones, which are within the body and are the strength
of it. (2.) He will praise him as one of peerless and unparalleled
perfection. We cannot express how great and good God is, and therefore
must praise him by acknowledging him to be a non-such. Lord, who is
like unto thee? No such patron of oppressed innocency, no such punisher
of triumphant tyranny. The formation of our bones so wonderfully, so
curiously (Eccl. xi. 5; Ps. cxxxix. 16), the serviceableness of our
bones, and the preservation of them, and especially the life which, at
the resurrection, shall be breathed upon the dry bones and make them
flourish as a herb, oblige every bone in our bodies, if it could speak,
to say, Lord, who is like unto thee? and willingly to undergo any
services or sufferings for him.
Prayer for Deliverance; Sorrowful Complaints.
11 False witnesses did rise up; they laid to my charge things that I
knew not. 12 They rewarded me evil for good to the spoiling of my
soul. 13 But as for me, when they were sick, my clothing was
sackcloth: I humbled my soul with fasting; and my prayer returned into
mine own bosom. 14 I behaved myself as though he had been my friend
or brother: I bowed down heavily, as one that mourneth for his mother.
15 But in mine adversity they rejoiced, and gathered themselves
together: yea, the abjects gathered themselves together against me, and
I knew it not; they did tear me, and ceased not: 16 With hypocritical
mockers in feasts, they gnashed upon me with their teeth.
Two very wicked things David here lays to the charge of his enemies, to
make good his appeal to God against them--perjury and ingratitude.
I. Perjury, v. 11. When Saul would have David attainted of treason, in
order to his being outlawed, perhaps he did it with the formalities of
a legal prosecution, produced witnesses who swore some treasonable
words or overt acts against him, and he being not present to clear
himself (or, if he was, it was all the same), Saul adjudged him a
traitor. This he complains of here as the highest piece of injustice
imaginable: False witnesses did rise up, who would swear anything; they
laid to my charge things that I knew not, nor ever thought of. See how
much the honours, estates, liberties, and lives, even of the best men,
lie at the mercy of the worst, against whose false oaths innocency
itself is no fence; and what reason we have to acknowledge with
thankfulness the hold God has of the consciences even of bad men, to
which it is owing that there is not more mischief done in that way than
is. This instance of the wrong done to David was typical, and had its
accomplishment in the Son of David, against whom false witnesses did
arise, Matt. xxvi. 60. If we be at any time charged with what we are
innocent of let us not think it strange, as though some new thing
happened to us; so persecuted they the prophets, even the great
prophet.
II. Ingratitude. Call a man ungrateful and you can call him no worse.
This was the character of David's enemies (v. 12): They rewarded me
evil for good. A great deal of good service he had done to his king,
witness his harp, witness Goliath's sword, witness the foreskins of the
Philistines; and yet his king vowed his death, and his country was made
too hot for him. This is to the spoiling of his soul; this base unkind
usage robs him of his comfort, and cuts him to the heart, more than
anything else. Nay, he had deserved well not only of the public in
general, but of those particular persons that were now most bitter
against him. Probably it was then well known whom he meant; it may be
Saul himself for one, whom he was sent for to attend upon when he was
melancholy and ill, and to whom he was serviceable to drive away the
evil spirit, not with his harp, but with his prayers; to others of the
courtiers, it is likely, he had shown this respect, while he lived at
court, who now were, of all others, most abusive to him. Herein he was
a type of Christ, to whom this wicked world was very ungrateful. John
x. 32. Many good works have I shown you from my Father; for which of
those do you stone me? David here shows,
1. How tenderly, and with what a cordial affection, he had behaved
towards them in their afflictions (v. 13, 14): They were sick. Note,
Even the palaces and courts of princes are not exempt from the
jurisdiction of death and the visitation of sickness. Now when these
people were sick, (1.) David mourned for them and sympathized with them
in their grief. They were not related to him; he was under no
obligations to them; he would lose nothing by their death, but perhaps
be a gainer by it; and yet he behaved himself as though they had been
his nearest relations, purely from a principle of compassion and
humanity. David was a man of war, and of a bold stout spirit, and yet
was thus susceptible of the impressions of sympathy, forgot the bravery
of the hero, and seemed wholly made up of love and pity; it was a rare
composition of hardiness and tenderness, courage and compassion, in the
same breast. Observe, He mourned as for a brother or mother, which
intimates that it is our duty, and well becomes us, to lay to heart the
sickness, and sorrow, and death of our near relations. Those that do
not are justly stigmatized as without natural affection. (2.) He prayed
for them. He discovered not only the tender affection of a man, but the
pious affection of a saint. He was concerned for their precious souls,
and, since he helped them with his prayers to God for mercy and grace;
and the prayers of one who had so great an interest in heaven were of
more value than perhaps they knew or considered. With his prayers he
joined humiliation and self-affliction, both in his diet (he fasted, at
least from pleasant bread) and in his dress; he clothed himself with
sackcloth, thus expressing his grief, not only for their affliction,
but for their sin; for this was the guise and practice of a penitent.
We ought to mourn for the sins of those that do not mourn for them
themselves. His fasting also put an edge upon his praying, and was an
expression of the fervour of it; he was so intent in his devotions that
he had no appetite to meat, nor would allow himself time for eating:
"My prayer returned into my own bosom; I had the comfort of having done
my duty, and of having approved myself a loving neighbour, though I
could not thereby win upon them nor make them my friends." We shall not
lose by the good offices we have done to any, how ungrateful soever
they are; for our rejoicing will be this, the testimony of our
conscience.
2. How basely and insolently and with what a brutish enmity, and worse
than brutish, they had behaved towards him (v. 15, 16); In my adversity
they rejoiced. When he fell under the frowns of Saul, was banished the
court, and persecuted as a criminal, they were pleased, were glad at
his calamities, and got together in their drunken clubs to make
themselves and one another merry with the disgrace of this great
favourite. Well, might he call them abjects, for nothing could be more
vile and sordid than to triumph in the fall of a man of such unstained
honour and consummate virtue. But this was not all. (1.) They tore him,
rent his good name without mercy, said all the ill they could of him
and fastened upon him all the reproach their cursed wit and malice
could reach to. (2.) They gnashed upon him with their teeth; they never
spoke of him but with the greatest indignation imaginable, as those
that would have eaten him up if they could. David was the fool in the
play, and his disappointment all the table-talk of the hypocritical
mockers at feasts; it was the song of the drunkards. The comedians, who
may fitly be called hypocritical mockers (for which does a hypocrite
signify but a stage-player?) and whose comedies, it is likely, were
acted at feasts and balls, chose David for their subject, bantered and
abused him, while the auditory, in token of their agreement with the
plot, hummed, and gnashed upon him with their teeth. Such has often
been the hard fate of the best of men. The apostles were made a
spectacle to the world. David was looked upon with ill-will for no
other reason than because he was caressed by the people. It is a
vexation of spirit which attends even a right work that for this a man
is envied of his neighbour, Eccl. iv. 4. And who can stand before envy?
Prov. xxvii. 4.
Sorrowful Complaints; David's Appeal and Prayer to God.
17 Lord, how long wilt thou look on? rescue my soul from their
destructions, my darling from the lions. 18 I will give thee thanks
in the great congregation: I will praise thee among much people. 19
Let not them that are mine enemies wrongfully rejoice over me: neither
let them wink with the eye that hate me without a cause. 20 For they
speak not peace: but they devise deceitful matters against them that
are quiet in the land. 21 Yea, they opened their mouth wide against
me, and said, Aha, aha, our eye hath seen it. 22 This thou hast seen,
O Lord: keep not silence: O Lord, be not far from me. 23 Stir up
thyself, and awake to my judgment, even unto my cause, my God and my
Lord. 24 Judge me, O Lord my God, according to thy righteousness; and
let them not rejoice over me. 25 Let them not say in their hearts,
Ah, so would we have it: let them not say, We have swallowed him up.
26 Let them be ashamed and brought to confusion together that rejoice
at mine hurt: let them be clothed with shame and dishonour that magnify
themselves against me. 27 Let them shout for joy, and be glad, that
favour my righteous cause: yea, let them say continually, Let the Lord
be magnified, which hath pleasure in the prosperity of his servant.
28 And my tongue shall speak of thy righteousness and of thy praise all
the day long.
In these verses, as before,
I. David describes the great injustice, malice, and insolence, of his
persecutors, pleading this with God as a reason why he should protect
him from them and appear against them. 1. They were very unrighteous;
they were his enemies wrongfully, for he never gave them any
provocation: They hated him without a cause; nay, for that for which
they ought rather to have loved and honoured him. This is quoted, with
application to Christ, and is said to be fulfilled in him. John xv. 25,
They hated me without cause. 2. They were very rude; they could not
find in their hearts to show him common civility: They speak not peace;
if they met him, they had not the good manners to give him the time of
day; like Joseph's brethren, that could not speak peaceably to him,
Gen. xxxvii. 4. 3. They were very proud and scornful (v. 21): They
opened their mouth wide against me; they shouted and huzzaed when they
saw his fall; they bawled after him when he was forced to quit the
court, "Aha! aha! this is the day we longed to see." 4. They were very
barbarous and base, for they trampled upon him when he was down,
rejoiced at his hurt, and magnified themselves against him, v. 26.
Turba Remi sequitur fortunam, ut semper, et odit damnatos--The Roman
crowd, varying their opinions with every turn of fortune, are sure to
execrate the fallen. Thus, when the Son of David was run upon by the
rulers, the people cried, Crucify him, crucify him. 5. They set
themselves against all the sober good people that adhered to David (v.
20): They devised deceitful matters, to trepan and ruin those that were
quiet in the land. Note, (1.) It is the character of the godly in the
land that they are the quiet in the land, that they live in all dutiful
subjection to government and governors, in the Lord, and endeavour, as
much as in them lies, to live peaceably with all men, however they may
have been misrepresented as enemies to Cæsar and hurtful to kings and
provinces. I am for peace, Ps. cxx. 7. (2.) Though the people of God
are, and study to be, a quiet people, yet it has been the common
practice of their enemies to devise deceitful matters against them. All
the hellish arts of malice and falsehood are made use of to render them
odious or despicable; their words and actions are misconstrued, even
that which they abhor is fathered upon them, laws are made to ensnare
them (Dan. vi. 4, &c.), and all to ruin them and root them out. Those
that hated David thought scorn, like Haman, to lay hands on him alone,
but contrived to involve all the religious people of the land in the
same ruin with him.
II. He appeals to God against them, the God to whom vengeance belongs,
appeals to his knowledge (v. 22): This thou hast seen. They had falsely
accused him, but God, who knows all things, knew that he did not
falsely accuse them, nor make them worse than really they were. They
had carried on their plots against him with a great degree of secresy
(v. 15): "I knew it not, till long after, when they themselves gloried
in it; but thy eye was upon them in their close cabals and thou art a
witness of all they have said and done against me and thy people." He
appeals to God's justice: Awake to my judgment, even to my cause, and
let it have a hearing at thy bar, v. 23. "Judge me, O Lord my God! pass
sentence upon this appeal, according to the righteousness of thy nature
and government," v. 24. See this explained by Solomon, 1 Kings vii. 31,
32. When thou art appealed to, hear in heaven, and judge, by condemning
the wicked and justifying the righteous.
III. He prays earnestly to God to appear graciously for him and his
friends, against his and their enemies, that by his providence the
struggle might issue to the honour and comfort of David and to the
conviction and confusion of his persecutors. 1. He prays that God would
act for him, and not stand by as a spectator (v. 17): "Lord, how long
wilt thou look on? How long wilt thou connive at the wickedness of the
wicked? Rescue my soul from the destructions they are plotting against
it; rescue my darling, my only one, from the lions. My soul is my only
one, and therefore the greater is the shame if I neglect it and the
greater the loss if I lose it: it is my only one, and therefore ought
to be my darling, ought to be carefully protected and provided for. It
is my soul that is in danger; Lord, rescue it. It does, in a peculiar
manner, belong to the Father of spirits, therefore claim thy own; it is
thine, save it. Lord, keep not silence, as if thou didst consent to
what is done against me! Lord, be not far from me (v. 22), as if I were
a stranger that thou wert not concerned for; let not me beheld afar
off, as the proud are." 2. He prays that his enemies might not have
cause to rejoice (v. 19): Let them not rejoice over me (and again, v.
24); not so much because it would be a mortification to him to be
trampled upon the abjects, as because it would turn to the dishonour of
God and the reproach of his confidence in God. It would harden the
hearts of his enemies in their wickedness and confirm them in their
enmity to him, and would be a great discouragement to all the pious
Jews that were friends to his righteous cause. He prays that he might
never be in such imminent danger as that they should say in their
hearts, Ah! so would we have it (v. 25), much more that he might not be
reduced to such extremity that they should say, We have swallowed him
up; for then they will reflect upon God himself. But, on the contrary,
that they might be ashamed and brought to confusion together (v. 26, as
before, v. 4); he desires that his innocency might be so cleared that
they might be ashamed of the calumnies with which they had loaded him,
that his interest might be so confirmed that they might be ashamed of
their designs against him and their expectations of his ruin, that they
might either be brought to that shame which would be a step towards
their reformation or that that might be their portion which would be
their everlasting misery. 3. He prays that his friends might have cause
to rejoice and give glory to God, v. 27. Notwithstanding the arts that
were used to blacken David, and make him odious, and to frighten people
from owning him, there were some that favoured his righteous cause,
that knew he was wronged and bore a good affection to him; and he prays
for them, (1.) That they might rejoice with him in his joys. It is a
great pleasure to all that are good to see an honest man, and an honest
cause, prevail and prosper; and those that heartily espouse the
interests of God's people, and are willing to take their lot with them
even when they are run down and trampled upon, shall in due time shout
for joy and be glad, for the righteous cause will at length be a
victorious cause. (2.) That they might join with him in his praises:
Let them say continually, The Lord be magnified, by us and others, who
hath pleasure in the prosperity of his servant. Note, [1.] The great
God has pleasure in this prosperity of good people, not only of his
family, the church in general, but of every particular servant in his
family. He has pleasure in the prosperity both of their temporal and of
their spiritual affairs, and delights not in their griefs; for he does
not afflict willingly; and we ought therefore to have pleasure in their
prosperity, and not to envy it. [2.] When God in his providence shows
his good-will to the prosperity of his servants, and the pleasure he
takes in it, we ought to acknowledge it with thankfulness, to his
praise, and to say, The Lord be magnified.
IV. The mercy he hoped to win by prayer he promises to wear with
praise: "I will give thee thanks, as the author of my deliverance (v.
18), and my tongue shall speak of thy righteousness, the justice of thy
judgments and the equity of all thy dispensations;" and this, 1.
Publicly, as one that took a pleasure in owning his obligations to his
God, so far was he from being ashamed of them. He will do it in the
great congregation, and among much people, that God might be honoured
and many edified. 2. Constantly. He will speak God's praise every day
(so it may be read) and all the day long; for it is a subject that will
never be exhausted, no, not by the endless praises of saints and
angels.
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P S A L M S
PSALM XXXVI.
It is uncertain when, and upon what occasion, David penned this psalm,
probably when he was struck at either by Saul or by Absalom; for in it
he complains of the malice of his enemies against him, but triumphs in
the goodness of God to him. We are here led to consider, and it will do
us good to consider seriously, I. The sinfulness of sin, and how
mischievous it is, ver. 1-4. II. The goodness of God, and how gracious
he is, 1. To all his creatures in general, ver. 5, 6. 2. To his own
people in a special manner, ver. 7-9. By this the psalmist is
encouraged to pray for all the saints (ver. 10), for himself in
particular and his own preservation (ver. 11), and to triumph in the
certain fall of his enemies, ver. 12. If, in singing this psalm, our
hearts be duly affected with the hatred of sin and satisfaction in
God's lovingkindness, we sing it with grace and understanding.
The Character of the Wicked.
To the chief Musician. A psalm of David the servant of the Lord.
1 The transgression of the wicked saith within my heart, that there is
no fear of God before his eyes. 2 For he flattereth himself in his
own eyes, until his iniquity be found to be hateful. 3 The words of
his mouth are iniquity and deceit: he hath left off to be wise, and to
do good. 4 He deviseth mischief upon his bed; he setteth himself in a
way that is not good; he abhorreth not evil.
David, in the title of this psalm, is styled the servant of the Lord;
why in this, and not in any other, except in Ps. xviii. (title), no
reason can be given; but so he was, not only as every good man is God's
servant, but as a king, as a prophet, as one employed in serving the
interests of God's kingdom among men more immediately and more
eminently than any other in his day. He glories in it, Ps. cxvi. 16. It
is no disparagement, but an honour, to the greatest of men, to be the
servants of the great God; it is the highest preferment a man is
capable of in this world.
David, in these verses, describes the wickedness of the wicked; whether
he means his persecutors in particular, or all notorious gross sinners
in general, is not certain. But we have here sin in its causes and sin
in its colours, in its root and in its branches.
I. Here is the root of bitterness, from which all the wickedness of the
wicked comes. It takes rise, 1. From their contempt of God and the want
of a due regard to him (v. 1): "The transgression of the wicked (as it
is described afterwards, v. 3, 4) saith within my heart (makes me to
conclude within myself) that there is no fear of God before his eyes;
for, if there were, he would not talk and act so extravagantly as he
does; he would not, he durst not, break the laws of God, and violate
his covenants with him, if he had any awe of his majesty or dread of
his wrath." Fitly therefore is it brought into the form of indictments
by our law that the criminal, not having the fear of God before his
eyes, did so and so. The wicked did not openly renounce the fear of
God, but their transgression whispered it secretly into the minds of
all those that knew any thing of the nature of piety and impiety. David
concluded concerning those who lived at large that they lived without
God in the world. 2. From their conceit of themselves and a cheat they
wilfully put upon their own souls (v. 2): He flattereth himself in his
own eyes; that is, while he goes on in sin, he thinks he does wisely
and well for himself, and either does not see or will not own the evil
and danger of his wicked practices; he calls evil good and good evil;
his licentiousness he pretends to be but his just liberty, his fraud
passes for his prudence and policy, and his persecuting the people of
God, he suggests to himself, is a piece of necessary justice. If his
own conscience threaten him for what he does, he says, God will not
require it; I shall have peace though I go on. Note, Sinners are
self-destroyers by being self-flatterers. Satan could not deceive them
if they did not deceive themselves. But will the cheat last always? No;
the day is coming when the sinner will be undeceived, when his iniquity
shall be found to be hateful. Iniquity is a hateful thing; it is that
abominable thing which the Lord hates, and which his pure and jealous
eye cannot endure to look upon. It is hurtful to the sinner himself,
and therefore ought to be hateful to him; but it is not so; he rolls it
under his tongue as a sweet morsel, because of the secular profit and
sensual pleasure which may attend it; yet the meat in his bowels will
be turned, it will be the gall of asps, Job xx. 13, 14. When their
consciences are convinced, and sin appears in its true colours and
makes them a terror to themselves--when the cup of trembling is put
into their hands and they are made to drink the dregs of it--then their
iniquity will be found hateful, and their self-flattery their
unspeakable folly, and an aggravation of their condemnation.
II. Here are the cursed branches which spring from this root of
bitterness. The sinner defies God, and even deifies himself, and then
what can be expected but that he should go all to naught? These two
were the first inlets of sin. Men do not fear God, and therefore they
flatter themselves, and then, 1. They make no conscience of what they
say, true of false, right or wrong (v. 3): The words of his mouth are
iniquity and deceit, contrived to do wrong, and yet to cover it with
specious and plausible pretences. It is no marvel if those that deceive
themselves contrive how to deceive all mankind; for to whom will those
be true who are false to their own souls? 2. What little good there has
been in them is gone; the sparks of virtue are extinguished, their
convictions baffled, their good beginnings come to nothing: They have
left off to be wise and to do good. They seemed to be under the
direction of wisdom and the government of religion, but they have
broken these bonds asunder; they have shaken off their religion, and
therewith their wisdom. Note, Those that leave off to do good leave off
to be wise. 3. Having left off to do good, they contrive to do hurt and
to be vexatious to those about them that are good and do good (v. 4):
He devises mischief upon his bed. Note, (1.) Omissions make way for
commissions. When men leave off doing good, leave off praying, leave
off their attendance on God's ordinances and their duty to him, the
devil easily makes them his agents, his instruments to draw those that
will be drawn into sin, and, with respect to those that will not, to
draw them into trouble. Those that leave off to do good begin to do
evil; the devil, being an apostate from his innocency, soon became a
tempter to Eve and a persecutor of righteous Abel. (2.) It is bad to do
mischief, but it is worse to devise it, to do it deliberately and with
resolution, to set the wits on work to contrive to do it most
effectually, to do it with plot and management, with the subtlety, as
well as the malice, of the old serpent, to devise it upon the bed,
where we should be meditating upon God and his word, Mic. ii. 1. This
argues the sinner's heart fully set in him to do evil. 4. Having
entered into the way of sin, that way that is not good, that has good
neither in it nor at the end of it, they persist and resolve to
persevere in that way. He sets himself to execute the mischief he has
devised, and nothing shall be withholden from him which he has purposed
to do, though it be ever to contrary both to his duty and to his true
interest. If sinners did not steel their hearts and brazen their faces
with obstinacy and impudence, they could not go on in their evil ways,
in such a direct opposition to all that is just and good. 5. Doing evil
themselves, they have no dislike at all of it in others: He abhors not
evil, but on the contrary, takes pleasure in it, and is glad to see
others as bad as himself. Or this may denote his impenitency in sin.
Those that have done evil, if God give them repentance, abhor the evil
they have done and themselves because of it; it is bitter in the
reflection, however sweet it was in the commission. But these hardened
sinners have such seared stupefied consciences that they never reflect
upon their sins afterwards with any regret or remorse, but stand to
what they have done, as if they could justify it before God himself.
Some think that David, in all this, particularly means Saul, who had
cast off the fear of God and left off all goodness, who pretended
kindness to him when he gave him his daughter to wife, but at the same
time was devising mischief against him. But we are under no necessity
of limiting ourselves so in the exposition of it; there are too many
among us to whom the description agrees, which is to be greatly
lamented.
The Amazing Goodness of God; Favour of God towards His People;
5 Thy mercy, O Lord, is in the heavens; and thy faithfulness reacheth
unto the clouds. 6 Thy righteousness is like the great mountains; thy
judgments are a great deep: O Lord, thou preservest man and beast. 7
How excellent is thy lovingkindness, O God! therefore the children of
men put their trust under the shadow of thy wings. 8 They shall be
abundantly satisfied with the fatness of thy house; and thou shalt make
them drink of the river of thy pleasures. 9 For with thee is the
fountain of life: in thy light shall we see light. 10 O continue thy
lovingkindness unto them that know thee; and thy righteousness to the
upright in heart. 11 Let not the foot of pride come against me, and
let not the hand of the wicked remove me. 12 There are the workers of
iniquity fallen: they are cast down, and shall not be able to rise.
David, having looked round with grief upon the wickedness of the
wicked, here looks up with comfort upon the goodness of God, a subject
as delightful as the former was distasteful and very proper to be set
in the balance against it. Observe,
I. His meditations upon the grace of God. He sees the world polluted,
himself endangered, and God dishonoured, by the transgressions of the
wicked; but, of a sudden, he turns his eye, and heart, and speech, to
God "However it be, yet thou art good." He here acknowledges,
1. The transcendent perfections of the divine nature. Among men we have
often reason to complain, There is no truth nor mercy, (Hos. iv. 1), no
judgment nor justice, Isa. v. 7. But all these may be found in God
without the least alloy. Whatever is missing, or amiss, in the world,
we are sure there is nothing missing, nothing amiss, in him that
governs it. (1.) He is a God of inexhaustible goodness: Thy mercy, O
Lord! is in the heavens. If men shut up the bowels of their compassion,
yet with God, at the throne of his grace, we shall find mercy. When men
are devising mischief against us God's thoughts concerning us, if we
cleave closely to him, are thoughts of good. On earth we meet with
little content and a great deal of disquiet and disappointment; but in
the heavens, where the mercy of God reigns in perfection and to
eternity, there is all satisfaction; there therefore, if we would be
easy, let us have our conversation, and there let us long to be. How
bad soever the world is, let us never think the worse of God nor of his
government; but, from the abundance of wickedness that is among men,
let us take occasion, instead of reflecting upon God's purity, as if he
countenanced sin, to admire his patience, that he bears so much with
those that so impudently provoke him, nay, and causes his sun to shine
and his rain to fall upon them. If God's mercy were not in the heavens
(that is, infinitely above the mercies of any creature), he would, long
ere this, have drowned the world again. See Isa. lv. 8, 9; Hos. xi. 9.
(2.) He is a God of inviolable truth: Thy faithfulness reaches unto the
clouds. Though God suffers wicked people to do a great deal of
mischief, yet he is and will be faithful to his threatenings against
sin, and there will come a day when he will reckon with them; he is
faithful also to his covenant with his people, which cannot be broken,
nor one jot or tittle of the promises of it defeated by all the malice
of earth and hell. This is matter of great comfort to all good people,
that, though men are false, God is faithful; men speak vanity, but the
words of the Lord are pure words. God's faithfulness reaches so high
that it does not change with the weather, as men's does, for it reaches
to the skies (so it should be read, as some think), above the clouds,
and all the changes of the lower region. (3.) He is a God of
incontestable justice and equity: Thy righteousness is like the great
mountains, so immovable and inflexible itself and so conspicuous and
evident to all the world; for no truth is more certain nor more plain
than this, That the Lord is righteous in all his ways, and that he
never did, nor ever will do, any wrong to any of his creatures. Even
when clouds and darkness are round about him, yet judgment and justice
are the habitation of his throne, Ps. xcvii. 2. (4.) He is a God of
unsearchable wisdom and design: "Thy judgments are a great deep, not to
be fathomed with the line and plummet of any finite understanding." As
his power is sovereign, which he owes not any account of to us, so his
method is singular and mysterious, which cannot be accounted for by us:
His way is in the sea and his path in the great waters. We know that he
does all wisely and well; but what he does we know not now; it will be
time enough to know hereafter.
2. The extensive care and beneficence of the divine Providence: "Thou
preservest man and beast, not only protectest them from mischief, but
suppliest them with that which is needful for the support of life." The
beasts, though not capable of knowing and praising God, are yet
graciously provided for; their eyes wait on him, and he gives them
their meat in due season. Let us not wonder that God gives food to bad
men, for he feeds the brute-creatures; and let us not fear but that he
will provide well for good men; he that feeds the young lions will not
starve his own children.
3. The peculiar favour of God to the saints. Observe,
(1.) Their character, v. 7. They are such as are allured by the
excellency of God's loving-kindness to put their trust under the shadow
of his wings. [1.] God's loving-kindness is precious to them. They
relish it; they taste a transcendent sweetness in it; they admire God's
beauty and benignity above any thing in this world, nothing so amiable,
so desirable. Those know not God that do not admire his
loving-kindness; and those know not themselves that do not earnestly
covet it. [2.] They therefore repose an entire confidence in him. They
have recourse to him, put themselves under his protection, and then
think themselves safe and find themselves easy, as the chickens under
the wings of the hen, Matt. xxiii. 37. It was the character of
proselytes that they came to trust under the wings of the God of Israel
(Ruth ii. 12); and what more proper to gather proselytes than the
excellency of his loving-kindness? What more powerful to engage our
complacency to him and on him? Those that are thus drawn by love will
cleave to him.
(2.) Their privilege. Happy, thrice happy, the people whose God is the
Lord, for in him they have, or may have, or shall have, a complete
happiness. [1.] Their desires shall be answered, (v. 8): They shall be
abundantly satisfied with the fatness of thy house, their wants
supplied; their cravings gratified, and their capacities filled. In God
all-sufficient they shall have enough, all that which an enlightened
enlarged soul can desire or receive. The gains of the world and the
delights of sense will surfeit, but never satisfy, Isa. lv. 2. But the
communications of divine favour and grace will satisfy, but never
surfeit. A gracious soul, though still desiring more of God, never
desires more than God. The gifts of Providence so far satisfy them that
they are content with such things as they have. I have all, and abound,
Phil. iv. 18. The benefit of holy ordinances is the fatness of God's
house, sweet to a sanctified soul and strengthening to the spiritual
and divine life. With this they are abundantly satisfied; they desire
nothing more in this world than to live a life of communion with God
and to have the comfort of the promises. But the full, the abundant
satisfaction is reserved for the future state, the house not made with
hands, eternal in the heavens. Every vessel will be full there. [2.]
Their joys shall be constant: Thou shalt make them drink of the river
of thy pleasures. First, There are pleasures that are truly divine.
"They are thy pleasures, not only which come from thee as the giver of
them, but which terminate in thee as the matter and centre of them."
Being purely spiritual, they are of the same nature with those of the
glorious inhabitants of the upper world, and bear some analogy even to
the delights of the Eternal Mind. Secondly, There is a river of these
pleasures, always full, always fresh, always flowing. There is enough
for all, enough for each; see Ps. xlvi. 4. The pleasures of sense are
putrid puddle-water; those of faith are pure and pleasant, clear as
crystal, Rev. xxii. 1. Thirdly, God has not only provided this river of
pleasures for his people, but he makes them to drink of it, works in
them a gracious appetite to these pleasures, and by his Spirit fills
their souls with joy and peace in believing. In heaven they shall be
for ever drinking of those pleasures that are at God's right hand,
satiated with a fulness of joy, Ps. xvi. 11. [3.] Life and light shall
be their everlasting bliss and portion, v. 9. Having God himself for
their felicity, First, In him they have a fountain of life, from which
those rivers of pleasure flow, v. 8. The God of nature is the fountain
of natural life. In him we live, and move, and have our being. The God
of grace is the fountain of spiritual life. All the strength and
comfort of a sanctified soul, all its gracious principles, powers, and
performances, are from God. He is the spring and author of all its
sensations of divine things, and all its motions towards them: he
quickens whom he will; and whosoever will may come, and take from him
of the waters of life freely. He is the fountain of eternal life. The
happiness of glorified saints consists in the vision and fruition of
him, and in the immediate communications of his love, without
interruption or fear of cessation. Secondly, In him they have light in
perfection, wisdom, knowledge, and joy, all included in this light: In
thy light we shall see light, that is, 1. "In the knowledge of thee in
grace, and the vision of thee in glory, we shall have that which will
abundantly suit and satisfy our understandings." That divine light
which shines in the scripture, and especially in the face of Christ,
the light of the world, has all truth in it. When we come to see God
face to face, within the veil, we shall see light in perfection, we
shall know enough then, 1 Cor. xiii. 12; 1 John iii. 2. 2. "In
communion with thee now; by the communications of thy grace to us and
the return of our devout affections to thee, and in the fruition of
thee shortly in heaven, we shall have a complete felicity and
satisfaction. In thy favour we have all the good we can desire." This
is a dark world; we see little comfort in it; but in the heavenly light
there is true light, and no false light, light that is lasting and
never wastes. In this world we see God, and enjoy him by creatures and
means; but in heaven God himself shall be with us (Rev. xxi. 3) and we
shall see and enjoy him immediately.
II. We have here David's prayers, intercessions, and holy triumphs,
grounded upon these meditations.
1. He intercedes for all saints, begging that they may always
experience the benefit and comfort of God's favour and grace, v. 10.
(1.) The persons he prays for are those that know God, that are
acquainted with him, acknowledge him, and avouch him for theirs--the
upright in heart, that are sincere in their profession of religion, and
faithful both to God and man. Those that are not upright with God do
not know him as they should. (2.) The blessing he begs for them is
God's loving-kindness (that is, the tokens of his favour towards them)
and his righteousness (that is, the workings of his grace in them); or
his loving-kindness and righteousness are his goodness according to
promise; they are mercy and truth. (3.) The manner in which he desires
this blessing may be conveyed: O continue it, draw it out, as the
mother draws out her breasts to the child, and then the child draws out
the milk from the breasts. Let it be drawn out to a length equal to the
line of eternity itself. The happiness of the saints in heaven will be
in perfection, and yet in continual progression (as some thing); for
the fountain there will be always full and the streams always flowing.
In these is continuance, Isa. lxiv. 5.
2. He prays for himself, that he might be preserved in his integrity
and comfort (v. 11): "Let not the foot of pride come against me, to
trip up my heels, or trample upon me; and let not the hand of the
wicked, which is stretched out against me, prevail to remove me, either
from my purity and integrity, by any temptation, or from my peace and
comfort, by any trouble." Let not those who fight against God triumph
over those who desire to cleave to him. Those that have experienced the
pleasure of communion with God cannot but desire that nothing may ever
remove them from him.
3. He rejoices in hope of the downfall of all his enemies in due time
(v. 12): "There, where they thought to gain the point against me, they
have themselves fallen, been taken in that snare which they laid for
me." There, in the other world (so some), where the saints stand in the
judgment, and have a place in God's house, the workers of iniquity are
cast in the judgment, are cast down into hell, into the bottomless pit,
out of which they shall assuredly never be able to rise from under the
insupportable weight of God's wrath and curse. It is true we are not to
rejoice when any particular enemy of ours falls; but the final
overthrow of all the workers of iniquity will be the everlasting
triumph of glorified saints.
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P S A L M S
PSALM XXXVII.
This psalm is a sermon, and an excellent useful sermon it is,
calculated not (as most of the psalms) for our devotion, but for our
conversation; there is nothing in it of prayer or praise, but it is all
instruction; it is "Maschil--a teaching psalm;" it is an exposition of
some of the hardest chapters in the book of Providence, the advancement
of the wicked and the disgrace of the righteous, a solution of the
difficulties that arise thereupon, and an exhortation to conduct
ourselves as becomes us under such dark dispensations. The work of the
prophets (and David was one) was to explain the law. Now the law of
Moses had promised temporal blessings to the obedient, and denounced
temporal miseries against the disobedient, which principally referred
to the body of the people, the nation as a nation; for, when they came
to be applied to particular persons, many instances occurred of sinners
in prosperity and saints in adversity; to reconcile those instances
with the word that God had spoken is the scope of the prophet in this
psalm, in which, I. He forbids us to fret at the prosperity of the
wicked in their wicked ways, ver. 1, 7, 8. II. He gives very good
reasons why we should not fret at it. 1. Because of the scandalous
character of the wicked (ver. 12, 14, 21, 32) notwithstanding their
prosperity, and the honourable character of the righteous, ver. 21, 26,
30, 31. 2. Because of the destruction and ruin which the wicked are
nigh to (ver. 2, 9, 10, 20, 35, 36, 38) and the salvation and
protection which the righteous are sure of from all the malicious
designs of the wicked, ver. 13, 15, 17, 28, 33, 39, 40. 3. Because of
the particular mercy God has in store for all good people and the
favour he shows them, ver. 11, 16, 18, 19, 22-25, 28, 29, 37. III. He
prescribes very good remedies against this sin of envying the
prosperity of the wicked, and great encouragement to use those
remedies, ver. 3-6, 27, 34. In singing this psalm we must teach and
admonish one another rightly to understand the providence of God and to
accommodate ourselves to it, at all times carefully to do our duty and
then patiently to leave the event with God and to believe that, how
black soever things may look for the present, it shall be "well with
those that fear God, that fear before him."
Exhortations and Promises.
A psalm of David.
1 Fret not thyself because of evildoers, neither be thou envious
against the workers of iniquity. 2 For they shall soon be cut down
like the grass, and wither as the green herb. 3 Trust in the Lord,
and do good; so shalt thou dwell in the land, and verily thou shalt be
fed. 4 Delight thyself also in the Lord; and he shall give thee the
desires of thine heart. 5 Commit thy way unto the Lord; trust also in
him; and he shall bring it to pass. 6 And he shall bring forth thy
righteousness as the light, and thy judgment as the noonday.
The instructions here given are very plain; much need not be said for
the exposition of them, but there is a great deal to be done for the
reducing of them to practice, and there they will look best.
I. We are here cautioned against discontent at the prosperity and
success of evil-doers (v. 1, 2): Fret not thyself, neither be thou
envious. We may suppose that David speaks this to himself first, and
preaches it to his own heart (in his communing with that upon his bed),
for the suppressing of those corrupt passions which he found working
there, and then leaves it in writing for instruction to others that
might be in similar temptation. That is preached best, and with most
probability of success, to others, which is first preached to
ourselves. Now, 1. When we look abroad we see the world full of
evil-doers and workers of iniquity, that flourish and prosper, that
have what they will and do what they will, that live in ease and pomp
themselves and have power in their hands to do mischief to those about
them. So it was in David's time; and therefore, if it is so still, let
us not marvel at the matter, as though it were some new or strange
thing. 2. When we look within we find ourselves tempted to fret at
this, and to be envious against these scandals and burdens, these
blemishes and common nuisances, of this earth. We are apt to fret at
God, as if he were unkind to the world and unkind to his church in
permitting such men to live, and prosper, and prevail, as they do. We
are apt to fret ourselves with vexation at their success in their evil
projects. We are apt to envy them the liberty they take in getting
wealth, and perhaps by unlawful means, and in the indulgence of their
lusts, and to wish that we could shake off the restraints of conscience
and do so too. We are tempted to think them the only happy people, and
to incline to imitate them, and to join ourselves with them, that we
may share in their gains and eat of their dainties; and this is that
which we are warned against: Fret not thyself, neither be thou envious.
Fretfulness and envy are sins that are their own punishments; they are
the uneasiness of the spirit and the rottenness of the bones; it is
therefore in kindness to ourselves that we are warned against them. Yet
that is not all; for, 3. When we look forward with an eye of faith we
shall see no reason to envy wicked people their prosperity, for their
ruin is at the door and they are ripening apace for it, v. 2. They
flourish, but as the grass, and as the green herb, which nobody envies
nor frets at. The flourishing of a godly man is like that of a fruitful
tree (Ps. i. 3), but that of the wicked man is like grass and herbs,
which are very short-lived. (1.) They will soon wither of themselves.
Outward prosperity is a fading thing, and so is the life itself to
which it is confined. (2.) They will sooner be cut down by the
judgments of God. Their triumphing is short, but their weeping and
wailing will be everlasting.
II. We are here counselled to live a life on confidence and complacency
in God, and that will keep us from fretting at the prosperity of
evil-doers; if we do well for our own souls, we shall see little reason
to envy those that do so ill for theirs. Here are three excellent
precepts, which we are to be ruled by, and, to enforce them, three
precious promises, which we may rely upon.
1. We must make God our hope in the way of duty and then we shall have
a comfortable subsistence in this world, v. 3. (1.) It is required that
we trust in the Lord and do good, that we confide in God and conform to
him. The life of religion lies much in a believing reliance on God, his
favour, his providence, his promise, his grace, and a diligent care to
serve him and our generation, according to his will. We must not think
to trust in God and then live as we wish. No; it is not trusting God,
but tempting him, if we do not make conscience of our duty to him. Nor
must we think to do good, and then to trust to ourselves, and our own
righteousness and strength. No; we must both trust in the Lord and do
good. And then, (2.) It is promised that we shall be well provided for
in this world: So shalt thou dwell in the land, and verily thou shalt
be fed. He does not say, "So shalt thou get preferment, dwell in a
palace, and be feasted." This is not necessary; a man's life consists
not in the abundance of these things; but, "Thou shalt have a place to
live in, and that in the land, in Canaan, the valley of vision, and
thou shalt have food convenient for thee." This is more than we
deserve; it is as much as a good man will stipulate for (Gen. xxviii.
20) and it is enough for one that is going to heaven. "Thou shalt have
a settlement, a quiet settlement, and a maintenance, a comfortable
maintenance: Verily thou shalt be fed." Some read it, Thou shalt be fed
by faith, as the just are said to live by faith, and it is good living,
good feeding, upon the promises. "Verily thou shalt be fed, as Elijah
in the famine, with what is needful for thee." God himself is a
shepherd, a feeder, to all those that trust in him, Ps. xxiii. 1.
2. We must make God our heart's delight and then we shall have our
heart's desire, v. 4. We must not only depend upon God, but solace
ourselves in him. We must be well pleased that there is a God, that he
is such a one as he has revealed himself to be, and that he is our God
in covenant. We must delight ourselves in his beauty, bounty, and
benignity; our souls must return to him, and repose in him, as their
rest, and their portion for ever. Being satisfied of his
loving-kindness, we must be satisfied with it, and make that our
exceeding joy, Ps. xliii. 4. We were commanded (v. 3) to do good, and
then follows this command to delight in God, which is as much a
privilege as a duty. If we make conscience of obedience to God, we may
then take the comfort of a complacency in him. And even this pleasant
duty of delighting in God has a promise annexed to it, which is very
full and precious, enough to recompense the hardest services: He shall
give thee the desires of thy heart. He has not promised to gratify all
the appetites of the body and the humours of the fancy, but to grant
all the desires of the heart, all the cravings of the renewed
sanctified soul. What is the desire of the heart of a good man? It is
this, to know, and love, and live to God, to please him and to be
pleased in him.
3. We must make God our guide, and submit in every thing to his
guidance and disposal; and then all our affairs, even those that seem
most intricate and perplexed, shall be made to issue well and to our
satisfaction, v. 5, 6. (1.) The duty is very easy; and, if we do it
aright, it will make us easy: Commit thy way unto the Lord; roll thy
way upon the Lord (so the margin reads it), Prov. xvi. 3; Ps. lv. 22.
Cast thy burden upon the Lord, the burden of thy care, 1 Pet. v. 7. We
must roll it off ourselves, so as not to afflict and perplex ourselves
with thoughts about future events (Matt. vi. 25), not to cumber and
trouble ourselves either with the contrivance of the means or with
expectation of the end, but refer it to God, leave it to him by his
wise and good providence to order and dispose of all our concerns as he
pleases. Retreat thy way unto the Lord (so the LXX.), that is, "By
prayer spread thy case, and all thy cares about it, before the Lord"
(as Jephthah uttered all his words before the Lord in Mizpeh, Judg. xi.
11), "and then trust in him to bring it to a good issue, with a full
satisfaction that all is well that God does." We must do our duty (that
must be our care) and then leave the event with God. Sit still, and see
how the matter will fall, Ruth iii. 18. We must follow Providence, and
not force it, subscribe to Infinite Wisdom and not prescribe. (2.) The
promise is very sweet. [1.] In general, "He shall bring that to pass,
whatever it is, which thou hast committed to him, if not to thy
contrivance, yet to thy content. He will find means to extricate thee
out of thy straits, to prevent thy fears, and bring about thy purposes,
to thy satisfaction." [2.] In particular, "He will take care of thy
reputation, and bring thee out of thy difficulties, not only with
comfort, but with credit and honour: He shall bring forth thy
righteousness as the light and thy judgment as the noon-day." (v. 6),
that is, "he shall make it to appear that thou art an honest man, and
that is honour enough." First, It is implied that the righteousness and
judgment of good people may, for a time, be clouded and eclipsed,
either by remarkable rebukes of Providence (Job's great afflictions
darkened his righteousness) or by the malicious censures and reproaches
of men, who give them bad names which they no way deserve, and lay to
their charge things which they know not. Secondly, It is promised that
God will, in due time, roll away the reproach they are under, clear up
their innocency, and bring forth their righteousness, to their honour,
perhaps in this world, at furthest in the great day, Matt. xiii. 43.
Note, If we take care to keep a good conscience, we may leave it to God
to take care of our good name.
Exhortations and Promises.
7 Rest in the Lord, and wait patiently for him: fret not thyself
because of him who prospereth in his way, because of the man who
bringeth wicked devices to pass. 8 Cease from anger, and forsake
wrath: fret not thyself in any wise to do evil. 9 For evildoers shall
be cut off: but those that wait upon the Lord, they shall inherit the
earth. 10 For yet a little while, and the wicked shall not be: yea,
thou shalt diligently consider his place, and it shall not be. 11 But
the meek shall inherit the earth; and shall delight themselves in the
abundance of peace. 12 The wicked plotteth against the just, and
gnasheth upon him with his teeth. 13 The Lord shall laugh at him: for
he seeth that his day is coming. 14 The wicked have drawn out the
sword, and have bent their bow, to cast down the poor and needy, and to
slay such as be of upright conversation. 15 Their sword shall enter
into their own heart, and their bows shall be broken. 16 A little
that a righteous man hath is better than the riches of many wicked.
17 For the arms of the wicked shall be broken: but the Lord upholdeth
the righteous. 18 The Lord knoweth the days of the upright: and their
inheritance shall be for ever. 19 They shall not be ashamed in the
evil time: and in the days of famine they shall be satisfied. 20 But
the wicked shall perish, and the enemies of the Lord shall be as the
fat of lambs: they shall consume; into smoke shall they consume away.
In these verses we have,
I. The foregoing precepts inculcated; for we are so apt to disquiet
ourselves with needless fruitless discontents and distrusts that it is
necessary there should be precept upon precept, and line upon line, to
suppress them and arm us against them. 1. Let us compose ourselves by
believing in God: "Rest in the Lord, and wait patiently for him (v. 7),
that is, be well reconciled to all he does and acquiesce in it, for
that is best that is, because it is what God has appointed; and be well
satisfied that he will still make all to work for good to us, though we
know not how or which way." Be silent to the Lord (so the word is), not
with a sullen, but a submissive silence. A patient bearing of what is
laid upon us, with a patient expectation of what is further appointed
for us, is as much our interest as it is our duty, for it will make us
always easy; and there is a great deal of reason for it, for it is
making a virtue of necessity. 2. Let us not discompose ourselves at
what we see in this world: "Fret not thyself because of him who
prospers in his wicked way, who, though he is a bad man, yet thrives
and grows rich and great in the world; no, nor because of him who does
mischief with his power and wealth, and brings wicked devices to pass
against those that are virtuous and good, who seems to have gained his
point and to have run them down. If thy heart begins to rise at it,
stroke down thy folly, and cease from anger (v. 8), check the first
stirrings of discontent and envy, and do not harbour any hard thoughts
of God and his providence upon this account. Be not angry at any thing
that God does, but forsake that wrath; it is the worst kind of wrath
that can be. Fret not thyself in any wise to do evil; do not envy them
their prosperity, lest thou be tempted to fall in with them and to take
the same evil course that they take to enrich and advance themselves or
some desperate course to avoid them and their power." Note, A fretful
discontented spirit lies open to many temptations; and those that
indulge it are in danger of doing evil.
II. The foregoing reasons, taken from the approaching ruin of the
wicked notwithstanding their prosperity, and the real happiness of the
righteous notwithstanding their troubles, are here much enlarged upon
and the same things repeated in a pleasing variety of expression. We
were cautioned (v. 7) not to envy the wicked either worldly prosperity
or the success of their plots against the righteous, and the reasons
here given respect these two temptations severally:--
1. Good people have no reason to envy the worldly prosperity of wicked
people, nor to grieve or be uneasy at it, (1.) Because the prosperity
of the wicked will soon be at an end (v. 9): Evil-doers shall be cut
off by some sudden stroke of divine justice in the midst of their
prosperity; what they have got by sin will not only flow away from them
(Job xx. 28), but they shall be carried away with it. See the end of
these men (Ps. lxxiii. 17), how dear their ill-got gain will cost them,
and you will be far from envying them or from being willing to espouse
their lot, for better, for worse. Their ruin is sure, and it is very
near (v. 10): Yet a little while, and the wicked shall not be what they
now are; they are brought into desolation in a moment, Ps. lxxiii. 19.
Have a little patience, for the Judge stands before the door, Jam. v.
8, 9. Moderate your passion, for the Lord is at hand, Phil. iv. 5. And
when their ruin comes it will be an utter ruin; he and his shall be
extirpated; the day that comes shall leave him neither root nor branch
(Mal. iv. 1): Thou shalt diligently consider his place, where but the
other day he made a mighty figure, but it shall not be, you will not
find it; he shall leave nothing valuable, nothing honourable, behind.
him. To the same purport (v. 20), The wicked shall perish; their death
is their perdition, because it is the termination of all their joy and
a passage to endless misery. Blessed are the dead that die in the Lord;
but undone, for ever undone, are the dead that die in their sins. The
wicked are the enemies of the Lord; such those make themselves who will
not have him to reign over them, and as such he will reckon with them:
They shall consume as the fat of lambs, they shall consume into smoke.
Their prosperity, which gratifies their sensuality, is like the fat of
lambs, not solid or substantial, but loose and washy; and, when their
ruin comes, they shall fall as sacrifices to the justice of God and be
consumed as the fat of the sacrifices was upon the altar, whence it
ascended in smoke. The day of God's vengeance on the wicked is
represented as a sacrifice of the fat of the kidneys of rams (Isa.
xxxiv. 6); for he will be honoured by the ruin of his enemies, as he
was by the sacrifices. Damned sinners are sacrifices, Mark ix. 49. This
is a good reason why we should not envy them their prosperity; while
they are fed to the full, they are but in the fattening for the day of
sacrifice, like a lamb in a large place (Hos. iv. 16), and the more
they prosper the more will God be glorified in their ruin. (2.) Because
the condition of the righteous, even in this life, is every way better
and more desirable than that of the wicked, v. 16. In general, a little
that a righteous man has of the honour, wealth, and pleasure of this
world, is better than the riches of many wicked. Observe, [1.] The
wealth of the world is so dispensed by the divine Providence that it is
often the lot of good people to have but a little of it, and of wicked
people to have abundance of it; for thus God would show us that the
things of this world are not the best things, for, if they were, those
would have most that are best and dearest to God. [2.] That a godly
man's little is really better than a wicked man's estate, though ever
so much; for it comes from a better hand, from a hand of special love
and not merely from a hand of common providence,--it is enjoyed by a
better title (God gives it to them by promise, Gal. iii. 18),--it is
theirs by virtue of their relation to Christ, who is the heir of all
things,--and it is put to better use; it is sanctified to them by the
blessing of God. Unto the pure all things are pure, Tit. i. 15. A
little wherewith God is served and honoured is better than a great deal
prepared for Baal or for a base lust. The promises here made to the
righteous secure them such a happiness that they need not envy the
prosperity of evil-doers. Let them know to their comfort, First, That
they shall inherit the earth, as much of it as Infinite Wisdom sees
good for them; they have the promise of the life that now is, 1 Tim.
iv. 8. If all the earth were necessary to make them happy, they should
have it. All is theirs, even the world, and things present, as well as
things to come, 1 Cor. iii. 21, 22. They have it by inheritance, a safe
and honourable title, not by permission only and connivance. When
evil-doers are cut off the righteous sometimes inherit what they
gathered. The wealth of the sinner is laid up for the just, Job xxvii.
17; Prov. xiii. 22. This promise is here made, 1. To those that live a
life of faith (v. 9); Those that wait upon the Lord, as dependents on
him, expectants from him, and suppliants to him, shall inherit the
earth, as a token of his present favour to them and an earnest of
better things intended for them in the other world. God is a good
Master, that provides plentifully and well, not only for his working
servants, but for his waiting servants. 2. To those that live a quiet
and peaceable life (v. 11): The meek shall inherit the earth. They are
in least danger of being injured and disturbed in the possession of
what they have and they have most satisfaction in themselves and
consequently the sweetest relish of their creature-comforts. Our
Saviour has made this a gospel promise, and a confirmation of the
blessings he pronounced on the meek, Matt. v. 5. Secondly, That they
shall delight themselves in the abundance of peace, v. 11. Perhaps they
have not abundance of wealth to delight in; but they have that which is
better, abundance of peace, inward peace and tranquility of mind, peace
with God, and then peace in God, that great peace which those have that
love God's law, whom nothing shall offend (Ps. cxix. 165), that
abundance of peace which is in the kingdom of Christ (Ps. lxxii. 7),
that peace which the world cannot give (John xiv. 27), and which the
wicked cannot have, Isa. lvii. 21. This they shall delight themselves
in, and in it they shall have a continual feast; while those that have
abundance of wealth do but cumber and perplex themselves with it and
have little delight in it. Thirdly, That God knows their days, v. 18.
He takes particular notice of them, of all they do and of all that
happens to them. He keeps account of the days of their service, and not
one day's work shall go unrewarded, and of the days of their suffering,
that for those also they may receive a recompence. He knows their
bright days, and has pleasure in their prosperity; he knows their
cloudy and dark days, the days of their affliction, and as the day is
so shall the strength be. Fourthly, That their inheritance shall be for
ever; not their inheritance in the earth, but that incorruptible
indefeasible one which is laid up for them in heaven. Those that are
sure of an everlasting inheritance in the other world have no reason to
envy the wicked their transitory possessions and pleasures in this
world. Fifthly, That in the worst of times it shall go well with them
(v. 19): They shall not be ashamed of their hope and confidence in God,
nor of the profession they have made of religion; for the comfort of
that will stand them in stead, and be a real support to them, in evil
times. When others droop they shall lift up their heads with joy and
confidence: Even in the days of famine, when others are dying for
hunger round about them, they shall be satisfied, as Elijah was; in
some way or other God will provide food convenient for them, or give
them hearts to be satisfied and content without it, so that, if they
should be hardly bestead and hungry, they shall not (as the wicked do)
fret themselves and curse their king and their God (Isa. vii. 21), but
rejoice in God as the God of their salvation even when the fig-tree
does not blossom, Hab. iii. 17, 18.
2. Good people have no reason to fret at the occasional success of the
designs of the wicked against the just. Though they do bring some of
their wicked devices to pass, which makes us fear they will gain their
point and bring them all to pass, yet let us cease from anger, and not
fret ourselves so as to think of giving up the cause. For,
(1.) Their plots will be their shame, v. 12, 13. It is true the wicked
plotteth against the just; there is a rooted enmity in the seed of the
wicked one against the righteous seed; their aim is, if they can, to
destroy their righteousness, or, if that fail, then to destroy them.
With this end in view they have acted with a great deal both of cursed
policy and contrivance (they plot, they practice, against the just),
and of cursed zeal and fury--they gnash upon them with their teeth, so
desirous are they, if they could get it into their power, to eat them
up, and so full of rage and indignation are they because it is not in
their power; but by all this they do but make themselves ridiculous.
The Lord shall laugh at them, Ps. ii. 4, 5. They are proud and
insolent, but God shall pour contempt upon them. He is not only
displeased with them, but he despises them and all their attempts as
vain and ineffectual, and their malice as impotent and in a chain; for
he sees that his day is coming, that is, [1.] The day of God's
reckoning, the day of the revelation of his righteousness, which now
seems clouded and eclipsed. Men have their day now. This is your hour,
Luke xxii. 53. But God will have his day shortly, a day of recompences,
a day which will set all to rights, and render that ridiculous which
now passes for glorious. It is a small thing to be judged of man's
judgment, 1 Cor. iv. 3. God's day will give a decisive judgment. [2.]
The day of their ruin. The wicked man's day, the day set for his fall,
that day is coming, which denotes delay; it has not yet come, but
certainly it will come. The believing prospect of that day will enable
the virgin, the daughter of Zion, to despise the rage of her enemies
and laugh them to scorn, Isa. xxxvii. 22.
(2.) Their attempts will be their destruction, v. 14, 15. See here,
[1.] How cruel they are in their designs against good people. They
prepare instruments of death, the sword and the bow, no less will
serve; they hunt for the precious life. That which they design is to
cast down and slay; it is the blood of the saints they thirst after.
They carry on the design very far, and it is near to be put in
execution: They have drawn the sword, and bent the bow; and all these
military preparations are made against the helpless, the poor and needy
(which proves them to be very cowardly), and against the guiltless,
such as are of upright conversation, that never gave them any
provocation, nor offered injury to them or any other person, which
proves them to be very wicked. Uprightness itself will be no fence
against their malice. But, [2.] How justly their malice recoils upon
themselves: Their sword shall turn into their own heart, which implies
the preservation of the righteous from their malice and the filling up
of the measure of their own iniquity by it. Sometimes that very thing
proves to be their own destruction which they projected against their
harmless neighbours; however, God's sword, which their provocations
have drawn against them, will give them their death's wound.
(3.) Those that are not suddenly cut off shall yet be so disabled for
doing any further mischief that the interests of the church shall be
effectually secured: Their bows shall be broken (v. 15); the
instruments of their cruelty shall fail them and they shall lose those
whom they had made tools of to serve their bloody purposes with; nay,
their arms shall be broken, so that they shall not be able to go on
with their enterprises, v. 17. But the Lord upholds the righteous, so
that they neither sink under the weight of their afflictions nor are
crushed by the violence of their enemies. He upholds them both in their
integrity and in their prosperity; and those that are so upheld by the
rock of ages have no reason to envy the wicked the support of their
broken reeds.
Exhortations and Promises.
21 The wicked borroweth, and payeth not again: but the righteous
showeth mercy, and giveth. 22 For such as be blessed of him shall
inherit the earth; and they that be cursed of him shall be cut off.
23 The steps of a good man are ordered by the Lord: and he delighteth
in his way. 24 Though he fall, he shall not be utterly cast down: for
the Lord upholdeth him with his hand. 25 I have been young, and now
am old; yet have I not seen the righteous forsaken, nor his seed
begging bread. 26 He is ever merciful, and lendeth; and his seed is
blessed. 27 Depart from evil, and do good; and dwell for evermore.
28 For the Lord loveth judgment, and forsaketh not his saints; they are
preserved for ever: but the seed of the wicked shall be cut off. 29
The righteous shall inherit the land, and dwell therein for ever. 30
The mouth of the righteous speaketh wisdom, and his tongue talketh of
judgment. 31 The law of his God is in his heart; none of his steps
shall slide. 32 The wicked watcheth the righteous, and seeketh to
slay him. 33 The Lord will not leave him in his hand, nor condemn him
when he is judged.
These verses are much to the same purport with the foregoing verses of
this psalm, for it is a subject worthy to be dwelt upon. Observe here,
I. What is required of us as the way to our happiness, which we may
learn both from the characters here laid down and from the directions
here given. If we would be blessed of God, 1. We must make conscience
of giving every body his own; for the wicked borrows and pays not
again, v. 21. It is the first thing which the Lord our God requires of
us, that we do justly, and render to all their due. It is not only a
shameful paltry thing, but a sinful wicked thing, not to repay what we
have borrowed. Some make this an instance, not so much of the
wickedness of the wicked as of the misery and poverty to which they are
reduced by the just judgment of God, that they shall be necessitated to
borrow for their supply and then be in no capacity to repay it again,
and so lie at the mercy of their creditors. Whatever some men seem to
think of it, as it is a great sin for those that are able to deny the
payment of their just debts, so it is a great misery not to be able to
pay them. 2. We must be ready to all acts of charity and beneficence;
for, as it is an instance of God's goodness to the righteous that he
puts it into the power of his hand to be kind and to do good (and so
some understand it, God's blessing increases his little to such a
degree that he has abundance to spare for the relief of others), so it
is an instance of the goodness of the righteous man that he has a heart
proportionable to his estate: He shows mercy, and gives, v. 21. He is
ever merciful, or every day, or all the day, merciful, and lends, and
sometimes there is as true charity in lending as in giving; and giving
and lending are acceptable to God when they proceed from a merciful
disposition in the heart, which, if it be sincere, will be constant,
and will keep us from being weary of well-doing. he that is truly
merciful will be ever merciful. 3. We must leave our sins, and engage
in the practice of serious godliness (v. 27): Depart from evil and do
good. Cease to do evil and abhor it; learn to do well and cleave to it;
this is true religion. 4. We must abound in good discourse, and with
our tongues must glorify God and edify others. It is part of the
character of a righteous man (v. 30) that his mouth speaketh wisdom;
not only he speaks wisely, but he speaks wisdom, like Solomon himself,
for the instruction of those about him. His tongue talks not of things
idle and impertinent, but of judgment, that is, of the word and
providence of God and the rules of wisdom for the right ordering of the
conversation. Out of the abundance of a good heart will the mouth speak
that which is good and to the use of edifying. 5. We must have our
wills brought into an entire subjection to the will and word of God (v.
31): The law of God, of his God, is in his heart; and in vain do we
pretend that God is our God if we do not receive his law into our
hearts and resign ourselves to the government of it. It is but a jest
and a mockery to speak wisdom, and to talk of judgment (v. 30), unless
we have the law in our hearts, and we think as we speak. The law of God
must be a commanding ruling principle in the heart; it must be a light
there, a spring there, and then the conversation will be regular and
uniform: None of his steps will slide; it will effectually prevent
backsliding into sin, and the uneasiness that follows from it.
II. What is assured to us, as instances of our happiness and comfort,
upon these conditions.
1. That we shall have the blessing of God, and that blessing shall be
the spring, and sweetness, and security of all our temporal comforts
and enjoyments (v. 22): Such as are blessed of God, as all the
righteous are, with a Father's blessing, by virtue of that shall
inherit the earth, or the land (for so the same word is translated, v.
29), the land of Canaan, that glory of all lands. Our creature-comforts
are comforts indeed to us when we see them flowing from the blessing of
God, we are sure not to want any thing that is good for us in this
world. The earth shall yield us her increase if God, as our own God,
give us his blessing, Ps. lxvii. 6. And as those whom God blesses are
thus blessed indeed (for they shall inherit the land), so those whom he
curses are cursed indeed; they shall be cut off and rooted out, and
their extirpation by the divine curse will set off the establishment of
the righteous by the divine blessing and be a foil to it.
2. That God will direct and dispose of our actions and affairs so as
may be most for his glory (v. 23): The steps of a good man are ordered
by the Lord. By his grace and Holy Spirit he directs the thoughts,
affections, and designs of good men. He has all hearts in his hand, but
theirs by their own consent. By his providence he overrules the events
that concern them, so as to make their way plain before them, both what
they should do and what they may expect. Observe, God orders the steps
of a good man; not only his way in general, by his written word, but
his particular steps, by the whispers of conscience, saying, This is
the way, walk in it. He does not always show him his way at a distance,
but leads him step by step, as children are led, and so keeps him in a
continual dependence upon his guidance; and this, (1.) Because he
delights in his way, and is well pleased with the paths of
righteousness wherein he walks. The Lord knows the way of the righteous
(Ps. i. 6), knows it with favour, and therefore directs it. (2.) That
he may delight in his way. Because God orders his way according to his
own will, therefore he delights in it; for, as he loves his own image
upon us, so he is well pleased with what we do under his guidance.
3. That God will keep us from being ruined by our falls either into sin
or into trouble (v. 24): Though he fall, he shall not be utterly cast
down. (1.) A good man may be overtaken in a fault, but the grace of God
shall recover him to repentance, so that he shall not be utterly cast
down. Though he may, for a time, lose the joys of God's salvation, yet
they shall be restored to him; for God shall uphold him with his hand,
uphold him with his free Spirit. The root shall be kept alive, though
the leaf wither; and there will come a spring after the winter. (2.) A
good man may be in distress, his affairs embarrassed, his spirits sunk,
but he shall not be utterly cast down; God will be the strength of his
heart when his flesh and heart fail, and will uphold him with his
comforts, so that the spirit he has made shall not fail before him.
4. That we shall not want the necessary supports of this life (v. 25):
"I have been young and now am old, and, among all the changes I have
seen in men's outward condition and the observations I have made upon
them, I never saw the righteous forsaken of God and man, as I have
sometimes seen wicked people abandoned both by heaven and earth; nor do
I ever remember to have seen the seed of the righteous reduced to such
an extremity as to beg their bread." David had himself begged his bread
of Abimelech the priest, but it was when Saul hunted him; and our
Saviour has taught us to except the case of persecution for
righteousness' sake out of all the temporal promises (Mark x. 30),
because that has such peculiar honours and comforts attending it as
make it rather a gift (as the apostle reckons it, Phil. i. 29) than a
loss or grievance. But there are very few instances of good men, or
their families, that are reduced to such extreme poverty as many wicked
people bring themselves to by their wickedness. He had not seen the
righteous forsaken, nor his seed begging their bread. Forsaken (so some
expound it); if they do want God will raise them up friends to supply
them, without a scandalous exposing of themselves to the reproach of
common beggars; or, if they go from door to door for meat, it shall not
be with despair, as the wicked man that wanders abroad for bread,
saying, Where is it? Job xv. 23. Nor shall he be denied, as the
prodigal, that would fain have filled his belly, but no man gave unto
him, Luke xv. 16. Nor shall he grudge if he be not satisfied, as
David's enemies, when they wandered up and down for meat, Ps. lix. 15.
Some make this promise relate especially to those that are charitable
and liberal to the poor, and to intimate that David never observed any
that brought themselves to poverty by their charity. It is withholding
more than is meet that tends to poverty, Prov. xi. 24.
5. That God will not desert us, but graciously protect us in our
difficulties and straits (v. 28): The Lord loves judgment; he delights
in doing justice himself and he delights in those that do justice; and
therefore he forsakes not his saints in affliction when others make
themselves strange to them and become shy of them, but he takes care
that they be preserved for ever, that is, that the saint in every age
be taken under his protection, that the succession be preserved to the
end of time, and that particular saints be preserved from all the
temptations and through all the trials of this present time, to that
happiness which shall be for ever. He will preserve them to his
heavenly kingdom; that is a preservation for ever, 2 Tim. iv. 18; Ps.
xii. 7.
6. That we shall have a comfortable settlement in this world, and in a
better when we leave this. That we shall dwell for evermore (v. 27),
and not be cut off as the seed of the wicked, v. 28. Those shall not be
tossed that make God their rest and are at home in him. But on this
earth there is no dwelling for ever, no continuing city; it is in
heaven only, that city which has foundations, that the righteous shall
dwell for ever; that will be their everlasting habitation.
7. That we shall not become a prey to our adversaries, who seek our
ruin, v. 32, 33. There is an adversary that takes all opportunities to
do us a mischief, a wicked one that watches the righteous (as a roaring
lion watches his prey) and seeks to slay him. There are wicked men that
do so, that are very subtle (they watch the righteous, that they may
have an opportunity to do them a mischief effectually and may have a
pretence wherewith to justify themselves in the doing of it), and very
spiteful, for they seek to slay him. But it may very well be applied to
the wicked one, the devil, that old serpent, who has his wiles to
entrap the righteous, his devices which we should not be ignorant
of,--that great red dragon, who seeks to slay them,--that roaring lion,
who goes about continually, restless and raging, and seeking whom he
may devour. But it is here promised that he shall not prevail, neither
Satan nor his instruments. (1.) He shall not prevail as a
field-adversary: The Lord will not leave him in his hand; he will not
permit Satan to do what he would, nor will he withdraw his strength and
grace from his people, but will enable them to resist and overcome him,
and their faith shall not fail, Luke xxii. 31, 32. A good man may fall
into the hands of a messenger of Satan, and be sorely buffeted, but God
will not leave him in his hands, 1 Cor. x. 13. (2.) He shall not
prevail as a law-adversary: God will not condemn him when he is judged,
though urged to do it by the accuser of the brethren, who accuses them
before our God day and night. His false accusations will be thrown out,
as those exhibited against Joshua (Zech. iii. 1, 2), The Lord rebuke
thee, O Satan! It is God that justifies, and then who shall lay any
thing to the charge of God's elect?
Exhortations and Promises.
34 Wait on the Lord, and keep his way, and he shall exalt thee to
inherit the land: when the wicked are cut off, thou shalt see it. 35
I have seen the wicked in great power, and spreading himself like a
green bay tree. 36 Yet he passed away, and, lo, he was not: yea, I
sought him, but he could not be found. 37 Mark the perfect man, and
behold the upright: for the end of that man is peace. 38 But the
transgressors shall be destroyed together: the end of the wicked shall
be cut off. 39 But the salvation of the righteous is of the Lord: he
is their strength in the time of trouble. 40 And the Lord shall help
them, and deliver them: he shall deliver them from the wicked, and save
them, because they trust in him.
The psalmist's conclusion of this sermon (for that is the nature of
this poem) is of the same purport with the whole, and inculcates the
same things.
I. The duty here pressed upon us is still the same (v. 34): Wait on the
Lord and keep his way. Duty is ours, and we must mind it and make
conscience of it, keep God's way and never turn out of it nor loiter in
it, keep close, keep going; but events are God's and we must refer
ourselves to him for the disposal of them; we must wait on the Lord,
attend the motions of his providence, carefully observe them, and
conscientiously accommodate ourselves to them. If we make conscience of
keeping God's way, we may with cheerfulness wait on him and commit to
him our way; and we shall find him a good Master both to his working
servants and to his waiting servants.
II. The reasons to enforce this duty are much the same too, taken from
the certain destruction of the wicked and the certain salvation of the
righteous. This good man, being tempted to envy the prosperity of the
wicked, that he might fortify himself against the temptation, goes into
the sanctuary of God and leads us thither (Ps. lxxiii. 17); there he
understands their end, and thence gives us to understand it, and, by
comparing that with the end of the righteous, baffles the temptation
and puts it to silence. Observe,
1. The misery of the wicked at last, however they may prosper awhile:
The end of the wicked shall be cut off (v. 38); and that cannot be well
that will undoubtedly end so ill. The wicked, in their end, will be cut
off from all good and all hopes of it; a final period will be put to
all their joys, and they will be for ever separated from the fountain
of life to all evil. (1.) Some instances of the remarkable ruin of
wicked people David had himself observed in this world--that the pomp
and prosperity of sinners would not secure them from the judgments of
God when their day should come to fall (v. 36, 35): I have seen a
wicked man (the word is singular), suppose Saul or Ahithophel (for
David was an old man when he penned this psalm), in great power,
formidable (so some render it), the terror of the mighty in the land of
the living, carrying all before him with a high hand, and seeming to be
firmly fixed and finely flourishing, spreading himself like a green
bay-tree, which produces all leaves and no fruit; like a native
home-born Israelite (so Dr. Hammond), likely to take root. But what
became of him? Eliphaz, long before, had learned, when he saw the
foolish taking root, to curse his habitation, Job v. 3. And David saw
cause for it; for this bay-tree withered away as soon as the fig-tree.
Christ cursed: He passed away as a dream, as a shadow, such was he and
all the pomp and power he was so proud of. He was gone in an instant:
He was not; I sought him with wonder, but he could not be found. He had
acted his part and then quitted the stage, and there was no miss of
him. (2.) The total and final ruin of sinners, of all sinners, will
shortly be made as much a spectacle to the saints as they are now
sometimes made a spectacle to the world (v. 34): When the wicked are
cut off (and cut off they certainly will be) thou shalt see it, with
awful adorations of the divine justice. The transgressors shall be
destroyed together, v. 38. In this world God singles out here one
sinner and there another, out of many, to be made an example in
terrorem--as a warning; but in the day of judgment there will be a
general destruction of all the transgressors, and not one shall escape.
Those that have sinned together shall be damned together. Bind them in
bundles, to burn them.
2. The blessedness of the righteous, at last. Let us see what will be
the end of God's poor despised people. (1.) Preferment. There have been
times the iniquity of which has been such that men's piety has hindered
their preferment in this world, and put them quite out of the way of
raising estates; but those that keep God's way may be assured that in
due time he will exalt them, to inherit the land (v. 34); he will
advance them to a place in the heavenly mansions, to dignity, and
honour, and true wealth, in the New Jerusalem, to inherit that good
land, that land of promise, of which Canaan was a type; he will exalt
them above all contempt and danger. (2.) Peace, v. 37. Let all people
mark the perfect man, and behold the upright; take notice of him to
admire him and imitate him, keep your eye upon him to observe what
comes of him, and you will find that the end of that man is peace.
Sometimes the latter end of his days proves more comfortable to him
than the beginning was; the storms blow over, and he is comforted
again, after the time that he was afflicted. However, if all his days
continue dark and cloudy, perhaps his dying day may prove comfortable
to him and his sun may set in brightness; or, if it should set under a
cloud, yet his future state will be peace, everlasting peace. Those
that walk in their uprightness while they live shall enter into peace
when they die, Isa. lvii. 2. A peaceful death has concluded the
troublesome life of many a good man; and all is well that thus ends
everlastingly well. Balaam himself wished that his death and his last
end might be like that of the righteous Num. xxiii. 10. (3.) Salvation,
v. 39, 40. The salvation of the righteous (which may be applied to the
great salvation of which the prophets enquired and searched diligently,
1 Pet. i. 10) is of the Lord; it will be the Lord's doing. The eternal
salvation, that salvation of God which those shall see that order their
conversation aright (Ps. l. 23), is likewise of the Lord. And he that
intends Christ and heaven for them will be a God all-sufficient to
them: He is their strength in time of trouble, to support them under it
and carry them through it. He shall help them and deliver them, help
them to do their duties, to bear their burdens, and to maintain their
spiritual conflicts, help them to bear their troubles well and get good
by them, and, in due time, shall deliver them out of their troubles. He
shall deliver them from the wicked that would overwhelm them and
swallow them up, shall secure them there, where the wicked cease from
troubling. He shall save them, not only keep them safe, but make them
happy, because they trust in him, not because they have merited it from
him, but because they have committed themselves to him and reposed a
confidence in him, and have thereby honoured him.
__________________________________________________________________
P S A L M S
PSALM XXXVIII.
This is one of the penitential psalms; it is full of grief and
complaint from the beginning to the end. David's sins and his
afflictions are the cause of his grief and the matter of his
complaints. It should seem he was now sick and in pain, which reminded
him of his sins and helped to humble him for them; he was, at the same
time, deserted by his friends and persecuted by his enemies; so that
the psalm is calculated for the depth of distress and a complication of
calamities. He complains, I. Of God's displeasure, and of his own sin
which provoked God against him, ver. 1-5. II. Of his bodily sickness,
ver. 6-10. III. Of the unkindness of his friends, ver. 11. IV. Of the
injuries which his enemies did him, pleading his good conduct towards
them, yet confessing his sins against God, ver. 12-20. Lastly, he
concludes the psalm with earnest prayers to God for his gracious
presence and help, ver. 21, 22. In singing this psalm we ought to be
much affected with the malignity of sin; and, if we have not such
troubles as are here described, we know not how soon we may have, and
therefore must sing of them by way of preparation and we know that
others have them, and therefore we must sing of the by way of sympathy.
Sorrowful Complaints.
A psalm of David to bring to remembrance.
1 O Lord, rebuke me not in thy wrath: neither chasten me in thy hot
displeasure. 2 For thine arrows stick fast in me, and thy hand
presseth me sore. 3 There is no soundness in my flesh because of
thine anger; neither is there any rest in my bones because of my sin.
4 For mine iniquities are gone over mine head: as a heavy burden they
are too heavy for me. 5 My wounds stink and are corrupt because of my
foolishness. 6 I am troubled; I am bowed down greatly; I go mourning
all the day long. 7 For my loins are filled with a loathsome disease:
and there is no soundness in my flesh. 8 I am feeble and sore broken:
I have roared by reason of the disquietness of my heart. 9 Lord, all
my desire is before thee; and my groaning is not hid from thee. 10 My
heart panteth, my strength faileth me: as for the light of mine eyes,
it also is gone from me. 11 My lovers and my friends stand aloof from
my sore; and my kinsmen stand afar off.
The title of this psalm is very observable; it is a psalm to bring to
remembrance; the 70th psalm, which was likewise penned in a day of
affliction, is so entitled. It is designed, 1. To bring to his own
remembrance. We will suppose it penned when he was sick and in pain,
and then it teaches us that times of sickness are times to bring to
remembrance, to bring the sin to remembrance, for which God contended
with us, to awaken our consciences to deal faithfully and plainly with
us, and set our sins in order before us, for our humiliation. In a day
of adversity consider. Or we may suppose it penned after his recovery,
but designed as a record of the convictions he was under and the
workings of his heart when he was in affliction, that upon every review
of this psalm he might call to mind the good impressions then made upon
him and make a fresh improvement of them. To the same purport was the
writing of Hezekiah when he had been sick. 2. To put others in mind of
the same things which he was himself mindful of, and to teach them what
to think and what to say when they are sick and in affliction; let them
think as he did, and speak as he did.
I. He deprecates the wrath of God and his displeasure in his affliction
(v. 1): O Lord! rebuke me not in thy wrath. With this same petition he
began another prayer for the visitation of the sick, Ps. vi. 1. This
was most upon his heart, and should be most upon ours when we are in
affliction, that, however God rebukes and chastens us, it may not be in
wrath and displeasure, for that will be wormwood and gall in the
affliction and misery. Those that would escape the wrath of God must
pray against that more than any outward affliction, and be content to
bear any outward affliction while it comes from, and consists with, the
love of God.
II. He bitterly laments the impressions of God's displeasure upon his
soul (v. 2): Thy arrows stick fast in me. Let Job's complaint (ch. vii.
4) expound this of David. By the arrows of the Almighty he means the
terrors of God, which did set themselves in array against him. He was
under a very melancholy frightful apprehension of the wrath of God
against him for his sins, and thought he could look for nothing but
judgment and fiery indignation to devour him. God's arrows, as they are
sure to hit the mark, so they are sure to stick where they hit, to
stick fast, till he is pleased to draw them out and to bind up with his
comforts the wound he has made with his terrors. This will be the
everlasting misery of the damned--the arrows of God's wrath will stick
fast in them and the wound will be incurable. "Thy hand, thy heavy
hand, presses me sore, and I am ready to sink under it; it not only
lies hard upon me, but it lies long; and who knows the power of God's
anger, the weight of his hand?" Sometimes God shot his arrows, and
stretched forth his hand, for David (Ps. xviii. 14), but now against
him; so uncertain is the continuance of divine comforts, where yet the
continuance of divine grace is assured. He complains of God's wrath as
that which inflicted the bodily distemper he was under (v. 3): There is
no soundness in my flesh because of thy anger. The bitterness of it,
infused in his mind, affected his body; but that was not the worst: it
caused the disquietude of his heart, by reason of which he forgot the
courage of a soldier, the dignity of a prince, and all the cheerfulness
of the sweet psalmist of Israel, and roared terribly, v. 8. Nothing
will disquiet the heart of a good man so much as the sense of God's
anger, which shows what a fearful thing it is to fall into his hands.
The way to keep the heart quiet is to keep ourselves in the love of God
and to do nothing to offend him.
III. He acknowledges his sin to be the procuring provoking cause of all
his troubles, and groans more under the load of guilt than any other
load, v. 3. He complains that his flesh had no soundness, his bones had
no rest, so great an agitation he was in. "It is because of thy anger;
that kindles the fire which burns so fiercely;" but, in the next words,
he justifies God herein, and takes all the blame upon himself: "It is
because of my sin. I have deserved it, and so have brought it upon
myself. My own iniquities do correct me." If our trouble be the fruit
of God's anger, we may thank ourselves; it is our sin that is the cause
of it. Are we restless? It is sin that makes us so. If there were not
sin in our souls, there would be no pain in our bones, no illness in
our bodies. It is sin therefore that this good man complains most of,
1. As a burden, a heavy burden (v. 4): "My iniquities have gone over my
head, as proud waters over a man that is sinking and drowning, or as a
heavy burden upon my head, pressing me down more than I am able to bear
or to bear up under." Note, Sin is a burden. The power of sin dwelling
in us is a weight, Heb. xii. 1. All are clogged with it; it keeps men
from soaring upward and pressing forward. All the saints are
complaining of it as a body of death they are loaded with, Rom. vii.
24. The guilt of sin committed by us is a burden, a heavy burden; it is
a burden to God (he is pressed under it, Amos ii. 13), a burden to the
whole creation, which groans under it, Rom. viii. 21, 22. It will,
first or last, be a burden to the sinner himself, either a burden of
repentance when he is pricked to the heart for it, labours, and is
heavy-laden, under it, or a burden of ruin when it sinks him to the
lowest hell and will for ever detain him there; it will be a talent of
lead upon him, Zech. v. 8. Sinners are said to bear their iniquity.
Threatenings are burdens. 2. As wounds, dangerous wounds (v. 5): "My
wounds stink and are corrupt (as wounds in the body rankle, and fester,
and grow foul, for want of being dressed and looked after), and it is
through my own foolishness." Sins are wounds (Gen. iv. 23), painful
mortal wounds. Our wounds by sin are often in a bad condition, no care
taken of them, no application made to them, and it is owing to the
sinner's foolishness in not confessing sin, Ps. xxxii. 3, 4. A slight
sore, neglected, may prove of fatal consequence, and so may a slight
sin slighted and left unrepented of.
IV. He bemoans himself because of his afflictions, and gives ease to
his grief by giving vent to it and pouring out his complaint before the
Lord.
1. He was troubled in mind, his conscience was pained, and he had no
rest in his own spirit; and a wounded spirit who can bear? He was
troubled, or distorted, bowed down greatly, and went mourning all the
day long, v. 6. He was always pensive and melancholy, which made him a
burden and terror to himself. His spirit was feeble and sorely broken,
and his heart disquieted, v. 8. Herein David, in his sufferings, was a
type of Christ, who, being in his agony, cried out, My soul is
exceedingly sorrowful. This is a sorer affliction than any other in
this world; whatever God is pleased to lay upon us, we have no reason
to complain as long as he preserves to us the use of our reason and the
peace of our consciences.
2. He was sick and weak in body; his loins were filled with a loathsome
disease, some swelling, or ulcer, or inflammation (some think a
plague-sore, such as Hezekiah's boil), and there was no soundness in
his flesh, but, like Job, he was all over distempered. See (1.) What
vile bodies these are which we carry about with us, what grievous
diseases they are liable to, and what an offence and grievance they may
soon be made by some diseases to the souls that animate them, as they
always are a cloud and clog. (2.) That the bodies both of the greatest
and of the best of men have in them the same seeds of diseases that the
bodies of others have, and are liable to the same disasters. David
himself, though so great a prince and so great a saint, was not exempt
from the most grievous diseases: there was no soundness even in his
flesh. Probably this was after his sin in the matter of Uriah, and thus
did he smart in his flesh for his fleshly lusts. When, at any time, we
are distempered in our bodies, we ought to remember how God has been
dishonoured in and by our bodies. He was feeble and sorely broken, v.
8. His heart panted, and was in a continual palpitation, v. 10. His
strength and limbs failed him. As for the light of his eyes, that had
gone from him, either with much weeping or by a defluxion of rheum upon
them, or perhaps through the lowness of his spirits and the frequent
returns of fainting. Note, Sickness will tame the strongest body and
the stoutest spirit. David was famed for his courage and great
exploits; and yet, when God contended with him by bodily sickness and
the impressions of his wrath upon his mind, his hair is cut, his heart
fails him, and he becomes weak as water. Therefore let not the
strongman glory in his strength, nor any man set grief at defiance,
however it may be thought at a distance.
3. His friends were unkind to him (v. 11): My lovers (such as had been
merry with him in the day of his mirth) now stand aloof from my sore;
they would not sympathize with him in his griefs, nor so much as come
within hearing of his complaints, but, like the priest and Levite (Luke
x. 31), passed on the other side. Even his kinsmen, that were bound to
him by blood and alliance, stood afar off. See what little reason we
have to trust in man or to wonder if we disappointed in our
expectations of kindness from men. Adversity tries friendship, and
separates between the precious and the vile. It is our wisdom to make
sure a friend in heaven, who will not stand aloof from our sore and
from whose love no tribulation nor distress shall be able to separate
us. David, in his troubles, was a type of Christ in his agony, Christ,
on his cross, feeble and sorely broken, and then deserted by his
friends and kinsmen, who beheld afar off.
V. In the midst of his complaints, he comforts himself with the
cognizance God graciously took both of his griefs and of his prayers
(v. 9): "Lord, all my desire is before thee. Thou knowest what I want
and what I would have: My groaning is not hidden from thee. Thou
knowest the burdens I groan under and the blessings I groan after." The
groanings which cannot be uttered are not hidden from him that searches
the heart and knows what is the mind of the Spirit, Rom. viii. 26, 27.
In singing this, and praying it over, whatever burden lies upon our
spirits, we would by faith cast it upon God, and all our care
concerning it, and then be easy.
Sorrowful Complaints.
12 They also that seek after my life lay snares for me: and they that
seek my hurt speak mischievous things, and imagine deceits all the day
long. 13 But I, as a deaf man, heard not; and I was as a dumb man
that openeth not his mouth. 14 Thus I was as a man that heareth not,
and in whose mouth are no reproofs. 15 For in thee, O Lord, do I
hope: thou wilt hear, O Lord my God. 16 For I said, Hear me, lest
otherwise they should rejoice over me: when my foot slippeth, they
magnify themselves against me. 17 For I am ready to halt, and my
sorrow is continually before me. 18 For I will declare mine iniquity;
I will be sorry for my sin. 19 But mine enemies are lively, and they
are strong: and they that hate me wrongfully are multiplied. 20 They
also that render evil for good are mine adversaries; because I follow
the thing that good is. 21 Forsake me not, O Lord: O my God, be not
far from me. 22 Make haste to help me, O Lord my salvation.
In these verses,
I. David complains of the power and malice of his enemies, who, it
should seem, not only took occasion from the weakness of his body and
the trouble of his mind to insult over him, but took advantage thence
to do him a mischief. He has a great deal to say against them, which he
humbly offers as a reason why God should appear for him, as Ps. xxv.
19, Consider my enemies. 1. "They are very spiteful and cruel: They
seek my hurt; nay, they seek after my life," v. 12. That life which was
so precious in the sight of the Lord and all good men was aimed at, as
if it had been forfeited, or a public nuisance. Such is the enmity of
the serpent's seed against the seed of the woman; it would wound the
head, though it can but reach the heel. It is the blood of the saints
that is thirsted after. 2. "They are very subtle and politic. They lay
snares, they imagine deceits, and herein they are restless and
unwearied: they do it all the day long. They speak mischievous things
one to another; every one has something or other to propose that may be
a mischief to me." Mischief, covered and carried on by deceit, may well
be called a snare. 3. "They are very insolent and abusive: When my foot
slips, when I fall into any trouble, or when I make any mistake,
misplace a word, or take a false step, they magnify themselves against
me; they are pleased with it, and promise themselves that it will ruin
my interest, and that if I slip I shall certainly fall and be undone."
4. "They are not only unjust, but very ungrateful: They hate me
wrongfully, v. 19. I never did them any ill turn, nor so much as bore
them any ill-will, nor ever gave them any provocation; nay, they render
evil for good, v. 20. Many a kindness I have done them, for which I
might have expected a return of kindness; but for my love they are my
adversaries," Ps. cix. 4. Such a rooted enmity there is in the hearts
of wicked men to goodness for its own sake that they hate it, even when
they themselves have the benefit of it; they hate prayer even in those
that pray for them, and hate peace even in those that would be at peace
with them. Very ill-natured indeed those are whom no courtesy will
oblige, but who are rather exasperated by it. 5. "They are very impious
and devilish: They are my adversaries merely because I follow the thing
that good is." They hated him, not only for his kindness to them, but
for his devotion and obedience to God; they hated him because they
hated God and all that bear his image. If we suffer ill for doing well,
we must not think it strange; from the beginning it was so (Cain slew
Abel, because his works were righteous); nor must we think it hard,
because it will not be always so; for so much the greater will our
reward be. 6. "They are many and mighty: They are lively; they are
strong; they are multiplied, v. 19. Lord, how are those increased that
trouble me?" Ps. iii. 1. Holy David was weak and faint; his heart
panted, and his strength failed; he was melancholy and of a sorrowful
spirit, and persecuted by his friends; but at the same time his wicked
enemies were strong and lively, and their number increased. Let us not
therefore pretend to judge of men's characters by their outward
condition; none knows love or hatred by all that is before him. It
should seem that David in this, as in other complaints he makes of his
enemies, has an eye to Christ, whose persecutors were such as are here
described, perfectly lost to all honour and virtue. None hate
Christianity but such as have first divested themselves of the first
principles of humanity and broken through its most sacred bonds.
II. He reflects, with comfort, upon his own peaceable and pious
behaviour under all the injuries and indignities that were done him. It
is then only that our enemies do us a real mischief when they provoke
us to sin (Neh. vi. 13), when they prevail to put us out of the
possession of our own souls, and drive us from God and our duty. If by
divine grace we are enabled to prevent this mischief, we quench their
fiery darts, and are saved from harm. If still we hold fast our
integrity and our peace, who can hurt us? This David did here. 1. He
kept his temper, and was not ruffled nor discomposed by any of the
slights that were put upon him or the mischievous things that were said
or done against him (v. 13, 14): "I, as a deaf man, heard not; I took
no notice of the affronts put upon me, did not resent them, nor was put
into disorder by them, much less did I meditate revenge, or study to
return the injury." Note, The less notice we take of the unkindness and
injuries that are done us the more we consult the quiet of our own
minds. Being deaf, he was dumb, as a man in whose mouth there are no
reproofs; he was as silent as if he had nothing to say for himself, for
fear of putting himself into a heat and incensing his enemies yet more
against him; he would not only not recriminate upon them, but not so
much as vindicate himself, lest his necessary defence should be
construed his offence. Though they sought after his life, and his
silence might be taken for a confession of his guilt, yet he was as a
dumb man that opens not his mouth. Note, When our enemies are most
clamorous it is generally our prudence to be silent, or to say little,
lest we make bad worse. David could not hope by his mildness to win
upon his enemies, nor by his soft answers to turn away their wrath; for
they were men of such base spirits that they rendered him evil for
good; and yet he conducted himself thus meekly towards them, that he
might prevent his own sin and might have the comfort of it in the
reflection. Herein David was a type of Christ, who was as a sheep dumb
before the shearer, and, when he was reviled, reviled not again; and
both are examples to us not to render railing for railing. 2. He kept
close to his God by faith and prayer, and so both supported himself
under these injuries and silenced his own resentments of them. (1.) He
trusted in God (v. 15): "I was as a man that opens not his mouth, for
in thee, O Lord! do I hope. I depend upon thee to plead my cause and
clear my innocency, and, some way or other, to put my enemies to
silence and shame." His lovers and friends, that should have owned him,
and stood by him, and appeared as witnesses for him, withdrew from him,
v. 10. But God is a friend that will never fail us if we hope in him.
"I was as a man that heareth not, for thou wilt hear. Why need I hear,
and God hear too?" He careth for you (1 Pet. v. 7), and why need you
care and God care too? "Thou wilt answer" (so some) "and therefore I
will say nothing." Note, It is a good reason why we should bear
reproach and calumny with silence and patience, because God is a
witness to all the wrong that is done us, and, in due time, will be a
witness for us and against those that do us wrong; therefore let us be
silent, because, if we be, then we may expect that God will appear for
us, for this is an evidence that we trust in him; but, if we undertake
to manage for ourselves, we take God's work out of his hands and
forfeit the benefit of his appearing for us. Our Lord Jesus, when he
suffered, threatened not, because he committed himself to him that
judges righteously (1 Pet. ii. 23); and we shall lose nothing, at last,
by doing so. Thou shalt answer, Lord, for me. (2.) He called upon God
(v. 16): For I said, Hear me (that is supplied); "I said so" (as v.
15); "in thee do I hope, for thou wilt hear, lest they should rejoice
over me. I comforted myself with that when I was apprehensive that they
would overwhelm me." It is a great support to us, when men are false
and unkind, that we have a God to go to whom we may be free with and
who will be faithful to us.
III. He here bewails his own follies and infirmities. 1. He was very
sensible of the present workings of corruption in him, and that he was
now ready to repine at the providence of God and to be put into a
passion by the injuries men did him: I am ready to halt, v. 17. This
will best be explained by a reflection like this which the psalmist
made upon himself in a similar case (Ps. lxxiii. 2): My feet were
almost gone, when I saw the prosperity of the wicked. So here: I was
ready to halt, ready to say, I have cleansed my hands in vain. His
sorrow was continual: All the day long have I been plagued. (Ps.
lxxiii. 13, 14), and it was continually before him; he could not
forbear poring upon it, and that made him almost ready to halt between
religion and irreligion. The fear of this drove him to his God: "In
thee do I hope, not only that thou wilt plead my cause, but that thou
wilt prevent my falling into sin." Good men, by setting their sorrow
continually before them, have been ready to halt, who, by setting God
always before them, have kept their standing. 2. He remembered against
himself his former transgressions, acknowledging that by them he had
brought these troubles upon himself and forfeited the divine
protection. Though before men he could justify himself, before God he
will judge and condemn himself (v. 18): "I will declare my iniquity,
and not cover it; I will be sorry for my sin, and not make a light
matter of it;" and this helped to make him silent under the rebukes of
Providence and the reproaches of men. Note, If we be truly penitent for
sin, that will make us patient under affliction, and particularly under
unjust censures. Two things are required in repentance:--(1.)
Confession of sin: "I will declare my iniquity; I will not only in
general own myself a sinner, but I will make a particular
acknowledgment of what I have done amiss." We must declare our sins
before God freely and fully, and with their aggravating circumstances,
that we may give glory to God and take shame to ourselves. (2.)
Contrition for sin: I will be sorry for it. Sin will have sorrow; every
true penitent grieves for the dishonour he has done to God and the
wrong he has done to himself. "I will be in care or fear about my sin"
(so some), "in fear lest it ruin me and in care to get it pardoned."
IV. He concludes with very earnest prayers to God for his gracious
presence with him and seasonable powerful succour in his distress (v.
21, 22): "Forsake me not, O Lord! though my friends forsake me, and
though I deserve to be forsaken by thee. Be not far from me, as my
unbelieving heart is ready to fear thou art." Nothing goes nearer to
the heart of a good man in affliction than to be under the apprehension
of God's deserting him in wrath; nor does any thing therefore come more
feelingly from his heart than this prayer: "Lord, be not thou far from
me; make haste for my help; for I am ready to perish, and in danger of
being lost if relief do not come quickly." God gives us leave, not only
to call upon him when we are in trouble, but to hasten him. He pleads,
"Thou art my God, whom I serve, and on whom I depend to bear me out;
and my salvation, who alone art able to save me, who hast engaged
thyself by promise to save me, and from whom alone I expect salvation."
Is any afflicted? let him thus pray, let him thus plead, let him thus
hope, in singing this psalm.
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P S A L M S
PSALM XXXIX.
David seems to have been in a great strait when he penned this psalm,
and, upon some account or other, very uneasy; for it is with some
difficulty that he conquers his passion, and composes his spirit
himself to take that good counsel which he had given to others
(xxxvii.) to rest in the Lord, and wait patiently for him, without
fretting; for it is easier to give the good advice than to give the
good example of quietness under affliction. What was the particular
trouble which gave occasion for the conflict David was now in does not
appear. Perhaps it was the death of some dear friend or relation that
was the trial of his patience, and that suggested to him these
meditations of morality; and at the same time, it should seem too, he
himself was weak and ill, and under some prevailing distemper. His
enemies likewise were seeking advantages against him, and watched for
his halting, that they might have something to reproach him for. Thus
aggrieved, I. He relates the struggle that was in his breast between
grace and corruption, between passion and patience, ver. 1-3. II. He
meditates upon the doctrine of man's frailty and mortality, and prays
to God to instruct him in it, ver. 4-6. III. He applies to God for the
pardon of his sons, the removal of his afflictions, and the lengthening
out of his life till he was ready for death, ver. 7-13. This is a
funeral psalm, and very proper for the occasion; in singing it we
should get our hearts duly affected with the brevity, uncertainty, and
calamitous state of human life; and those on whose comforts God has, by
death, made breaches, will find this psalm of great use to them, in
order to their obtaining what we ought much to aim at under such an
affliction, which is to get it sanctified to us for our spiritual
benefit and to get our hearts reconciled to the holy will of God in it.
Devout Reflections; Brevity and Vanity of Life.
To the chief musician, even to Jeduthun. A psalm of David.
1 I said, I will take heed to my ways, that I sin not with my tongue: I
will keep my mouth with a bridle, while the wicked is before me. 2 I
was dumb with silence, I held my peace, even from good; and my sorrow
was stirred. 3 My heart was hot within me, while I was musing the
fire burned: then spake I with my tongue, 4 Lord, make me to know
mine end, and the measure of my days, what it is; that I may know how
frail I am. 5 Behold, thou hast made my days as a handbreadth; and
mine age is as nothing before thee: verily every man at his best state
is altogether vanity. Selah. 6 Surely every man walketh in a vain
show: surely they are disquieted in vain: he heapeth up riches, and
knoweth not who shall gather them.
David here recollects, and leaves upon record, the workings of his
heart under his afflictions; and it is good for us to do so, that what
was thought amiss may be amended, and what was well thought of may be
improved the next time.
I. He remembered the covenants he had made with God to walk
circumspectly, and to be very cautious both of what he did and what he
said. When at any time we are tempted to sin, and are in danger of
falling into it, we must call to mind the solemn vows we have made
against sin, against the particular sin we are upon the brink of. God
can, and will, remind us of them (Jer. ii. 20, Thou saidst, I will not
transgress), and therefore we ought to remind ourselves of them. So
David did here.
1. He remembers that he had resolved, in general, to be very cautious
and circumspect in his walking (v. 1): I said, I will take heed to my
ways; and it was well said, and what he would never unsay and therefore
must never gainsay. Note, (1.) It is the great concern of every one of
us to take heed to our ways, that is, to walk circumspectly, while
others walk at all adventures. (2.) We ought stedfastly to resolve that
we will take heed to our ways, and frequently to renew that resolution.
Fast bind, fast find. (3.) Having resolved to take heed to our ways, we
must, upon all occasions, remind ourselves of that resolution, for it
is a covenant never to be forgotten, but which we must be always
mindful of.
2. He remembers that he had in particular covenanted against
tongue-sins--that he would not sin with his tongue, that he would not
speak amiss, either to offend God or offend the generation of the
righteous, Ps. lxxiii. 15. It is not so easy as we could wish not to
sin in thought; but, if an evil thought should arise in his mind, he
would lay his hand upon his mouth, and suppress it, that it should go
no further: and this is so great an attainment that, if any offend not
in word, the same is a perfect man; and so needful a one that of him
who seems to be religious, but bridles not his tongue, it is declared
His religion is vain. David had resolved, (1.) That he would at all
times watch against tongue-sins: "I will keep a bridle, or muzzle, upon
my mouth." He would keep a bridle upon it, as upon the head;
watchfulness in the act and exercise is the hand upon the bridle. He
would keep a muzzle upon it, as upon an unruly dog that is fierce and
does mischief; by particular stedfast resolution corruption is
restrained from breaking out at the lips, and so is muzzled. (2.) That
he would double his guard against them when there was most danger of
scandal--when the wicked is before me. When he was in company with the
wicked he would take heed of saying any thing that might harden them or
give occasion to them to blaspheme. If good men fall into bad company,
they must take heed what they say. Or, when the wicked is before me, in
my thoughts. When he was contemplating the pride and power, the
prosperity and flourishing estate, of evil-doers, he was tempted to
speak amiss; and therefore then he would take special care what he
said. Note, The stronger the temptation to a sin is the stronger the
resolution must be against it.
II. Pursuant to these covenants he made a shift with much ado to bridle
his tongue (v. 2): I was dumb with silence; I held my peace even from
good. His silence was commendable; and the greater the provocation was
the more praiseworthy was his silence. Watchfulness and resolution, in
the strength of God's grace, will do more towards the bridling of the
tongue than we can imagine, though it be an unruly evil. But what shall
we say of his keeping silence even from good? Was it his wisdom that he
refrained from good discourse when the wicked were before him, because
he would not cast pearls before swine? I rather think it was his
weakness; because he might not say any thing, he would say nothing, but
ran into an extreme, which was a reproach to the law, for that
prescribes a mean between extremes. The same law which forbids all
corrupt communication requires that which is good and to the use of
edifying, Eph. iv. 29.
III. The less he spoke the more he thought and the more warmly. Binding
the distempered part did but draw the humour to it: My sorrow was
stirred, my heart was hot within me, v. 3. He could bridle his tongue,
but he could not keep his passion under; though he suppressed the
smoke, that was as a fire in his bones, and, while he was musing upon
his afflictions and upon the prosperity of the wicked, the fire burned.
Note, Those that are of a fretful discontented spirit ought not to pore
much, for, while they suffer their thoughts to dwell upon the causes of
the calamity, the fire of their discontent is fed with fuel and burns
the more furiously. Impatience is a sin that has its ill cause within
ourselves, and that is musing, and its ill effects upon ourselves, and
that is no less than burning. If therefore we would prevent the
mischief of ungoverned passions, we must redress the grievance of
ungoverned thoughts.
IV. When he did speak, at last, it was to the purpose: At the last I
spoke with my tongue. Some make what he said to be the breach of his
good purpose, and conclude that, in what he said, he sinned with his
tongue; and so they make what follows to be a passionate wish that he
might die, like Elijah (1 Kings xix. 4) and Job, ch. vi. 8, 9. But I
rather take it to be, not the breach of his good purpose, but the
reformation of his mistake in carrying it too far; he had kept silence
from good, but now he would so keep silence no longer. He had nothing
to say to the wicked that were before him, for to them he knew not how
to place his words, but, after long musing, the first word he said was
a prayer, and a devout meditation upon a subject which it will be good
for us all to think much of.
1. He prays to God to make him sensible of the shortness and
uncertainty of life and the near approach of death (v. 4): Lord, make
me to know my end and the measure of my days. He does not mean, "Lord,
let me know how long I shall live and when I shall die." We could not,
in faith, pray such a prayer; for God has nowhere promised to let us
know, but has, in wisdom, locked up that knowledge among the secret
things which belong not to us, nor would it be good for us to know it.
But, Lord, make me to know my end, means, "Lord, give me wisdom and
grace to consider it (Deut. xxxii. 29) and to improve what I know
concerning it." The living know that they shall die (Eccl. ix. 5), but
few care for thinking of death; we have therefore need to pray that God
by his grace would conquer that aversion which is in our corrupt hearts
to the thoughts of death. "Lord, make me to consider," (1.) "What death
is. It is my end, the end of my life, and all the employments and
enjoyments of life. It is the end of all men," Eccl. vii. 2. It is a
final period to our state of probation and preparation, and an awful
entrance upon a state of recompence and retribution. To the wicked man
it is the end of all joys; to a godly man it is the end of all griefs.
"Lord, give me to know my end, to be better acquainted with death, to
make it more familiar to me (Job xvii. 14), and to be more affected
with the greatness of the change. Lord, give me to consider what a
serious thing it is to die." (2.) "How near it is. Lord, give me to
consider the measure of my days, that they are measured in the counsel
of God" (the end is a fixed end, so the word signifies; my days are
determined, Job xiv. 5) "and that the measure is but short: My days
will soon be numbered and finished." When we look upon death as a thing
at a distance we are tempted to adjourn the necessary preparations for
it; but, when we consider how short life is, we shall see ourselves
concerned to do what our hand finds to do, not only with all our might,
but with all possible expedition. (3.) That it is continually working
in us: "Lord, give me to consider how frail I am, how scanty the stock
of life is, and how faint the spirits which are as the oil to keep that
lamp burning." We find by daily experience that the earthly house of
this tabernacle is mouldering and going to decay: "Lord, make us to
consider this, that we may secure mansions in the house not made with
hands."
2. He meditates upon the brevity and vanity of life, pleading them with
God for relief under the burdens of life, as Job often, and pleading
them with himself for his quickening to the business of life.
(1.) Man's life on earth is short and of no continuance, and that is a
reason why we should sit loose to it and prepare for the end of it (v.
5): Behold, thou hast made my days as a hand-breadth, the breadth of
four fingers, a certain dimension, a small one, and the measure whereof
we have always about us, always before our eyes. We need no rod, no
pole, no measuring line, wherewith to take the dimension of our days,
nor any skill in arithmetic wherewith to compute the number of them.
No; we have the standard of them at our fingers' end, and there is no
multiplication of it; it is but one hand-breadth in all. Our time is
short, and God has made it so; for the number of our months is with
him. It is short, and he knows it to be so: It is as nothing before
thee. He remembers how short our time is, Ps. lxxix. 47. It is nothing
in comparison with thee; so some. All time is nothing to God's
eternity, much less our share of time.
(2.) Man's life on earth is vain and of no value, and therefore it is
folly to be fond of it and wisdom to make sure of a better life. Adam
is Abel--man is vanity, in his present state. He is not what he seems
to be, has not what he promised himself. He and all his comforts lie at
a continual uncertainty; and if there were not another life after this,
all things considered, he were made in vain. He is vanity; he is
mortal, he is mutable. Observe, [1.] How emphatically this truth is
expressed here. First, Every man is vanity, without exception; high and
low, rich and poor, all meet in this. Secondly, He is so at his best
estate, when he is young, and strong, and healthful, in wealth and
honour, and the height of prosperity; when he is most easy, and merry,
and secure, and thinks his mountain stands strong. Thirdly, He is
altogether vanity, as vain as you can imagine. All man is all vanity
(so it may be read); every thing about him is uncertain; nothing is
substantial and durable but what relates to the new man. Fourthly,
Verily he is so. This is a truth of undoubted certainty, but which we
are very unwilling to believe and need to have solemnly attested to us,
as indeed it is by frequent instances. Fifthly, Selah is annexed, as a
note commanding observation. "Stop here, and pause awhile, that you may
take time to consider and apply this truth, that every man is vanity."
We ourselves are so. [2.] For the proof of the vanity of man, as
mortal, he here mentions three things, and shows the vanity of each of
them, v. 6. First, The vanity of our joys and honours: Surely every man
walks (even when he walks in state, when he walks in pleasure) in a
shadow, in an image, in a vain show. When he makes a figure his fashion
passes away, and his great pomp is but great fancy, Acts xxv. 23. It is
but a show, and therefore a vain show, like the rainbow, the gaudy
colours of which must needs vanish and disappear quickly when the
substratum is but a cloud, a vapour; such is life (Jam. iv. 14), and
therefore such are all the gaieties of it. Secondly, The vanity of our
griefs and fears. Surely they are disquieted in vain. Our disquietudes
are often groundless (we vex ourselves without any just cause, and the
occasions of our trouble are often the creatures of our own fancy and
imagination), and they are always fruitless; we disquiet ourselves in
vain, for we cannot, with all our disquietment, alter the nature of
things nor the counsel of God; things will be as they are when we have
disquieted ourselves ever so much about them. Thirdly, The vanity of
our cares and toils. Man takes a great deal of pains to heap up riches,
and they are but like heaps of manure in the furrows of the field, good
for nothing unless they be spread. But, when he has filled his
treasures with his trash, he knows not who shall gather them, nor to
whom they shall descend when he is gone; for he shall not take them
away with him. He asks not, For whom do I labour? and that is his
folly, Eccl. iv. 8. But, if he did ask, he could not tell whether he
should be a wise man or a fool, a friend or a foe, Eccl. ii. 19. This
is vanity.
Confidence in God; David Pleading with God.
7 And now, Lord, what wait I for? my hope is in thee. 8 Deliver me
from all my transgressions: make me not the reproach of the foolish.
9 I was dumb, I opened not my mouth; because thou didst it. 10 Remove
thy stroke away from me: I am consumed by the blow of thine hand. 11
When thou with rebukes dost correct man for iniquity, thou makest his
beauty to consume away like a moth: surely every man is vanity. Selah.
12 Hear my prayer, O Lord, and give ear unto my cry; hold not thy
peace at my tears: for I am a stranger with thee, and a sojourner, as
all my fathers were. 13 O spare me, that I may recover strength,
before I go hence, and be no more.
The psalmist, having meditated on the shortness and uncertainty of
life, and the vanity and vexation of spirit that attend all the
comforts of life, here, in these verses, turns his eyes and heart
heaven-ward. When there is no solid satisfaction to be had in the
creature it is to be found in God, and in communion with him; and to
him we should be driven by our disappointments in the world. David here
expresses,
I. His dependence on God, v. 7. Seeing all is vanity, and man himself
is so, 1. He despairs of a happiness in the things of the world, and
disclaims all expectations from it: "Now, Lord, what wait I for? Even
nothing from the things of sense and time; I have nothing to wish for,
nothing to hope for, from this earth." Note, The consideration of the
vanity and frailty of human life should deaden our desires to the
things of this world and lower our expectations from it. "If the world
be such a thing as this, God deliver me from having, or seeking, my
portion in it." We cannot reckon upon constant health and prosperity,
nor upon comfort in any relation; for it is all as uncertain as our
continuance here. "Though I have sometimes foolishly promised myself
this and the other from the world, I am now of another mind." 2. He
takes hold of happiness and satisfaction in God: My hope is in thee.
Note, When creature-confidences fail, it is our comfort that we have a
God to go to, a God to trust to, and we should thereby be quickened to
take so much the faster hold of him by faith.
II. His submission to God, and his cheerful acquiescence in his holy
will, v. 9. If our hope be in God for a happiness in the other world,
we may well afford to reconcile ourselves to all the dispensations of
his providence concerning us in this world: "I was dumb; I opened not
my mouth in a way of complaint and murmuring." He now again recovered
that serenity and sedateness of mind which were disturbed, v. 2.
Whatever comforts he is deprived of, whatever crosses he is burdened
with, he will be easy. "Because thou didst it; it did not come to pass
by chance, but according to thy appointment." We may here see, 1. A
good God doing all, and ordering all events concerning us. Of every
event we may say, "This is the finger of God; it is the Lord's doing,"
whoever were the instruments. 2. A good man, for that reason, saying
nothing against it. He is dumb, he has nothing to object, no question
to ask, no dispute to raise upon it. All that God does is well done.
III. His desire towards God, and the prayers he puts up to him. Is any
afflicted? let him pray, as David here,
1. For the pardoning of his sin and the preventing of his shame, v. 8.
Before he prays (v. 10), Remove thy stroke from me, he prays (v. 8),
"Deliver me from all my offences, from the guilt I have contracted, the
punishment I have deserved, and the power of corruption by which I have
been enslaved." When God forgives our sins he delivers us from them, he
delivers us from them all. He pleads, Make me not a reproach to the
foolish. Wicked people are foolish people; and they then show their
folly most when they think to show their wit, by scoffing at God's
people. When David prays that God would pardon his sins, and not make
him a reproach, it is to be taken as a prayer for peace of conscience
("Lord, leave me not to the power of melancholy, which the foolish will
laugh at me for"), and as a prayer for grace, that God would never
leave him to himself, so far as to do any thing that might make him a
reproach to bad men. Note, This is a good reason why we should both
watch and pray against sin, because the credit of our profession is
nearly concerned in the preservation of our integrity.
2. For the removal of his affliction, that he might speedily be eased
of his present burdens (v. 10): Remove thy stroke away from me. Note,
When we are under the correcting hand of God our eye must be to God
himself, and not to any other, for relief. He only that inflicts the
stroke can remove it; and we may then in faith, and with satisfaction,
pray that our afflictions may be removed, when our sins are pardoned
(Isa. xxxviii. 17), and when, as here, the affliction is sanctified and
has done its work, and we are humbled under the hand of God.
(1.) He pleads the great extremity he was reduced to by his affliction,
which made him the proper object of God's compassion: I am consumed by
the blow of thy hand. His sickness prevailed to such a degree that his
spirits failed, his strength was wasted, and his body emaciated. "The
blow, or conflict, of thy hand has brought me even to the gates of
death." Note, The strongest, and boldest, and best of men cannot bear
up under, much less make head against, the power of God's wrath. It was
not his case only, but any man will find himself an unequal match for
the Almighty, v. 11. When God, at any time, contends with us, when with
rebukes he corrects us, [1.] We cannot impeach the equity of his
controversy, but must acknowledge that he is righteous in it; for,
whenever he corrects man, it is for iniquity. Our ways and our doings
procure the trouble to ourselves, and we are beaten with a rod of our
own making. It is the yoke of our transgressions, though it be bound
with his hand, Lam. i. 14. [2.] We cannot oppose the effects of his
controversy, but he will be too hard for us. As we have nothing to move
in arrest of his judgment, so we have no way of escaping the execution.
God's rebukes make man's beauty to consume away like a moth; we often
see, we sometimes feel, how much the body is weakened and decayed by
sickness in a little time; the countenance is changed; where are the
ruddy cheek and lip, the sprightly eye, the lively look, the smiling
face? It is the reverse of all this that presents itself to view. What
a poor thing is beauty; and what fools are those that are proud of it,
or in love with it, when it will certainly, and may quickly, be
consumed thus! Some make the moth to represent man, who is as easily
crushed as a moth with the touch of a finger, Job iv. 19. Others make
it to represent the divine rebukes, which silently and insensibly waste
and consume us, as the moth does the garment. All this abundantly
proves what he had said before, that surely every man is vanity, weak
and helpless; so he will be found when God comes to contend with him.
(2.) He pleads the good impressions made upon him by his affliction. He
hoped that the end was accomplished for which it was sent, and that
therefore it would be removed in mercy; and unless an affliction has
done its work, though it may be removed, it is not removed in mercy.
[1.] It had set him a weeping, and he hoped God would take notice of
that. When the Lord God called to mourning, he answered the call and
accommodated himself to the dispensation, and therefore could, in
faith, pray, Lord, hold not thy peace at my tears, v. 12. He that does
not willingly afflict and grieve the children of men, much less his own
children, will not hold his peace at their tears, but will either speak
deliverance for them (and, if he speak, it is done) or in the mean time
speak comfort to them and make them to hear joy and gladness. [2.] It
had set him a praying; and afflictions are sent to stir up prayer. If
they have that effect, and when we are afflicted we pray more, and pray
better, than before, we may hope that God will hear our prayer and give
ear to our cry; for the prayer which by his providence he gives
occasion for, and which by his Spirit of grace he indites, shall not
return void. [3.] It had helped to wean him from the world and to take
his affections off from it. Now he began, more than ever, to look upon
himself as a stranger and sojourner here, like all his fathers, not at
home in this world, but travelling through it to another, to a better,
and would never reckon himself at home till he came to heaven. He
pleads it with God: "Lord, take cognizance of me, and of my wants and
burdens, for I am a stranger here, and therefore meet with strange
usage; I am slighted and oppressed as a stranger; and whence should I
expect relief but from thee, from that other country to which I
belong?"
3. He prays for a reprieve yet a little longer (v. 13): "O spare me,
ease me, raise me up from this illness that I may recover strength both
in body and mind, that I may get into a more calm and composed frame of
spirit, and may be better prepared for another world, before I go hence
by death, and shall be no more in this world." Some make this to be a
passionate wish that God would send him help quickly or it would be too
late, like that, Job x. 20, 21. But I rather take it as a pious prayer
that God would continue him here till by his grace he had made him fit
to go hence, and that he might finish the work of life before his life
was finished. Let my soul live, and it shall praise thee.
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P S A L M S
PSALM XL.
It should seem David penned this psalm upon occasion of his
deliverance, by the power and goodness of God, from some great and
pressing trouble, by which he was in danger of being overwhelmed;
probably it was some trouble of mind arising from a sense of sin and of
God's displeasure against him for it; whatever it was, the same Spirit
that indited his praises for that deliverance was in him, at the same
time, a Spirit of prophecy, testifying of the sufferings of Christ and
the glory that should follow; or, ere he was aware, he was led to speak
of his undertaking, and the discharge of his undertaking, in words that
must be applied to Christ only; and therefore how far the praises that
here go before that illustrious prophecy, and the prayers that follow,
may safely and profitably be applied to him it will be worth while to
consider. In this psalm, I. David records God's favour to him in
delivering him out of his deep distress, with thankfulness to his
praise, ver. 1-5. II. Thence he takes occasion to speak of the work of
our redemption by Christ, ver. 6-10. III. That gives him encouragement
to pray to God for mercy and grace both for himself and for his
friends, ver. 11-17. If, in singing this psalm, we mix faith with the
prophecy of Christ, and join in sincerity with the praises and prayers
here offered up, we make melody with our hearts to the Lord.
The Benefit of Confidence in God.
To the chief musician. A psalm of David.
1 I waited patiently for the Lord; and he inclined unto me, and heard
my cry. 2 He brought me up also out of a horrible pit, out of the
miry clay, and set my feet upon a rock, and established my goings. 3
And he hath put a new song in my mouth, even praise unto our God: many
shall see it, and fear, and shall trust in the Lord. 4 Blessed is
that man that maketh the Lord his trust, and respecteth not the proud,
nor such as turn aside to lies. 5 Many, O Lord my God, are thy
wonderful works which thou hast done, and thy thoughts which are to
us-ward: they cannot be reckoned up in order unto thee: if I would
declare and speak of them, they are more than can be numbered.
In these verses we have,
I. The great distress and trouble that the psalmist had been in. He had
been plunged into a horrible pit and into miry clay (v. 2), out of
which he could not work himself, and in which he found himself sinking
yet further. He says nothing here either of the sickness of his body or
the insults of his enemies, and therefore we have reason to think it
was some inward disquiet and perplexity of spirit that was now his
greatest grievance. Despondency of spirit under the sense of Gods
withdrawings, and prevailing doubts and fears about the eternal state,
are indeed a horrible pit and miry clay, and have been so to many a
dear child of God.
II. His humble attendance upon God and his believing expectations from
him in those depths: I waited patiently for the Lord, v. 1. Waiting, I
waited. He expected relief from no other than from God; the same hand
that tears must heal, that smites must bind up (Hos. vi. 1), or it will
never be done. From God he expected relief, and he was big with
expectation, not doubting but it would come in due time. There is power
enough in God to help the weakest, and grace enough in God to help the
unworthiest, of all his people that trust in him. But he waited
patiently, which intimates that the relief did not come quickly; yet he
doubted not but it would come, and resolved to continue believing, and
hoping, and praying, till it did come. Those whose expectation is from
God may wait with assurance, but must wait with patience. Now this is
very applicable to Christ. His agony, both in the garden and on the
cross, was the same continued, and it was a horrible pit and miry clay.
Then was his soul troubled and exceedingly sorrowful; but then he
prayed, Father, glorify thy name; Father, save me; then he kept hold of
his relation to his Father, "My God, my God," and thus waited patiently
for him.
III. His comfortable experience of God's goodness to him in his
distress, which he records for the honour of God and his own and
others' encouragement.
1. God answered his prayers: He inclined unto me and heard my cry.
Those that wait patiently for God, though they may wait long, do not
wait in vain. Our Lord Jesus was heard in that he feared, Heb. v. 7.
Nay, he was sure that the Father heard him always.
2. He silenced his fears, and stilled the tumult of his spirits, and
gave him a settled peace of conscience (v. 2): "He brought me up out of
that horrible pit of despondency and despair, scattered the clouds, and
shone brightly upon my soul, with the assurances of his favour; and not
only so, but set my feet upon a rock and established my goings." Those
that have been under the prevalency of a religious melancholy, and by
the grace of God have been relieved, may apply this very feelingly to
themselves; they are brought up out of a horrible pit. (1.) The mercy
is completed by the setting of their feet upon a rock, where they find
firm footing, are as much elevated with the hopes of heaven as they
were before cast down with the fears of hell. Christ is the rock on
which a poor soul may stand fast, and on whose meditation alone between
us and God we can build any solid hopes or satisfaction. (2.) It is
continued in the establishment of their goings. Where God has given a
stedfast hope he expects there should be a steady regular conversation;
and, if that be the blessed fruit of it, we have reason to acknowledge,
with abundance of thankfulness, the riches and power of his grace.
3. He filled him with joy, as well as peace, in believing: "He has put
a new song in my mouth; he has given me cause to rejoice and a heart to
rejoice." He was brought, as it were, into a new world, and that filled
his mouth with a new song, even praise to our God; for to his praise
and glory must all our songs be sung. Fresh mercies, especially such as
we never before received, call for new songs. This is applicable to our
Lord Jesus in his reception to paradise, his resurrection from the
grave, and his exaltation to the joy and glory set before him; he was
brought out of the horrible pit, set upon a rock, and had a new song
put into his mouth.
IV. The good improvement that should be made of this instance of God's
goodness to David.
1. David's experience would be an encouragement to many to hope in God,
and, for that end, he leaves it here upon record: Many shall see, and
fear, and trust in the Lord. They shall fear the Lord and his justice,
which brought David, and the Son of David, into that horrible pit, and
shall say, If this be done to the green tree, what shall be done to the
dry? They shall fear the Lord and his goodness, in filling the mouth of
David, and the Son of David, with new songs of joy and praise. There is
a holy reverent fear of God, which is not only consistent with, but the
foundation of, our hope in him. They shall not fear him and shun him,
but fear him and trust in him in their greatest straits, not doubting
but to find him as able and ready to help as David did in his distress.
God's dealings with our Lord Jesus are our great encouragement to trust
in God; when it pleased the Lord to bruise him, and put him to grief
for our sins, he demanded our debt from him; and when he raised him
from the dead, and set him at his own right hand, he made it to appear
that he had accepted the payment he made and was satisfied with it; and
what greater encouragement can we have to fear and worship God and
totrust in him?. See Rom. iv. 25; v. 1, 2. The psalmist invites others
to make God their hope, as he did, by pronouncing those happy that do
so (v. 4): "Blessed is the man that makes the Lord his trust, and him
only (that has great and good thoughts of him, and is entirely devoted
to him), and respects not the proud, does not do as those do that trust
in themselves, nor depends upon those who proudly encourage others to
trust in them; for both the one and the other turn aside to lies, as
indeed all those do that turn aside from God." This is applicable,
particularly, to our faith in Christ. Blessed are those that trust in
him, and in his righteousness alone, and respect not the proud
Pharisees, that set up their own righteousness in competition with
that, that will not be governed by their dictates, nor turn aside to
lies, with the unbelieving Jews, who submit not to the righteousness of
God, Rom. x. 3. Blessed are those that escape this temptation.
2. The joyful sense he had of this mercy led him to observe, with
thankfulness, the many other favours he had received from God, v. 5.
When God puts new songs into our mouth we must not forget our former
songs, but repeat them: "Many, O Lord my God! are thy wonderful works
which thou hast done, both for me and others; this is but one of many."
Many are the benefits with which we are daily loaded both by the
providence and by the grace of God. (1.) They are his works, not only
the gifts of his bounty, but the operations of his power. He works for
us, he works in us, and thus he favours us with matter, not only for
thanks, but for praise. (2.) They are his wonderful works, the
contrivance of them admirable, his condescension to us in bestowing
them upon us admirable; eternity itself will be short enough to be
spent in the admiration of them. (3.) All his wonderful works are the
product of his thoughts to us-ward. He does all according to the
counsel of his own will (Eph. i. 11), the purposes of his grace which
he purposed in himself, Eph. iii. 11. They are the projects of infinite
wisdom, the designs of everlasting love (1 Cor. ii. 7, Jer. xxxi. 3),
thoughts of good and not of evil, Jer. xxix. 11. His gifts and callings
will therefore be without repentance, because they are not sudden
resolves, but the result of his thoughts, his many thoughts, to
us-ward. (4.) They are innumerable; they cannot be methodized or
reckoned up in order. There is an order in all God's works, but there
are so many that present themselves to our view at once that we know
not where to begin nor which to name next; the order of them, and their
natural references and dependencies, and how the links of the golden
chain are joined, are a mystery to us, and what we shall not be able to
account for till the veil be rent and the mystery of God finished. Nor
can they be counted, not the very heads of them. When we have said the
most we can of the wonders of divine love to us we must conclude with
an et cætera--and such like, and adore the depth, despairing to find
the bottom.
Insufficiency of the Legal Sacrifices; The Efficacy of Christ's Sacrifice.
6 Sacrifice and offering thou didst not desire; mine ears hast thou
opened: burnt offering and sin offering hast thou not required. 7
Then said I, Lo, I come: in the volume of the book it is written of me,
8 I delight to do thy will, O my God: yea, thy law is within my
heart. 9 I have preached righteousness in the great congregation: lo,
I have not refrained my lips, O Lord, thou knowest. 10 I have not hid
thy righteousness within my heart; I have declared thy faithfulness and
thy salvation: I have not concealed thy lovingkindness and thy truth
from the great congregation.
The psalmist, being struck with amazement at the wonderful works that
God had done for his people, is strangely carried out here to foretel
that work of wonder which excels all the rest and is the foundation and
fountain of all, that of our redemption by our Lord Jesus Christ. God's
thoughts, which were to us-ward concerning that work, were the most
curious, the most copious, the most gracious, and therefore to be most
admired. This paragraph is quoted by the apostle (Heb. x. 5, &c.) and
applied to Christ and his undertaking for us. As in the institutions,
so in the devotions, of the Old Testament saints were aware of; and,
when the apostle would show us the Redeemer's voluntary undertaking of
his work, he does not fetch his account out of the book of God's secret
counsels, which belong not to us, but from the things revealed.
Observe,
I. The utter insufficiency of the legal sacrifices to atone for sin in
order to our peace with God and our happiness in him: Sacrifice and
offering thou didst not desire; thou wouldst not have the Redeemer to
offer them. Something he must have to offer, but not these (Heb. viii.
3); therefore he must not be of the house of Aaron, Heb. vii. 14. Or,
In the days of the Messiah burnt-offering and sin-offering will be no
longer required, but all those ceremonial institutions will be
abolished. But that is not all: even while the law concerning them was
in full force it might be said, God did not desire them, nor accept
them, for their own sake. They could not take away the guilt of sin by
satisfying God's justice. The life of a sheep, which is so much
inferior in value to that of a man (Matt. xii. 12), could not pretend
to be an equivalent, much less an expedient to preserve the honour of
God's government and laws and repair the injury done to that honour by
the sin of man. They could not take away the terror of sin by pacifying
the conscience, nor the power of sin by sanctifying the nature; it was
impossible, Heb. ix. 9; x. 1-4. What there was in them that was
valuable resulted from their reference to Jesus Christ, of whom they
were types--shadows indeed, but shadows of good things to come, and
trials of the faith and obedience of God's people, of their obedience
to the law, and their faith in the gospel. But the Substance must come,
which is Christ, who must bring that glory to God, and that grace to
man which it was impossible those sacrifices should ever do.
II. The designation of our Lord Jesus to the work and office of
Mediator: My ears hast thou opened. God the Father disposed him to the
undertaking (Isa. l. 5, 6) and then obliged him to go through with it.
My ear hast thou digged. It is supposed to allude to the law and custom
of binding servants to serve for ever by boring their ear to the
doorpost; see Exod. xxi. 6. Our Lord Jesus was so in love with his
undertaking that he would not go out free from it, and therefore
engaged to persevere for ever in it; and for this reason he is able to
save us to the uttermost, because he has engaged to serve his Father to
the uttermost, who upholds him in it, Isa. xlii. 1.
III. His own voluntary consent to this undertaking: "Then said I, Lo, I
come; then, when sacrifice and offering would not do, rather than the
work should be undone; I said, Lo, I come, to enter the lists with the
powers of darkness, and to advance the interests of God's glory and
kingdom." This intimates three things:--1. That he freely offered
himself to this service, to which he was under no obligation at all
prior to his own voluntary engagement. It was no sooner proposed to him
than, with the greatest cheerfulness, he consented to it, and was
wonderfully well pleased with the undertaking. Had he not been
perfectly voluntary in it, he could not have been a surety, he could
not have been a sacrifice; for it is by this will (this animus
offerentis--mind of the offerer) that we are sanctified, Heb. x. 10. 2.
That he firmly obliged himself to it: "I come; I promise to come in the
fulness of time." And therefore the apostle says, "It was when he came
into the world that he had an actual regard to this promise, by which
he had engaged his heart to approach unto God." He thus entered into
bonds, not only to show the greatness of his love, but because he was
to have the honour of his undertaking before he had fully performed it.
Though the price was not paid, it was secured to be paid, so that he
was the Lamb slain from the foundation of the world. 3. That he frankly
owned himself engaged: He said, Lo, I come, said it all along to the
Old Testament saints, who therefore knew him by the title of ho
erchomenos--He that should come. This word was the foundation on which
they built their faith and hope, and which they looked and longed for
the accomplishment of.
IV. The reason why he came, in pursuance of his undertaking--because in
the volume of the book it was written of him, 1. In the close rolls of
the divine decree and counsel; there it was written that his ear was
opened, and he said, Lo, I come; there the covenant of redemption was
recorded, the counsel of redemption was recorded, the counsel of peace
between the Father and the Son; and to that he had an eye in all he
did, the commandment he received of his Father. 2. In the letters
patent of the Old Testament. Moses and all the prophets testified of
him; in all the volumes of that book something or other was written of
him, which he had an eye to, that all might be accomplished, John xix.
28.
V. The pleasure he took in his undertaking. Having freely offered
himself to it, he did not fail, nor was discouraged, but proceeded with
all possible satisfaction to himself (v. 8, 9): I delight to do thy
will, O my God! It was to Christ his meat and drink to go on with the
work appointed to him (John iv. 34); and the reason here given is, Thy
law is within my heart; it is written there, it rules there. It is
meant of the law concerning the work and office of the Mediator, what
he was to do and suffer; this law was dear to him and had an influence
upon him in his whole undertaking. Note, When the law of God is written
in our hearts our duty will be our delight.
VI. The publication of the gospel to the children of men, even in the
great congregation, v. 9, 10. The same that as a priest wrought out
redemption for us, as a prophet, by his own preaching first, then by
his apostles, and still by his word and Spirit, makes it known to us.
The great salvation began to be spoken by the Lord, Heb. ii. 3. It is
the gospel of Christ that is preached to all nations. Observe, 1. What
it is that is preached: It is righteousness (v. 9), God's righteousness
(v. 10), the everlasting righteousness which Christ has brought in
(Dan. ix. 24); compare Rom. i. 16, 17. It is God's faithfulness to his
promise, and the salvation which had long been looked for. It is God's
lovingkindness and his truth, his mercy according to his word. Note, In
the work of our redemption we ought to take notice how brightly all the
divine attributions shine, and give to God the praise of each of them.
2. To whom it is preached--to the great congregation, v. 9 and again v.
10. When Christ was here on earth he preached to multitudes, thousands
at a time. The gospel was preached both to Jews and Gentiles, to great
congregations of both. Solemn religious assemblies are a divine
institution, and in them the glory of God, in the face of Christ, ought
to be both praised to the glory of God and preached for the edification
of men. 3. How it is preached--freely and openly: I have not refrained
my lips; I have not hid it; I have not concealed it. This intimates
that whoever undertook to preach the gospel of Christ would be in great
temptation to hide it and conceal it, because it must be preached with
great contention and in the face of great opposition; but Christ
himself, and those whom he called to that work, set their faces as a
flint (Isa. l. 7) and were wonderfully carried on in it. It is well for
us that they were so, for by this means our eyes come to see this
joyful light and our ears to hear this joyful sound, which otherwise we
might for ever have perished in ignorance of.
Encouragement in Prayer.
11 Withhold not thou thy tender mercies from me, O Lord: let thy
lovingkindness and thy truth continually preserve me. 12 For
innumerable evils have compassed me about: mine iniquities have taken
hold upon me, so that I am not able to look up; they are more than the
hairs of mine head: therefore my heart faileth me. 13 Be pleased, O
Lord, to deliver me: O Lord, make haste to help me. 14 Let them be
ashamed and confounded together that seek after my soul to destroy it;
let them be driven backward and put to shame that wish me evil. 15
Let them be desolate for a reward of their shame that say unto me, Aha,
aha. 16 Let all those that seek thee rejoice and be glad in thee: let
such as love thy salvation say continually, The Lord be magnified. 17
But I am poor and needy; yet the Lord thinketh upon me: thou art my
help and my deliverer; make no tarrying, O my God.
The psalmist, having meditated upon the work of redemption, and spoken
of it in the person of the Messiah, now comes to make improvement of
the doctrine of his mediation between us and God, and therefore speaks
in his own person. Christ having done his Father's will, and finished
his work, and given orders for the preaching of the gospel to every
creature, we are encouraged to come boldly to the throne of grace, for
mercy and grace.
I. This may encourage us to pray for the mercy of God, and to put
ourselves under the protection of that mercy, v. 11. "Lord, thou hast
not spared thy Son, nor withheld him; withhold not thou thy tender
mercies then, which thou hast laid up for us in him; for wilt thou not
with him also freely give us all things? Rom. viii. 32. Let thy
lovingkindness and thy truth continually preserve me." The best saints
are in continual danger, and see themselves undone if they be not
continually preserved by the grace of God; and the everlasting
lovingkindness and truth of God are what we have to depend upon for our
preservation to the heavenly kingdom, Ps. lxi. 7.
II. This may encourage us in reference to the guilt of sin, that Jesus
Christ has done that towards our discharge from it which sacrifice and
offering could not do. See here, 1. The frightful sight he had of sin,
v. 12. This was it that made the discovery he was now favoured with of
a Redeemer very welcome to him. He saw his iniquities to be evils, the
worst of evils; he saw that they compassed him about; in all the
reviews of his life, and his reflections upon each step of it, still he
discovered something amiss. The threatening consequences of his sin
surrounded him. Look which way he would, he saw some mischief or other
waiting for him, which he was conscious to himself his sins had
deserved. He saw them taking hold of him, arresting him, as the bailiff
does the poor debtor; he saw them to be innumerable and more than the
hairs of his head. Convinced awakened consciences are apprehensive of
danger from the numberless number of the sins of infirmity which seem
small as hairs, but, being numerous, are very dangerous. Who can
understand his errors? God numbers our hairs (Matt. x. 30), which yet
we cannot number; so he keeps an account of our sins, which we keep no
account of. The sight of sin so oppressed him that he could not hold up
his head--I am not able to look up; much less could he keep up his
heart--therefore my heart fails me. Note, The sight of our sins in
their own colours would drive us to distraction, if we had not at the
same time some sight of a Saviour. 2. The careful recourse he had to
God under the sense of sin (v. 13); seeing himself brought by his sins
to the very brink of ruin, eternal ruin, with what a holy passion does
he cry out, "Be pleased, O Lord! to deliver me (v. 13); O save me from
the wrath to come, and the present terrors I am in through the
apprehensions of that wrath! I am undone, I die, I perish, without
speedy relief. In a case of this nature, where the bliss of an immortal
soul is concerned, delays are dangerous; therefore, O Lord! make haste
to help me."
III. This may encourage us to hope for victory over our spiritual
enemies that seek after our souls to destroy them (v. 14), the roaring
lion that goes about continually seeking to devour. If Christ has
triumphed over them, we through him, shall be more than conquerors. In
the belief of this we may pray, with humble boldness, Let them be
ashamed and confounded together, and driven backward, v. 14. Let them
be desolate, v. 15. Both the conversion of a sinner and the
glorification of a saint are great disappointments to Satan, who does
his utmost, with all his power and subtlety, to hinder both. Now, our
Lord Jesus having undertaken to bring about the salvation of all his
chosen, we may in faith pray that, in both these ways, that great
adversary may be confounded. When a child of God is brought into that
horrible pit, and the miry clay, Satan cries Aha! aha! thinking he has
gained his point; but he shall rage when he sees the brand plucked out
of the fire, and shall be desolate, for a reward of his shame. The Lord
rebuke thee, O Satan! The accuser of the brethren is cast out.
IV. This may encourage all that seek God, and love his salvation, to
rejoice in him and to praise him, v. 16. See here, 1. The character of
good people. Conformably to the laws of natural religion, they seek
God, desire his favour, and in all their exigencies apply to him, as a
people should seek unto their God; and conformably to the laws of
revealed religion they love his salvation, that great salvation of
which the prophets enquired and searched diligently, which the Redeemer
undertook to work out when he said, Lo, I come. All that shall be saved
love the salvation not only as a salvation from hell, but a salvation
from sin. 2. The happiness secured to good people by this prophetic
prayer. Those that seek God shall rejoice and be glad in him, and with
good reason, for he will not only be found of them but will be their
bountiful rewarder. Those that love his salvation shall be filled with
the joy of his salvation, and shall say continually, The Lord be
magnified; and thus they shall have a heaven upon earth. Blessed are
those that are thus still praising God.
V. This may encourage the saints, in distress and affliction, to trust
in God and comfort themselves in him, v. 17. David himself was one of
these: I am poor and needy (a king, perhaps now on the throne, and yet,
being troubled in spirit, he calls himself poor and needy, in want and
distress, lost and undone without a Saviour), yet the Lord thinketh
upon me in and through the Mediator, by whom we are made accepted. Men
forget the poor and needy, and seldom think of them; but God's
thoughts, towards them (which he had spoken of v. 5) are their support
and comfort. They may assure themselves that God is their help under
their troubles, and will be, in due time, their deliverer out of their
troubles, and will make no long tarrying; for the vision is for an
appointed time, and therefore, though it tarry, we may wait for it, for
it shall come; it will come, it will not tarry.
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P S A L M S
PSALM XLI.
God's kindness and truth have often been the support and comfort of the
saints when they have had most experience of man's unkindness and
treachery. David here found them so, upon a sick-bed; he found his
enemies very barbarous, but his God very gracious. I. He here comforts
himself in his communion with God under his sickness, by faith
receiving and laying hold of God's promises to him (ver. 1-3) and
lifting up his heart in prayer to God, ver. 4. II. He here represents
the malice of his enemies against him, their malicious censures of him,
their spiteful reflections upon him, and their insolent conduct towards
him, ver. 5-9. III. He leaves his case with God, not doubting but that
he would own and favour him (ver. 10-12), and so the psalm concludes
with a doxology, ver. 13. Is any afflicted with sickness? let him sing
the beginning of this psalm. Is any persecuted by enemies? let him sing
the latter end of it; and we may any of us, in singing it, meditate
upon both the calamities and comforts of good people in this world.
Promises to Those Who Consider the Poor.
To the chief musician. A psalm of David.
1 Blessed is he that considereth the poor: the Lord will deliver him in
time of trouble. 2 The Lord will preserve him, and keep him alive;
and he shall be blessed upon the earth: and thou wilt not deliver him
unto the will of his enemies. 3 The Lord will strengthen him upon the
bed of languishing: thou wilt make all his bed in his sickness. 4 I
said, Lord, be merciful unto me: heal my soul; for I have sinned
against thee.
In these verses we have,
I. God's promises of succour and comfort to those that consider the
poor; and,
1. We may suppose that David makes mention of these with application
either, (1.) To his friends, who were kind to him, and very considerate
of his case, now that he was in affliction: Blessed is he that
considers poor David. Here and there he met with one that sympathized
with him, and was concerned for him, and kept up his good opinion of
him and respect for him, notwithstanding his afflictions, while his
enemies were so insolent and abusive to him; on these he pronounced
this blessing, not doubting but that God would recompense to them all
the kindness they had done him, particularly when they also came to be
in affliction. The provocations which his enemies gave him did but
endear his friends so much the more to him. Or, (2.) To himself. He had
the testimony of his conscience for him that he had considered the
poor, that when he was in honour and power at court he had taken
cognizance of the wants and miseries of the poor and had provided for
their relief, and therefore was sure God would, according to his
promise, strengthen and comfort him in his sickness.
2. We must regard them more generally with application to ourselves.
Here is a comment upon that promise, Blessed are the merciful, for they
shall obtain mercy. Observe, (1.) What the mercy is which is required
of us. It is to consider the poor or afflicted, whether in mind, body,
or estate. These we are to consider with prudence and tenderness; we
must take notice of their affliction and enquire into their state, must
sympathize with them and judge charitably concerning them. We must
wisely consider the poor; that is, we must ourselves be instructed by
the poverty and affliction of others; it must be Maschil to us, that is
the word here used. (2.) What the mercy is that is promised to us if we
thus show mercy. He that considers the poor (if he cannot relieve them,
yet he considers them, and has a compassionate concern for them, and in
relieving them acts considerately and with discretion) shall be
considered by his God: he shall not only be recompensed in the
resurrection of the just, but he shall be blessed upon the earth; this
branch of godliness, as much as any, has the promise of the life that
now is, and is usually recompensed with temporal blessings. Liberality
to the poor is the surest and safest way of thriving; such as practise
it may be sure of seasonable and effectual relief from God, [1.] In all
troubles: He will deliver them in the day of evil, so that when the
times are at the worst it shall go well with them, and they shall not
fall into the calamities in which others are involved; if any be hidden
in the day of the Lord's anger, they shall. Those who thus distinguish
themselves from those that have hard hearts God will distinguish from
those that have hard usage. Are they in danger? he will preserve and
keep them alive; and those who have a thousand times forfeited their
lives, as the best have, must acknowledge it as a great favour if they
have their lives given them for a prey. He does not say, "They shall be
preferred," but, "They shall be preserved and kept alive, when the
arrows of death fly thickly round about them." Do their enemies
threaten them? God will not deliver them into the will of their
enemies; and the most potent enemy we have can have no power against us
but what is given him from above. The good-will of a God that loves us
is sufficient to secure us from the ill-will of all that hate us, men
and devils; and that good-will we may promise ourselves an interest in
if we have considered the poor and helped to relieve and rescue them.
[2.] Particularly in sickness (v. 3): The Lord will strengthen him,
both in body and mind, upon the bed of languishing, on which he had
long lain sick, and he will make all his bed--a very condescending
expression, alluding to the care of those that nurse and tend sick
people, especially of mothers for their children when they are sick,
which is to make their beds easy for them; and that bed must needs be
well made which God himself has the making of. He will make all his bed
from head to foot, so that no part shall be uneasy; he will turn his
bed (so the word is), to shake it up and make it very easy; or he will
turn it into a bed of health. Note, God has promised his people that he
will strengthen them, and make them easy, under their bodily pains and
sicknesses. He has not promised that they shall never be sick, nor that
they shall not lie long languishing, nor that their sickness shall not
be unto death; but he has promised to enable them to bear their
affliction with patience, and cheerfully to wait the issue. The soul
shall by his grace be made to dwell at ease when the body lies in pain.
II. David's prayer, directed and encouraged by these promises (v. 4): I
said, Heal my soul. It is good for us to keep some account of our
prayers, that we may not unsay, in our practices, any thing that we
said in our prayers. Here is, 1. His humble petition: Lord be merciful
to me. He appeals to mercy, as one that knew he could not stand the
test of strict justice. The best saints, even those that have been
merciful to the poor, have not made God their debtor, but must throw
themselves on his mercy. When we are under the rod we must thus
recommend ourselves to the tender mercy of our God: Lord, heal my soul.
Sin is the sickness of the soul; pardoning mercy heals it; renewing
grace heals it; and this spiritual healing we should be more earnest
for than for bodily health. 2. His penitent confession: "I have sinned
against thee, and therefore my soul needs healing. I am a sinner, a
miserable sinner; therefore, God be merciful to me," Luke xviii. 13. It
does not appear that this has reference to any particular gross act of
sin, but, in general, to his many sins of infirmity, which his sickness
set in order before him, and the dread of the consequences of which
made him pray, Heal my soul.
David Complains of His Enemies; David's Comfort in God.
5 Mine enemies speak evil of me, When shall he die, and his name
perish? 6 And if he come to see me, he speaketh vanity: his heart
gathereth iniquity to itself; when he goeth abroad, he telleth it. 7
All that hate me whisper together against me: against me do they devise
my hurt. 8 An evil disease, say they, cleaveth fast unto him: and now
that he lieth he shall rise up no more. 9 Yea, mine own familiar
friend, in whom I trusted, which did eat of my bread, hath lifted up
his heel against me. 10 But thou, O Lord, be merciful unto me, and
raise me up, that I may requite them. 11 By this I know that thou
favourest me, because mine enemy doth not triumph over me. 12 And as
for me, thou upholdest me in mine integrity, and settest me before thy
face for ever. 13 Blessed be the Lord God of Israel from everlasting,
and to everlasting. Amen, and Amen.
David often complains of the insolent conduct of his enemies towards
him when he was sick, which, as it was very barbarous in them, so it
could not but be very grievous to him. They had not indeed arrived at
that modern pitch of wickedness of poisoning his meat and drink, or
giving him something to make him sick; but, when he was sick, they
insulted over him (v. 5): My enemies speak evil of me, designing
thereby to grieve his spirit, to ruin his reputation, and so to sink
his interest. Let us enquire,
I. What was the conduct of his enemies towards him. 1. They longed for
his death: When shall he die, and his name perish with him? He had but
an uncomfortable life, and yet they grudged him that. But it was a
useful life; he was, upon all accounts, the greatest ornament and
blessing of his country; and yet, it seems, there were some who were
sick of him, as the Jews were of Paul, crying out, Away with such a
fellow from the earth. We ought not to desire the death of any; but to
desire the death of useful men, for their usefulness, has much in it of
the venom of the old serpent. They envied him his name, and the honour
he had won, and doubted not but, if he were dead, that would be laid in
the dust with him; yet see how they were mistaken: when he had served
his generation he did die (Acts xiii. 36), but did his name perish? No;
it lives and flourishes to this day in the sacred writings, and will to
the end of time; for the memory of the just is, and shall be, blessed.
2. They picked up every thing they could to reproach him with (v. 6):
"If he come to see me" (as it has always been reckoned a piece of
neighbourly kindness to visit the sick) "he speaks vanity; that is, he
pretends friendship, and that his errand is to mourn with me and to
comfort me; he tells me he is very sorry to see me so much indisposed,
and wishes me my health; but it is all flattery and falsehood." We
complain, and justly, of the want of sincerity in our days, and that
there is scarcely any true friendship to be found among men; but it
seems, by this, that the former days were no better than these. David's
friends were all compliment, and had nothing of that affection for him
in their hearts which they made profession of. Nor was that the worst
of it; it was upon a mischievous design that they came to see him, that
they might make invidious remarks upon every thing he said or did, and
might represent it as they pleased to others, with their own comments
upon it, so as to render him odious or ridiculous: His heart gathereth
iniquity to itself, puts ill constructions upon every thing; and then,
when he goes among his companions, he tells it to them, that they may
tell it to others. Report, say they, and we will report it, Jer. xx.
10. If he complained much of his illness, they would reproach him for
his pusillanimity; if he scarcely complained at all, they would
reproach him for his stupidity. If he prayed, or gave them good
counsel, they would banter it, and call it canting; if he kept silence
from good, when the wicked were before him, they would say that he had
forgotten his religion now that he was sick. There is no fence against
those whose malice thus gathers iniquity. 3. They promised themselves
that he would never recover from this sickness, nor ever wipe off the
odium with which they had loaded him. They whispered together against
him (v. 7), speaking that secretly in one another's ears which they
could not for shame speak out, and which, if they did, they knew would
be confuted. Whisperers and backbiters are put together among the worst
of sinners, Rom. i. 29, 30. They whispered, that their plot against him
might not be discovered and so defeated; there is seldom whispering (we
say) but there is lying, or some mischief on foot. Those whisperers
devised evil to David. Concluding he would die quickly, they contrived
how to break all the measures he had concerted for the public good, to
prevent the prosecution of them, and to undo all that he had hitherto
been doing. This he calls devising hurt against him; and they doubted
not but to gain their point: An evil disease (a thing of Belial), say
they, cleaves fast to him. The reproach with which they had loaded his
name, they hoped, would cleave so fast to it that it would perish with
him, and then they should gain their point. They went by a modern
maxim, Fortiter calumniari, aliquid adhærebit--Fling an abundance of
calumny, and some will be sure to stick. "The disease he is now under
will certainly make an end of him; for it is the punishment of some
great enormous crime, which he will not be brought to repent of, and
proves him, however he has appeared, a son of Belial." Or, "It is
inflicted by Satan, who is called Belial," the wicked one, 2 Cor. vi.
15. "It is" (according to a loose way of speaking some have) "a
devilish disease, and therefore it will cleave fast to him; and now
that he lieth, now that his distemper prevails so far as to oblige him
to keep his bed, he shall rise up no more; we shall get rid of him, and
divide the spoil of his preferments." We are not to think it strange
if, when good men are sick, there be those that fear it, which makes
the world not worthy of them, Rev. xi. 10. 4. There was one
particularly, in whom he had reposed a great deal of confidence, that
took part with his enemies and was as abusive to him as any of them (v.
9): My own familiar friend; probably he means Ahithophel, who had been
his bosom-friend and prime-minister of state, in whom he trusted as one
inviolably firm to him, whose advice he relied much upon in dealing
with his enemies, and who did eat of his bread, that is, with whom he
had been very intimate and whom he had taken to sit at the table with
him: nay, whom he had maintained and given a livelihood to, and so
obliged, both in gratitude and interest, to adhere to him. Those that
had their maintenance from the king's palace did not think it meet for
them to see the king's dishonour (Ezra iv. 14), much less to do him
dishonour. Yet this base and treacherous confidant of David's forgot
all the eaten bread, and lifted up his heel against him that had lifted
up his head; not only deserted him, but insulted him, kicked at him,
endeavoured to supplant him. Those are wicked indeed whom no courtesy
done them, nor confidence reposed in them, will oblige; and let us not
think it strange if we receive abuses from such: David did, and the Son
of David; for of Judas the traitor David here, in the Spirit, spoke;
our Saviour himself so expounds this, and therefore gave Judas the sop,
that the scripture might be fulfilled, He that eats bread with me has
lifted up his heel against me, John xiii. 18, 26. Nay, have not we
ourselves behaved thus perfidiously and disingenuously towards God? We
eat of his bread daily, and yet lift up the heel against him, as
Jeshurun, that waxed fat and kicked, Deut. xxxii. 15.
II. How did David bear this insolent ill-natured conduct of his enemies
towards him?
1. He prayed to God that they might be disappointed. He said nothing to
them, but turned himself to God: O Lord! be thou merciful to me, for
they are unmerciful, v. 10. He had prayed in reference to the insults
of his enemies, Lord, be merciful to me, for this is a prayer which
will suit every case. God's mercy has in it a redress for every
grievance, "They endeavour to run me down, but, Lord, do thou raise me
up from this bed of languishing, from which they think I shall never
arise. Raise me up that I may requite them, that I may render them good
for evil" (so some), for that was David's practice, Ps. vii. 4; xxxv.
13. A good man will even wish for an opportunity of making it to appear
that he bears no malice to those that have been injurious to him, but,
on the contrary, that he is ready to do them any good office. Or,
"That, as a king, I may put them under the marks of my just
displeasure, banish them the court, and forbid them my table for the
future," which would be a necessary piece of justice, for warning to
others. Perhaps in this prayer is couched a prophecy of the exaltation
of Christ, whom God raised up, that he might be a just avenger of all
the wrongs done to him and to his people, particularly by the Jews,
whose utter destruction followed not long after.
2. He assured himself that they would be disappointed (v. 11): "By this
I know that thou favourest me and my interest, because my enemy doth
not triumph over me." They hoped for his death, but he found himself,
through mercy, recovering, and this would add to the comfort of his
recovery, (1.) That it would be a disappointment to his adversaries;
they would be crest-fallen and wretchedly ashamed, and there would be
no occasion to upbraid them with their disappointment; they would fret
at it themselves. Note. Though we may not take a pleasure in the fall
of our enemies, we may take a pleasure in the frustrating of their
designs against us. (2.) That is would be a token of God's favour to
him, and a certain evidence that he did favour him, and would continue
to do so. Note, When we can discern the favour of God to us in any
mercy, personal or public, that doubles it and sweetens it.
3. He depended upon God, who had thus delivered him from many an evil
work, to preserve him to his heavenly kingdom, as blessed Paul, 2 Tim.
iv. 18. "As for me, forasmuch as thou favourest me, as a fruit of that
favour, and to qualify me for the continuance of it, thou upholdest me
in my integrity, and, in order to that, settest me before thy face,
hast thy eye always upon me for good;" or, "Because thou dost, by thy
grace, uphold me in my integrity, I know that thou wilt, in thy glory,
set me for ever before thy face." Note, (1.) When at any time we suffer
in our reputation our chief concern should be about our integrity, and
then we may cheerfully leave it to God to secure our reputation. David
knows that, if he can but persevere in his integrity, he needs not fear
his enemies' triumphs over him. (2.) The best man in the world holds
his integrity no longer then God upholds him in it; for by his grace we
are what we are; if we be left to ourselves, we shall not only fall,
but fall away. (3.) It is a great comfort to us that, however weak we
are, God is able to uphold us in our integrity, and will do it if we
commit the keeping of it to him. (4.) If the grace of God did not take
a constant care of us, we should not be upheld in our integrity; his
eye is always upon us, else we should soon start aside from him. (5.)
Those whom God now upholds in their integrity he will set before his
face for ever, and make happy in the vision and fruition of himself. He
that endures to the end shall be saved.
4. The psalm concludes with a solemn doxology, or adoration of God as
the Lord God of Israel, v. 13. It is not certain whether this verse
pertains to this particular psalm (if so, it teaches us this, That a
believing hope of our preservation through grace to glory is enough to
fill our hearts with joy and our mouths with everlasting praise, even
in our greatest straits) or whether it was added as the conclusion of
the first book of Psalms, which is reckoned to end here (the like being
subjoined to lxxii., lxxxix, cvi.), and then it teaches us to make God
the Omega who is the Alpha, to make him the end who is the beginning of
every good work. We are taught, (1.) To give glory to God as the Lord
God of Israel, a God in covenant with his people, who has done great
and kind things for them and has more and better in reserve. (2.) To
give him glory as an eternal God, that has both his being and his
blessedness from everlasting and to everlasting. (3.) To do this with
great affection and fervour of spirit, intimated in the double seal set
to it--Amen, and Amen. Be it so now, be it so to all eternity. We say
Amen to it, and let all others say Amen too.
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P S A L M S
PSALM XLII.
If the book of Psalms be, as some have styled it, a mirror or
looking-glass of pious and devout affections, this psalm in particular
deserves, as much as any one psalm, to be so entitled, and is as proper
as any to kindle and excite such in us: gracious desires are here
strong and fervent; gracious hopes and fears, joys and sorrows, are
here struggling, but the pleasing passion comes off a conqueror. Or we
may take it for a conflict between sense and faith, sense objecting and
faith answering. I. Faith begins with holy desires towards God and
communion with him, ver. 1, 2. II. Sense complains of the darkness and
cloudiness of the present condition, aggravated by the remembrance of
the former enjoyments, ver. 3, 4. III. Faith silences the complaint
with the assurance of a good issue at last, ver. 5. IV. Sense renews
its complaints of the present dark and melancholy state, ver. 6, 7. V.
Faith holds up the heart, notwithstanding, with hope that the day will
dawn, ver. 8. VI. Sense repeats its lamentations (ver. 9, 10) and sighs
out the same remonstrance it had before made of its grievances. VII.
Faith gets the last word (ver. 11), for the silencing of the complaints
of sense, and, though it be almost the same with that (ver. 5) yet now
it prevails and carries the day. The title does not tell us who was the
penman of this psalm, but most probably it was David, and we may
conjecture that it was penned by him at a time when, either by Saul's
persecution or Absalom's rebellion, he was driven from the sanctuary
and cut off from the privilege of waiting upon God in public
ordinances. The strain of it is much the same with 63, and therefore we
may presume it was penned by the same hand and upon the same or a
similar occasion. In singing it, if we be either in outward affliction
or in inward distress, we may accommodate to ourselves the melancholy
expressions we find here; if not, we must, in singing them, sympathize
with those whose case they speak too plainly, and thank God it is not
our own case; but those passages in it which express and excite holy
desires towards God, and dependence on him, we must earnestly endeavour
to bring our minds up to.
Desiring Communion with God; Mourning for the Loss of Public Ordinances.
To the chief musician, Maschil, for the sons of Korah.
1 As the hart panteth after the water brooks, so panteth my soul after
thee, O God. 2 My soul thirsteth for God, for the living God: when
shall I come and appear before God? 3 My tears have been my meat day
and night, while they continually say unto me, Where is thy God? 4
When I remember these things, I pour out my soul in me: for I had gone
with the multitude, I went with them to the house of God, with the
voice of joy and praise, with a multitude that kept holyday. 5 Why
art thou cast down, O my soul? and why art thou disquieted in me? hope
thou in God: for I shall yet praise him for the help of his
countenance.
Holy love to God as the chief good and our felicity is the power of
godliness, the very life and soul of religion, without which all
external professions and performances are but a shell and carcase: now
here we have some of the expressions of that love. Here is,
I. Holy love thirsting, love upon the wing, soaring upwards in holy
desires towards the Lord and towards the remembrance of his name (v. 1,
2): "My soul panteth, thirsteth, for God, for nothing more than God,
but still for more and more of him." Now observe,
1. When it was that David thus expressed his vehement desire towards
God. It was, (1.) When he was debarred from his outward opportunities
of waiting on God, when he was banished to the land of Jordan, a great
way off from the courts of God's house. Note, Sometimes God teaches us
effectually to know the worth of mercies by the want of them, and whets
our appetite for the means of grace by cutting us short in those means.
We are apt to loathe that manna, when we have plenty of it, which will
be very precious to us if ever we come to know the scarcity of it. (2.)
When he was deprived, in a great measure, of the inward comfort he used
to have in God. He now went mourning, but he went on panting. Note, If
God, by his grace, has wrought in us sincere and earnest desires
towards him, we may take comfort from these when we want those
ravishing delights we have sometimes had in God, because lamenting
after God is as sure an evidence that we love him as rejoicing in God.
Before the psalmist records his doubts, and fears, and griefs, which
had sorely shaken him, he premises this, That he looked upon the living
God as his chief good, and had set his heart upon him accordingly, and
was resolved to live and die by him; and, casting anchor thus at first,
he rides out the storm.
2. What is the object of his desire and what it is he thus thirsts
after. (1.) He pants after God, he thirsts for God, not the ordinances
themselves, but the God of the ordinances. A gracious soul can take
little satisfaction in God's courts if it do not meet with God himself
there: "O that I knew where I might find him! that I might have more of
the tokens of his favour, the graces and comforts of his Spirit, and
the earnests of his glory." (2.) He has, herein, an eye to God as the
living God, that has life in himself, and is the fountain of life and
all happiness to those that are his, the living God, not only in
opposition to dead idols, the works of men's hands, but to all the
dying comforts of this world, which perish in the using. Living souls
can never take up their rest any where short of a living God. (3.) He
longs to come and appear before God,--to make himself known to him, as
being conscious to himself of his own sincerity,--to attend on him, as
a servant appears before his master, to pay his respects to him and
receive his commands,--to give an account to him, as one from whom our
judgment proceeds. To appear before God is as much the desire of the
upright as it is the dread of the hypocrite. The psalmist knew he could
not come into God's courts without incurring expense, for so was the
law, that none should appear before God empty; yet he longs to come,
and will not grudge the charges.
3. What is the degree of this desire. It is very importunate; it is his
soul that pants, his soul that thirsts, which denotes not only the
sincerity, but the strength, of his desire. His longing for the water
of the well of Bethlehem was nothing to this. He compares it to the
panting of a hart, or deer, which is naturally hot and dry, especially
of a hunted buck, after the water-brooks. Thus earnestly does a
gracious soul desire communion with God, thus impatient is it in the
want of that communion, so impossible does it find it to be satisfied
with any thing short of that communion, and so insatiable is it in
taking the pleasures of that communion when the opportunity of it
returns, still thirsting after the full enjoyment of him in the
heavenly kingdom.
II. Holy love mourning for God's present withdrawings and the want of
the benefit of solemn ordinances (v. 3): "My tears have been my meat
day and night during this forced absence from God's house." His
circumstances were sorrowful, and he accommodated himself to them,
received the impressions and returned the signs of sorrow. Even the
royal prophet was a weeping prophet when he wanted the comforts of
God's house. His tears were mingled with his meat; nay, they were his
meat day and night; he fed, he feasted, upon his own tears, when there
was such just cause for them; and it was a satisfaction to him that he
found his heart so much affected with a grievance of this nature.
Observe, He did not think it enough to shed a tear or two at parting
from the sanctuary, to weep a farewell-prayer when he took his leave,
but, as long as he continued under a forced absence from that place of
his delight, he never looked up, but wept day and night. Note, Those
that are deprived of the benefit of public ordinances constantly miss
them, and therefore should constantly mourn for the want of them, till
they are restored to them again. Two things aggravated his grief:--
1. The reproaches with which his enemies teased him: They continually
say unto me, Where is thy God? (1.) Because he was absent from the ark,
the token of God's presence. Judging of the God of Israel by the gods
of the heathen, they concluded he had lost his God. Note, Those are
mistaken who think that when they have robbed us of our Bibles, and our
ministers, and our solemn assemblies, they have robbed us of our God;
for, though God has tied us to them when they are to be had, he has not
tied himself to them. We know where our God is, and where to find him,
when we know not where his ark is, nor where to find that. Wherever we
are there is a way open heaven-ward. (2.) Because God did not
immediately appear for his deliverance they concluded that he had
abandoned him; but herein also they were deceived: it does not follow
that the saints have lost their God because they have lost all their
other friends. However, by this base reflection on God and his people,
they added affliction to the afflicted, and that was what they aimed
at. Nothing is more grievous to a gracious soul than that which is
intended to shake its hope and confidence in God.
2. The remembrance of his former liberties and enjoyments, v. 4. Son,
remember thy good things, is a great aggravation of evil things, so
much do our powers of reflection and anticipation add to the grievance
of this present time. David remembered the days of old, and then his
soul was poured out in him; he melted away, and the thought almost
broke his heart. He poured out his soul within him in sorrow, and then
poured out his soul before God in prayer. But what was it that
occasioned this painful melting of spirit? It was not the remembrance
of the pleasures at court, or the entertainments of his own house, from
which he was now banished, that afflicted him, but the remembrance of
the free access he had formerly had to God's house and the pleasure he
had in attending the sacred solemnities there. (1.) He went to the
house of God, though in his time it was but a tent; nay, if this psalm
was penned, as many think it was, at the time of his being persecuted
by Saul, the ark was then in a private house, 2 Sam. vi. 3. But the
meanness, obscurity, and inconveniency of the place did not lessen his
esteem of that sacred symbol of the divine presence. David was a
courtier, a prince, a man of honour, a man of business, and yet very
diligent in attending God's house and joining in public ordinances,
even in the days of Saul, when he and his great men enquired not at it,
1 Chron. xiii. 3. Whatever others did, David and his house would serve
the Lord. (2.) He went with the multitude, and thought it no
disparagement to his dignity to be at the head of a crowd in attending
upon God. Nay, this added to the pleasure of it, that he was
accompanied with a multitude, and therefore it is twice mentioned, as
that which he greatly lamented the want of now. The more the better in
the service of God; it is the more like heaven, and a sensible help to
our comfort in the communion of saints. (3.) He went with the voice of
joy and praise, not only with joy and praise in his heart, but with the
outward expressions of it, proclaiming his joy and speaking forth the
high praises of his God. Note, When we wait upon God in public
ordinances we have reason to do it both with cheerfulness and
thankfulness, to take to ourselves the comfort and give to God the
glory of our liberty of access to him. (4.) He went to keep holy-days,
not to keep them in vain mirth and recreation, but in religious
exercises. Solemn days are spent most comfortably in solemn assemblies.
III. Holy love hoping (v. 5): Why art thou cast down, O my soul? His
sorrow was upon a very good account, and yet it must not exceed its due
limits, nor prevail to depress his spirits; he therefore communes with
his own heart, for his relief. "Come, my soul, I have something to say
to thee in thy heaviness." Let us consider, 1. The cause of it. "Thou
art cast down, as one stooping and sinking under a burden, Prov. xii.
25. Thou art disquieted, in confusion and disorder; now why are thou
so?" This may be taken as an enquiring question: "Let the cause of this
uneasiness be duly weighed, and see whether it be a just cause." Our
disquietudes would in many cases vanish before a strict scrutiny into
the grounds and reasons of them. "Why am I cast down? Is there a cause,
a real cause? Have not others more cause, that do not make so much ado?
Have not we, at the same time, cause to be encouraged?" Or it may be
taken as an expostulating question; those that commune much with their
own hearts will often have occasion to chide them, as David here. "Why
do I thus dishonour God by my melancholy dejections? Why do I
discourage others and do so much injury to myself? Can I give a good
account of this tumult?" 2. The cure of it: Hope thou in God, for I
shall yet praise him. A believing confidence in God is a sovereign
antidote against prevailing despondency and disquietude of spirit. And
therefore, when we chide ourselves to hope in God; when the soul
embraces itself it sinks; if it catch hold on the power and promise of
God, it keeps the head above water. Hope in God, (1.) That he shall
have glory from us: "I shall yet praise him; I shall experience such a
change in my state that I shall not want matter for praise, and such a
change in my spirit that I shall not want a heart for praise." It is
the greatest honour and happiness of a man, and the greatest desire and
hope of every good man, to be unto God for a name and a praise. What is
the crown of heaven's bliss but this, that there we shall be for ever
praising God? And what is our support under our present woes but this,
that we shall yet praise God, that they shall not prevent nor abate our
endless hallelujahs? (2.) That we shall have comfort in him. We shall
praise him for the help of his countenance, for his favour, the support
we have by it and the satisfaction we have in it. Those that know how
to value and improve the light of God's countenance will find in that a
suitable, seasonable, and sufficient help, in the worst of times, and
that which will furnish them with constant matter for praise. David's
believing expectation of this kept him from sinking, nay, it kept him
from drooping; his harp was a palliative cure of Saul's melancholy, but
his hope was an effectual cure of his own.
Complaints and Consolations.
6 O my God, my soul is cast down within me: therefore will I remember
thee from the land of Jordan, and of the Hermonites, from the hill
Mizar. 7 Deep calleth unto deep at the noise of thy waterspouts: all
thy waves and thy billows are gone over me. 8 Yet the Lord will
command his lovingkindness in the daytime, and in the night his song
shall be with me, and my prayer unto the God of my life. 9 I will say
unto God my rock, Why hast thou forgotten me? why go I mourning because
of the oppression of the enemy? 10 As with a sword in my bones, mine
enemies reproach me; while they say daily unto me, Where is thy God?
11 Why art thou cast down, O my soul? and why art thou disquieted
within me? hope thou in God: for I shall yet praise him, who is the
health of my countenance, and my God.
Complaints and comforts here, as before, take their turn, like day and
night in the course of nature.
I. He complains of the dejections of his spirit, but comforts himself
with the thoughts of God, v. 6. 1. In his troubles. His soul was
dejected, and he goes to God and tells him so: O my God! my soul is
cast down within me. It is a great support to us, when upon any account
we are distressed, that we have liberty of access to God, and liberty
of speech before him, and may open to him the causes of our dejection.
David had communed with his own heart about its own bitterness, and had
not as yet found relief; and therefore he turns to God, and opens
before him the trouble. Note, When we cannot get relief for our
burdened spirits by pleading with ourselves, we should try what we can
do by praying to God and leaving our case with him. We cannot still
these winds and waves; but we know who can. 2. In his devotions. His
soul was elevated, and, finding the disease very painful, he had
recourse to that as a sovereign remedy. "My soul is plunged; therefore,
to prevent its sinking, I will remember thee, meditate upon thee, and
call upon thee, and try what that will do to keep up my spirit." Note,
The way to forget the sense of our miseries is to remember the God of
our mercies. It was an uncommon case when the psalmist remembered God
and was troubled, Ps. lxxvii. 3. He had often remembered God and was
comforted, and therefore had recourse to that expedient now. He was now
driven to the utmost borders of the land of Canaan, to shelter himself
there from the rage of his persecutors--sometimes to the country about
Jordan, and, when discovered there, to the land of the Hermonites, or
to a hill called Mizar, or the little hill; but, (1.) Wherever he went
he took his religion along with him. In all these places, he remembered
God, and lifted up his heart to him, and kept his secret communion with
him. This is the comfort of the banished, the wanderers, the
travellers, of those that are strangers in a strange land, that undique
ad cælos tantundem est viæ--wherever they are there is a way open
heavenward. (2.) Wherever he was he retained his affection for the
courts of God's house; from the land of Jordan, or from the top of the
hills, he used to look a long look, a longing look, towards the place
of the sanctuary, and wish himself there. Distance and time could not
make him forget that which his heart was so much upon and which lay so
near it.
II. He complains of the tokens of God's displeasure against him, but
comforts himself with the hopes of the return of his favour in due
time.
1. He saw his troubles coming from God's wrath, and that discouraged
him (v. 7): "Deep calls unto deep, one affliction comes upon the neck
of another, as if it were called to hasten after it; and thy
water-spouts give the signal and sound the alarm of war." It may be
meant of the terror and disquietude of his mind under the apprehensions
of God's anger. One frightful thought summoned another, and made way
for it, as is usual in melancholy people. He was overpowered and
overwhelmed with a deluge of grief, like that of the old world, when
the windows of heaven were opened and the fountains of the great deep
were broken up. Or it is an allusion to a ship at sea in a great storm,
tossed by the roaring waves, which go over it, Ps. cvii. 25. Whatever
waves and billows of affliction go over us at any time we must call
them God's waves and his billows, that we may humble ourselves under
his mighty hand, and may encourage ourselves to hope that though we be
threatened we shall not be ruined; for the waves and billows are under
a divine check. The Lord on high is mightier than the noise of these
many waters. Let not good men think it strange if they be exercised
with many and various trials, and if they come thickly upon them; God
knows what he does, and so shall they shortly. Jonah, in the whale's
belly, made use of these words of David, Jonah ii. 3 (they are exactly
the same in the original), and of him they were literally true, All thy
waves and thy billows have gone over me; for the book of psalms is
contrived so as to reach every one's case.
2. He expected his deliverance to come from God's favour (v. 8): Yet
the Lord will command his lovingkindness. Things are bad, but they
shall not always be so. Non si male nunc et olim sic erit--Though
affairs are now in an evil plight, they may not always be so. After the
storm there will come a calm, and the prospect of this supported him
when deep called unto deep. Observe (1.) What he promised himself from
God: The Lord will command his lovingkindness. He eyes the favour of
God as the fountain of all the good he looked for. That is life; that
is better than life; and with that God will gather those from whom he
has, in a little wrath, hid his face, Isa. liv. 7, 8. God's conferring
his favour is called his commanding it. This intimates the freeness of
it; we cannot pretend to merit it, but it is bestowed in a way of
sovereignty, he gives like a king. It intimates also the efficacy of
it; he speaks his lovingkindness, and makes us to hear it; speaks, and
it is done. He commands deliverance (Ps. xliv. 4), commands the
blessing (Ps. cxxxiii. 3), as one having authority. By commanding his
lovingkindness, he commands down the waves and the billows, and they
shall obey him. This he will do in the daytime, for God's
lovingkindness will make day in the soul at any time. Though weeping
has endured for a night, a long night, yet joy will come in the
morning. (2.) What he promised for himself to God. If God command his
lovingkindness for him, he will meet it, and bid it welcome, with his
best affections and devotions. [1.] He will rejoice in God: In the
night his song shall be with me. The mercies we receive in the day we
ought to return thanks for at night; when others are sleeping we should
be praising God. See Ps. cxix. 62, At midnight will I rise to give
thanks. In silence and solitude, when we are retired from the hurries
of the world, we must be pleasing ourselves with the thoughts of God's
goodness. Or in the night of affliction: "Before the day dawns, in
which God commands his lovingkindness, I will sing songs of praise in
the prospect of it." Even in tribulation the saints can rejoice in hope
of the glory of God, sing in hope, and praise in hope, Rom. v. 2, 3. It
is God's prerogative to give songs in the night, Job xxxv. 10. [2.] He
will seek to God in a constant dependence upon him: My prayer shall be
to the God of my life. Our believing expectation of mercy must not
supersede, but quicken, our prayers for it. God is the God of our life,
in whom we live and move, the author and giver of all our comforts; and
therefore to whom should we apply by prayer, but to him? And from him
what good may not we expect? It would put life into our prayers in them
to eye God as the God of our life; for then it is for our lives, and
the lives of our souls, that we stand up to make request.
III. He complains of the insolence of his enemies, and yet comforts
himself in God as his friend, v. 9-11.
1. His complaint is that his enemies oppressed and reproached him, and
this made a great impression upon him. (1.) They oppressed him to such
a degree that he went mourning from day to day, from place to place, v.
9. He did not break out into indecent passions, though abused as never
man was, but he silently wept out his grief, and went mourning; and for
this we cannot blame him: it must needs grieve a man that truly loves
his country, and seeks the good of it, to see himself persecuted and
hardly used, as if he were an enemy to it. Yet David ought not hence to
have concluded that God had forgotten him and cast him off, nor thus to
have expostulated with him, as if he did him as much wrong in suffering
him to be trampled upon as those did that trampled upon him: Why go I
mourning? and why hast thou forgotten me? We may complain to God, but
we are not allowed thus to complain of him. (2.) They reproached him so
cuttingly that it was a sword in his bones, v. 10. He had mentioned
before what the reproach was that touched him thus to the quick, and
here he repeats it: They say daily unto me, Where is thy God?--a
reproach which was very grievous to him, both because it reflected
dishonour upon God and was intended to discourage his hope in God,
which he had enough to do to keep up in any measure, and which was but
too apt to fail of itself.
2. His comfort is that God is his rock (v. 9) --a rock to build upon, a
rock to take shelter in. The rock of ages, in whom is everlasting
strength, would be his rock, his strength in the inner man, both for
doing and suffering. To him he had access with confidence. To God his
rock he might say what he had to say, and be sure of a gracious
audience. He therefore repeats what he had before said (v. 5), and
concludes with it (v. 11): Why art thou cast down, O my soul? His
griefs and fears were clamorous and troublesome; they were not silenced
though they were again and again answered. But here, at length, his
faith came off a conqueror and forced the enemies to quit the field.
And he gains this victory, (1.) By repeating what he had before said,
chiding himself, as before, for his dejections and disquietudes, and
encouraging himself to trust in the name of the Lord and to stay
himself upon his God. Note, It may be of great use to us to think our
good thoughts over again, and, if we do not gain our point with them at
first, perhaps we may the second time; however, where the heart goes
along with the words, it is no vain repetition. We have need to press
the same thing over and over again upon our hearts, and all little
enough. (2.) By adding one word to it; there he hoped to praise God for
the salvation that was in his countenance; here, "I will praise him,"
says he, "as the salvation of my countenance from the present cloud
that is upon it; if God smile upon me, that will make me look pleasant,
look up, look forward, look round, with pleasure." He adds, and my God,
"related to me, in covenant with me; all that he is, all that he has,
is mine, according to the true intent and meaning of the promise." This
thought enabled him to triumph over all his griefs and fears. God's
being with the saints in heaven, and being their God, is that which
will wipe away all tears from their eyes, Rev. xxi. 3, 4.
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P S A L M S
PSALM XLIII.
This psalm, it is likely, was penned upon the same occasion with the
former, and, having no title, may be looked upon as an appendix to it;
the malady presently returning, he had immediate recourse to the same
remedy, because he had entered it in his book, with a "probatum est--it
has been proved," upon it. The second verse of this psalm is almost the
very same with the ninth verse of the foregoing psalm, as the fifth of
this is exactly the same with the eleventh of that. Christ himself, who
had the Spirit without measure, when there was occasion prayed a second
and third time "saying the same words," Matt. xxvi. 44. In this psalm.
I. David appeals to God concerning the injuries that were done him by
his enemies, ver. 1, 2. II. He prays to God to restore to him the free
enjoyment of public ordinances again, and promises to make a good
improvement of them, ver. 3, 4. III. He endeavours to still the tumult
of his own spirit with a lively hope and confidence in God (ver. 5),
and if, in singing this psalm, we labour after these, we sing with
grace in our hearts.
Appeals and Petitions.
1 Judge me, O God, and plead my cause against an ungodly nation: O
deliver me from the deceitful and unjust man. 2 For thou art the God
of my strength: why dost thou cast me off? why go I mourning because of
the oppression of the enemy? 3 O send out thy light and thy truth:
let them lead me; let them bring me unto thy holy hill, and to thy
tabernacles. 4 Then will I go unto the altar of God, unto God my
exceeding joy: yea, upon the harp will I praise thee, O God my God. 5
Why art thou cast down, O my soul? and why art thou disquieted within
me? hope in God: for I shall yet praise him, who is the health of my
countenance, and my God.
David here makes application to God, by faith and prayer, as his judge,
his strength, his guide, his joy, his hope, with suitable affections
and expressions.
I. As his Judge, his righteous Judge, who he knew would judge him, and
who (being conscious of his own integrity) he knew would judge for him
(v. 1): Judge me, O God! and plead my cause. There were those that
impeached him; against them he is defendant, and from their courts,
where he stood unjustly convicted and condemned, he appeals to the
court of heaven, the supreme judicature, praying to have their judgment
given against him reversed and his innocency cleared. There were those
that had injured him; against them he is plaintiff, and exhibits his
complaint to him who is the avenger of wrong, praying for justice for
himself and upon them. Observe, 1. Who his enemies were with whom he
had this struggle. Here was a sinful body of men, whom he calls an
ungodly or unmerciful nation. Those that are unmerciful make it appear
that they are ungodly; for, those that have any fear or love of their
master will have compassion on their fellow-servants. And here was one
bad man the head of them, a deceitful and unjust man, most probably
Saul, who not only showed no kindness to David, but dealt most
perfidiously and dishonestly with him. If Absalom was the man he meant,
his character was no better. As long as there are such bad men out of
hell, and nations of them, it is not strange that good men, who are yet
out of heaven, meet with hard and base treatment. Some think that
David, by the spirit of prophecy, calculated this psalm for the use of
the Jews in their captivity in Babylon, and that the Chaldeans are the
ungodly nation here meant; to them it was very applicable, but only as
other similar scriptures, none of which are of private interpretation.
God might design it for their use, whether David did or no. 2. What is
his prayer with reference to them: Judge me. As to the quarrel God had
with him for sin, he prays, "Enter not into judgment with me, for then
I shall be condemned;" but, as to the quarrel his enemies had with him
he prays, "Lord, judge me, for I know that I shall be justified; plead
my cause against them, take my part, and in thy providence appear on my
behalf." He that has an honest cause may expect that God will plead it.
"Plead my cause so as to deliver me from them, that they may not have
their will against me." We must reckon our cause sufficiently pleaded
if we be delivered, though our enemies be not destroyed.
II. As his strength, his all-sufficient strength; so he eyes God (v.
2): "Thou art the God of my strength, my God, my strength, from whom
all my strength is derived, in whom I strengthen myself, who hast often
strengthened me, and without whom I am weak as water and utterly unable
either to do or suffer any thing for thee." David now went mourning,
destitute of spiritual joys, yet he found God to be the God of his
strength. If we cannot comfort ourselves in God, we may stay ourselves
upon him, and may have spiritual supports when we want spiritual
delights. David here pleads this with God: "Thou art the God on whom I
depend as my strength; why then dost thou cast me off?" This was a
mistake; for God never cast off any that trusted in him, whatever
melancholy apprehensions they may have had of their own state. "Thou
art the God of my strength; why then is my enemy too strong for me, and
why go I mourning because of his oppressive power?" It is hard to
reconcile the mighty force of the church's enemies with the almighty
power of the church's God; but the day will reconcile them when all his
enemies shall become his footstool.
III. As his guide, his faithful guide (v. 3): Lead me, bring me to thy
holy hill. He prays, 1. That God by his providence would bring him back
from his banishment, and open a way for him again to the free enjoyment
of the privileges of God's sanctuary. His heart is upon the holy hill
and the tabernacles, not upon his family-comforts, his
court-preferments, or his diversions; he could bear the want of these,
but he is impatient to see God's tabernacles again; nothing so amiable
in his eyes as those; thither he would gladly be brought back. In order
to this he prays, "Send out thy light and thy truth; let me have this
as a fruit of thy favour, which is light, and the performance of thy
promise, which is truth." We need desire no more to make us happy than
the good that flows from God's favour and is included in his promise.
That mercy, that truth, is enough, is all; and, when we see these in
God's providences, we see ourselves under a very safe conduct. Note,
Those whom God leads he leads to his holy hill, and to his tabernacles;
those therefore who pretend to be led by the Spirit, and yet turn their
backs upon instituted ordinances, certainly deceive themselves. 2. That
God by his grace would bring him into communion with himself, and
prepare him for the vision and fruition of himself in the other world.
Some of the Jewish writers by the light and truth here understand
Messiah the Prince and Elias his forerunner: these have come, in answer
to the prayers of the Old Testament; but we are still to pray for God's
light and truth, the Spirit of light and truth, who supplies the want
of Christ's bodily presence, to lead us into the mystery of godliness
and to guide us in the way to heaven. When God sends his light and
truth into our hearts, these will guide us to the upper world in all
our devotions as well as in all our aims and expectations; and, if we
conscientiously follow that light and that truth, they will certainly
bring us to the holy hill above.
IV. As his joy, his exceeding joy. If God guide him to his tabernacles,
if he restore him to his former liberties, he knows very well what he
has to do: Then will I go unto the altar of God, v. 4. He will get as
near as he can unto God, his exceeding joy. Note, 1. Those that come to
the tabernacles should come to the altar; those that come to ordinances
should qualify themselves to come, and then come to special ordinances,
to those that are most affecting and most binding. The nearer we come,
the closer we cleave, to God, the better. 2. Those that come to the
altar of God must see to it that therein they come unto God, and draw
near to him with the heart, with a true heart: we come in vain to holy
ordinances if we do not in them come to the holy God. 3. Those that
come unto God must come to him as their exceeding joy, not only as
their future bliss, but as their present joy, and that not a common,
but an exceeding joy, far exceeding all the joys of sense and time. The
phrase, in the original, is very emphatic--unto God the gladness of my
joy, or of my triumph. Whatever we rejoice or triumph in God must be
the joy of it; all our joy in it must terminate in him, and must pass
through the gift to the giver. 4. When we come to God as our exceeding
joy our comforts in him must be the matter of our praises to him as
God, and our God: Upon the harp will I praise thee, O God! my God.
David excelled at the harp (1 Sam. xvi. 16, 18), and with that in which
he excelled he would praise God; for God is to be praised with the best
we have; it is fit he should be, for he is the best.
V. As his hope, his never-failing hope, v. 5. Here, as before, David
quarrels with himself for his dejections and despondencies, and owns he
did ill to yield to them, and that he had no reason to do so: Why art
thou cast down, O my soul? He then quiets himself in the believing
expectation he had of giving glory to God (Hope in God, for I shall yet
praise him) and of enjoying glory with God: He is the health of my
countenance and my God. That is what we cannot too much insist upon,
for it is what we must live and die by.
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P S A L M S
PSALM XLIV.
We are not told either who was the penmen of this psalm or when and
upon what occasion it was penned, upon a melancholy occasion, we are
sure, not so much to the penman himself (then we could have found
occasions enough for it in the history of David and his afflictions),
but to the church of God in general; and therefore, if we suppose it
penned by David, yet we must attribute it purely to the Spirit of
prophecy, and must conclude that the Spirit (whatever he himself had)
had in view the captivity of Babylon, or the sufferings of the Jewish
church under Antiochus, or rather the afflicted state of the Christian
church in its early days (to which ver. 22 is applied by the apostle,
Rom. viii. 36), and indeed in all its days on earth, for it is its
determined lot that it must enter into the kingdom of heaven through
many tribulations. And, if we have any gospel-psalms pointing at the
privileges and comforts of Christians, why should we not have one
pointing at their trials and exercises? It is a psalm calculated for a
day of fasting and humiliation upon occasion of some public calamity,
either pressing or threatening. In it the church is taught, I. To own
with thankfulness, to the glory of God, the great things God has done
for their fathers, ver. 1-8. II. To exhibit a memorial of their present
calamitous estate, ver. 9-16. III. To file a protestation of their
integrity and adherence to God notwithstanding, ver. 17-22. IV. To
lodge a petition at the throne of grace for succour and relief, ver.
22-26. In singing this psalm we ought to give God the praise of what he
has formerly done for his people, to represent our own grievances, or
sympathize with those parts of the church that are in distress, to
engage ourselves, whatever happens, to cleave to God and duty, and then
cheerfully to wait the event.
Grateful Acknowledgment of Past Mercies; Consecration to God.
To the chief musician for the sons of Korah, Maschil.
1 We have heard with our ears, O God, our fathers have told us, what
work thou didst in their days, in the times of old. 2 How thou didst
drive out the heathen with thy hand, and plantedst them; how thou didst
afflict the people, and cast them out. 3 For they got not the land in
possession by their own sword, neither did their own arm save them: but
thy right hand, and thine arm, and the light of thy countenance,
because thou hadst a favour unto them. 4 Thou art my King, O God:
command deliverances for Jacob. 5 Through thee will we push down our
enemies: through thy name will we tread them under that rise up against
us. 6 For I will not trust in my bow, neither shall my sword save me.
7 But thou hast saved us from our enemies, and hast put them to shame
that hated us. 8 In God we boast all the day long, and praise thy
name for ever. Selah.
Some observe that most of the psalms that are entitled Maschil--psalms
of instruction, are sorrowful psalms; for afflictions give
instructions, and sorrow of spirit opens the ear to them. Blessed is
the man whom thou chastenest and teachest.
In these verses the church, though now trampled upon, calls to
remembrance the days of her triumph, of her triumph in God and over her
enemies. This is very largely mentioned here, 1. As an aggravation of
the present distress. The yoke of servitude cannot but lie very heavily
on the necks of those that used to wear the crown of victory; and the
tokens of God's displeasure must needs be most grievous to those that
have been long accustomed to the tokens of his favour. 2. As an
encouragement to hope that God would yet turn again their captivity and
return in mercy to them; accordingly he mixes prayers and comfortable
expectations with his record of former mercies. Observe,
I. Their commemoration of the great things God had formerly done for
them.
1. In general (v. 1): Our fathers have told us what work thou didst in
their days. Observe, (1.) The many operations of providence are here
spoken of as one work--"They have told us the work which thou didst;"
for there is a wonderful harmony and uniformity in all that God does,
and the many wheels make but one wheel (Ezek. x. 13), many works make
but one work. (2.) It is a debt which every age owes to posterity to
keep an account of God's works of wonder, and to transmit the knowledge
of them to the next generation. Those that went before us told us what
God did in their days, we are bound to tell those that come after us
what he has done in our days, and let them do the like justice to those
that shall succeed them; thus shall one generation praise his works to
another (Ps. cxlv. 4), the fathers to the children shall make known his
truth, Isa. xxxviii. 19. (3.) We must not only make mention of the work
God has done in our own days, but must also acquaint ourselves and our
children with what he did in the times of old, long before our own
days; and of this we have in the scripture a sure word of history, as
sure as the word of prophecy. (4.) Children must diligently attend to
what their parents tell them of the wonderful works of God, and keep it
in remembrance, as that which will be of great use to them. (5.) Former
experiences of God's power and goodness are strong supports to faith
and powerful pleas in prayer under present calamities. See how Gideon
insists upon it (Judg. vi. 13): Where are all his miracles which our
fathers told us of?
2. In particular, their fathers had told them,
(1.) How wonderfully God planted Israel in Canaan at first, v. 2, 3. He
drove out the natives, to make room for Israel, afflicted them, and
cast them out, gave them as dust to Israel's sword and as driven
stubble to their bow. The many complete victories which Israel obtained
over the Canaanites, under the command of Joshua, were not to be
attributed to themselves, nor could they challenge the glory of them.
[1.] They were not owing to their own merit, but to God's favour and
free grace: It was through the light of thy countenance, because thou
hadst a favour to them. Not for thy righteousness, or the uprightness
of thy heart, doth God drive them out from before thee (Deut. ix. 5,
6), but because God would perform the oath which he swore unto their
fathers, Deut. vii. 8. The less praise this allows us the more comfort
it administers to us, that we may see all our successes and
enlargements coming to us from the favour of God and the light of his
countenance. [2.] They were not owing to their own might, but to God's
power engaged for them, without which all their own efforts and
endeavours would have been fruitless. It was not by their own sword
that they got the land in possession, though they had great numbers of
mighty men; nor did their own arm save them from being driven back by
the Canaanites and put to shame; but it was God's right hand and his
arm. He fought for Israel, else they would have fought in vain; it was
through him that they did valiantly and victoriously. It was God that
planted Israel in that good land, as the careful husbandman plants a
tree, from which he promises himself fruit. See Ps. lxxx. 8. This is
applicable to the planting of the Christian church in the world, by the
preaching of the gospel. Paganism was wonderfully driven out, as the
Canaanites, not all at once, but by little and little, not by any human
policy or power (for God chose to do it by the weak and foolish things
of the world), but by the wisdom and power of God--Christ by his Spirit
went forth conquering and to conquer; and the remembrance of that is a
great support and comfort to those that groan under the yoke of
antichristian tyranny, for to the state of the church under the power
of the New-Testament Babylon, some think (and particularly the learned
Amyraldus), the complaints in the latter part of this psalm may very
fitly be accommodated. He that by his power and goodness planted a
church for himself in the world will certainly support it by the same
power and goodness; and the gates of hell shall not prevail against it.
(2.) How frequently he had given them success against their enemies
that attempted to disturb them in the possession of that good land (v.
7): Thou hast, many a time, saved us from our enemies, and hast put to
flight, and so put to shame, those that hated us, witness the successes
of the judges against the nations that oppressed Israel. Many a time
have the persecutors of the Christian church, and those that hate it,
been put to shame by the power of truth, Acts vi. 10.
II. The good use they make of this record, and had formerly made of it,
in consideration of the great things God had done for their fathers of
old.
1. They had taken God for their sovereign Lord, had sworn allegiance to
him, and put themselves under his protection (v. 4): Thou art my King,
O God! He speaks in the name of the church, as (Ps. lxxiv. 12), Thou
art my King of old. God, as a king, has made laws for his church,
provided for the peace and good order of it, judged for it, pleaded its
cause, fought its battles, and protected it; it is his kingdom in the
world, and ought to be subject to him, and to pay him tribute. Or the
psalmist speaks for himself here: "Lord, Thou art my King; whither
shall I go with my petitions, but to thee? The favour I ask is not for
myself, but for thy church." Note, It is every one's duty to improve
his personal interest at the throne of grace for the public welfare and
prosperity of the people of God; as Moses, "If I have found grace in
thy sight, guide thy people," Exod. xxxiii. 13.
2. They had always applied to him by prayer for deliverance when at any
time they were in distress: Command deliverances for Jacob. Observe,
(1.) The enlargedness of their desire. They pray for deliverances, not
one, but many, as many as they had need of, how many soever they were,
a series of deliverances, a deliverance from every danger. (2.) The
strength of their faith in the power of God. They do not say, Work
deliverances, but Command them, which denotes his doing it easily and
instantly--Speak and it is done (such was the faith of the centurion,
Matt. viii. 8, Speak the word only, and my servant shall be healed); it
denotes also his doing it effectually: "Command it, as one having
authority, whose command will be obeyed." Where the word of a king is
there is power, much more the word of the King of kings.
3. They had trusted and triumphed in him. As they owned it was not
their own sword and bow that had saved them (v. 3), so neither did they
trust to their own sword or bow to save them for the future (v. 6): "I
will not trust in my bow, nor in any of my military preparations, as if
those would stand me in stead without God. No; through thee will we
push down our enemies (v. 5); we will attempt it in thy strength,
relying only upon that, and not upon the number or valour of our
forces; and, having thee on our side, we will not doubt of success in
the attempt. Through thy name (by virtue of thy wisdom directing us,
thy power strengthening us and working for us, and thy promise securing
success to us) we shall, we will, tread those under that rise up
against us."
4. They had made him their joy and praise (v. 8): "In God we have
boasted; in him we do and will boast, every day, and all the day long."
When their enemies boasted of their strength and successes, as
Sennacherib and Rabshakeh hectored Hezekiah, they owned they had
nothing to boast of, in answer thereunto, but their relation to God and
their interest in him; and, if he were for them, they could set all the
world at defiance. Let him that glories glory in the Lord, and let that
for ever exclude all other boasting. Let those that trust in God make
their boast in him, for they know whom they have trusted; let them
boast in him all the day long, for it is a subject that can never be
exhausted. But let them withal praise his name for ever; if they have
the comfort of his name, let them give unto him the glory due to it.
Afflicted Condition of Israel.
9 But thou hast cast off, and put us to shame; and goest not forth with
our armies. 10 Thou makest us to turn back from the enemy: and they
which hate us spoil for themselves. 11 Thou hast given us like sheep
appointed for meat; and hast scattered us among the heathen. 12 Thou
sellest thy people for nought, and dost not increase thy wealth by
their price. 13 Thou makest us a reproach to our neighbours, a scorn
and a derision to them that are round about us. 14 Thou makest us a
byword among the heathen, a shaking of the head among the people. 15
My confusion is continually before me, and the shame of my face hath
covered me, 16 For the voice of him that reproacheth and blasphemeth;
by reason of the enemy and avenger.
The people of God here complain to him of the low and afflicted
condition that they were now in, under the prevailing power of their
enemies and oppressors, which was the more grievous to them because
they were now trampled upon, who had always been used, in their
struggles with their neighbours, to win the day and get the upper hand,
and because those were now their oppressors whom they had many a time
triumphed over and made tributaries, and especially because they had
boasted in their God with great assurance that he would still protect
and prosper them, which made the distress they were in, and the
disgrace they were under, the more shameful. Let us see what the
complaint is.
I. That they wanted the usual tokens of God's favour to them and
presence with them (v. 9): "Thou hast cast off; thou seemest to have
cast us off and our cause, and to have cast off thy wonted care of us
and concern for us, and so hast put us to shame, for we boasted of the
constancy and perpetuity of thy favour. Our armies go forth as usual,
but they are put to flight; we gain no ground, but lose what we have
gained, for thou goest not forth with them, for, if thou didst, which
way soever they turned they would prosper; but it is quite contrary."
Note, God's people, when they are cast down, are tempted to think
themselves cast off and forsaken of God; but it is a mistake. Hath God
cast away his people? God forbid, Rom. xi. 1.
II. That they were put to the worst before their enemies in the field
of battle (v. 10): Thou makest us to turn back from the enemy, as
Joshua complained when they met with a repulse at Ai (Josh. vii. 8):
"We are dispirited, and have lost the ancient valour of Israelites; we
flee, we fall, before those that used to flee and fall before us; and
then those that hate us have the plunder of our camp and of our
country; they spoil for themselves, and reckon all their own that they
can lay their hands on. Attempts to shake off the Babylonish yoke have
been ineffectual, and we have rather lost ground by them."
III. That they were doomed to the sword and to captivity (v. 11): "Thou
hast given us like sheep appointed for meat. They make no more scruple
of killing an Israelite than of killing a sheep; nay, like the butcher,
they make a trade of it, they take a pleasure in it as a hungry man in
his meat; and we are led with as much ease, and as little resistance,
as a lamb to the slaughter; many are slain, and the rest scattered
among the heathen, continually insulted by their malice or in danger of
being infected by their iniquities." They looked upon themselves as
bought and sold, and charged it upon God, Thou sellest thy people, when
they should have charged it upon their own sin. For your iniquities
have you sold yourselves, Isa. l. 1. However, thus far was right that
they looked above the instruments of their trouble and kept their eye
upon God, as well knowing that their worst enemies had no power against
them but what was given them from above; they own it was God that
delivered them into the hand of the ungodly, as that which is sold is
delivered to the buyer. Thou sellest them for nought, and dost not
increase in their price (so it may be read); "thou dost not sell them
by auction, to those that will bid most for them, but in haste, to
those that will bid first for them; any one shall have them that will."
Or, as we read it, Thou dost not increase thy wealth by their price,
intimating that they could have suffered this contentedly if they had
been sure that it would redound to the glory of God and that his
interest might be some way served by their sufferings; but it was quite
contrary: Israel's disgrace turned to God's dishonour, so that he was
so far from being a gainer in his glory by the sale of them that it
should seem he was greatly a loser by it; see Isa. lii. 5; Ezek. xxxvi.
20.
IV. That they were loaded with contempt, and all possible ignominy was
put upon them. In this also they acknowledge God: "Thou makest us a
reproach; thou bringest those calamities upon us which occasion the
reproach, and thou permittest their virulent tongues to smite us." They
complain, 1. That they were ridiculed and bantered, and were looked
upon as the most contemptible people under the sun; their troubles were
turned to their reproach, and upon the account of them they were
derided. 2. That their neighbours, those about them, from whom they
could not withdraw, were most abusive to them, v. 13. 3. That the
heathen, the people that were strangers to the commonwealth of Israel
and aliens to the covenants of promise, made them a by-word, and shook
the head at them, as triumphing in their fall, v. 14. 4. That the
reproach was constant and incessant (v. 15): My confusion is
continually before me. The church in general, the psalmist in
particular, were continually teased and vexed with the insults of the
enemy. Concerning those that are going down every one cries, "Down with
them." 5. That it was very grievous, and in a manner overwhelmed him:
The shame of my face has covered me. He blushed for sin, or rather for
the dishonour done to God, and then it was a holy blushing. 6. That it
reflected upon God himself; the reproach which the enemy and the
avenger cast upon them was downright blasphemy against God, v. 16, and
2 Kings xix. 3. There was therefore strong reason to believe that God
would appear for them. As there is no trouble more grievous to a
generous and ingenuous mind than reproach and calumny, so there is none
more grievous to a holy gracious soul than blasphemy and dishonour done
to God.
Israel's Appeal to God.
17 All this is come upon us; yet have we not forgotten thee, neither
have we dealt falsely in thy covenant. 18 Our heart is not turned
back, neither have our steps declined from thy way; 19 Though thou
hast sore broken us in the place of dragons, and covered us with the
shadow of death. 20 If we have forgotten the name of our God, or
stretched out our hands to a strange god; 21 Shall not God search
this out? for he knoweth the secrets of the heart. 22 Yea, for thy
sake are we killed all the day long; we are counted as sheep for the
slaughter. 23 Awake, why sleepest thou, O Lord? arise, cast us not
off for ever. 24 Wherefore hidest thou thy face, and forgettest our
affliction and our oppression? 25 For our soul is bowed down to the
dust: our belly cleaveth unto the earth. 26 Arise for our help, and
redeem us for thy mercies' sake.
The people of God, being greatly afflicted and oppressed, here apply to
him; whither else should they go?
I. By way of appeal, concerning their integrity, which he only is an
infallible judge of, and which he will certainly be the rewarder of.
Two things they call God to witness to:--
1. That, though they suffered these hard things, yet they kept close to
God and to their duty (v. 17): "All this has come upon us, and it is as
bad perhaps as bad can be, yet have we not forgotten thee, neither cast
off the thoughts of thee nor deserted the worship of thee; for, though
we cannot deny but that we have dealt foolishly, yet we have not dealt
falsely in thy covenant, so as to cast thee off and take to other gods.
Though idolaters were our conquerors, we did not therefore entertain
any more favourable thoughts of their idols and idolatries; though thou
hast seemed to forsake us and withdraw from us, yet we have not
therefore forsaken thee." The trouble they had been long in was very
great: "We have been sorely broken in the place of dragons, among men
as fierce, and furious, and cruel, as dragons. We have been covered
with the shadow of death, that is, we have been under deep melancholy
and apprehensive of nothing short of death. We have been wrapped up in
obscurity, and buried alive; and thou hast thus broken us, thou hast
thus covered us (v. 19), yet we have not harboured any hard thoughts of
thee, nor meditated a retreat from thy service. Though thou hast slain
us, we have continued to trust in thee: Our heart has not turned back;
we have not secretly withdrawn our affections from thee, neither have
our steps, either in our religious worship or in our conversation,
declined from thy way (v. 18), the way which thou hast appointed us to
walk in." When the heart turns back the steps will soon decline; for it
is the evil heart of unbelief that inclines to depart from God. Note,
We may the better bear our troubles, how pressing soever, if in them we
still hold fast our integrity. While our troubles do not drive us from
our duty to God we should not suffer them to drive us from our comfort
in God; for he will not leave us if we do not leave him. For the proof
of their integrity they take God's omniscience to witness, which is as
much the comfort of the upright in heart as it is the terror of
hypocrites (v. 20, 21): "If we have forgotten the name of our God,
under pretence that he had forgotten us, or in our distress have
stretched out our hands to a strange god, as more likely to help us,
shall not God search this out? Shall he not know it more fully and
distinctly than we know that which we have with the greatest care and
diligence searched out? Shall he not judge it, and call us to an
account for it?" Forgetting God was a heart-sin, and stretching our the
hand to a strange god was often a secret sin, Ezek. viii. 12. But
heart-sins and secret sins are known to God, and must be reckoned for;
for he knows the secrets of the heart, and therefore is a infallible
judge of the words and actions.
2. That they suffered these hard things because they kept close to God
and to their duty (v. 22): "It is for thy sake that we are killed all
the day long, because we stand related to thee, are called by thy name,
call upon thy name, and will not worship other gods." In this the
Spirit of prophecy had reference to those who suffered even unto death
for the testimony of Christ, to whom it is applied, Rom. viii. 36. So
many were killed, and put to such lingering deaths, that they were in
the killing all the day long; so universally was this practised that
when a man became a Christian he reckoned himself as a sheep appointed
for the slaughter.
II. By way of petition, with reference to their present distress, that
God would, in his own due time, work deliverance for them. 1. Their
request is very importunate: Awake, arise, v. 23. Arise for our help;
redeem us (v. 26); come speedily and powerfully to our relief, Ps.
lxxx. 2. Stir up thy strength, and come and save us. They had
complained (v. 12) that God had sold them; here they pray (v. 26) that
God would redeem them; for there is no appealing from God, but by
appealing to him. If he sell us, it is not any one else that can redeem
us; the same hand that tears must heal, that smites must bind up, Hos.
vi. 1. They had complained (v. 9), Thou hast cast us off; but here they
pray (v. 23), "Cast us not off forever; let us not be finally forsaken
of God." 2. The expostulations are very moving: Why sleepest thou? v.
23. He that keeps Israel neither slumbers nor sleeps; but, when he does
not immediately appear for the deliverance of his people, they are
tempted to think he sleeps. The expression is figurative (as Ps.
lxxviii. 65, Then the Lord awaked as one out of sleep); but it was
applicable to Christ in the letter (Matt. viii. 24); he was asleep when
his disciples were in a storm, and they awoke him, saying, Lord, save
us, we perish. "Wherefore hidest thou thy face, that we may not see
thee and the light of thy countenance?" Or, "that thou mayest not see
us and our distresses? Thou forgettest our affliction and our
oppression, for it still continues, and we see no way open for our
deliverance." And, 3. The pleas are very proper, not their own merit
and righteousness, though they had the testimony of their consciences
concerning their integrity, but they plead the poor sinner's pleas.
(1.) Their own misery, which made them the proper objects of the divine
compassion (v. 25): "Our soul is bowed down to the dust under
prevailing grief and fear. We have become as creeping things, the most
despicable animals: Our belly cleaves unto the earth; we cannot lift up
ourselves, neither revive our own drooping spirits nor recover
ourselves out of our low and sad condition, and we lie exposed to be
trodden on by every insulting foe." 2. God's mercy: "O redeem us for
they mercies' sake; we depend upon the goodness of thy nature, which is
the glory of thy name (Exod. xxxiv. 6), and upon those sure mercies of
David which are conveyed by the covenant to all his spiritual seed."
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P S A L M S
PSALM XLV.
This psalm is an illustrious prophecy of Messiah the Prince: it is all
over gospel, and points at him only, as a bridegroom espousing the
church to himself and as a king ruling in it and ruling for it. It is
probable that our Saviour has reference to this psalm when he compares
the kingdom of heaven, more than once, to a nuptial solemnity, the
solemnity of a royal nuptial, Matt. xxii. 2; xxv. 1. We have no reason
to think it has any reference to Solomon's marriage with Pharaoh's
daughter; if I thought that it had reference to any other than the
mystical marriage between Christ and his church, I would rather apply
it to some of David's marriages, because he was a man of war, such a
one as the bridegroom here is described to be, which Solomon was not.
But I take it to be purely and only meant of Jesus Christ; of him
speaks the prophet this, of him and of no other man; and to him ( ver.
6, 7) it is applied in the New Testament (Heb. i. 8), nor can it be
understood of any other. The preface speaks the excellency of the song,
ver. 1. The psalm speaks, I. Of the royal bridegroom, who is Christ. 1.
The transcendent excellency of his person, ver. 2. 2. The glory of his
victories, ver. 3-5. 3. The righteousness of his government, ver. 6, 7.
4. The splendour of his court, ver. 8, 9. II. Of the royal bride, which
is the church. 1. Her consent gained, ver. 10, 11. 2. The nuptials
solemnized, ver. 12-15. 3. The issue of this marriage, ver. 16, 17. In
singing this psalm our hearts must be filled with high thoughts of
Christ, with an entire submission to and satisfaction in his
government, and with an earnest desire of the enlarging and
perpetuating of his church in the world.
Nuptial Song; Glories of the Messiah.
To the chief musician upon Shoshannim, for the sons of Korah, Maschil.
A song of loves.
1 My heart is inditing a good matter: I speak of the things which I
have made touching the king: my tongue is the pen of a ready writer.
2 Thou art fairer than the children of men: grace is poured into thy
lips: therefore God hath blessed thee for ever. 3 Gird thy sword upon
thy thigh, O most mighty, with thy glory and thy majesty. 4 And in
thy majesty ride prosperously because of truth and meekness and
righteousness; and thy right hand shall teach thee terrible things. 5
Thine arrows are sharp in the heart of the king's enemies; whereby the
people fall under thee.
Some make Shoshannim, in the title, to signify an instrument of six
strings; others take it in its primitive signification for lilies or
roses, which probably were strewed, with other flowers, at nuptial
solemnities; and then it is easily applicable to Christ who calls
himself the rose of Sharon and the lily of the valleys, Cant. ii. 1. It
is a song of loves, concerning the holy love that is between Christ and
his church. It is a song of the well-beloved, the virgins, the
companions of the bride (v. 14), prepared to be sung by them. The
virgin-company that attend the Lamb on Mount Zion are said to sing a
new song, Rev. xiv. 3, 4.
I. The preface (v. 1) speaks, 1. The dignity of the subject. It is a
good matter, and it is a pity that such a moving art as poetry should
every be employed about a bad matter. It is touching the King, King
Jesus, and his kingdom and government. Note, Those that speak of Christ
speak of a good matter, no subject so noble, so copious, so fruitful,
so profitable, and so well-becoming us; it is a shame that this good
matter is not more the matter of our discourse. 2. The excellency of
the management. This song was a confession with the mouth of faith in
the heart concerning Christ and his church. (1.) The matter was well
digested, as it well deserved: My heart is inditing it, which perhaps
is meant of that Spirit of prophecy that dictated the psalm to David,
that Spirit of Christ which was in the prophets, 1 Pet. i. 11. But it
is applicable to his devout meditations and affections in his heart,
out of the abundance of which his mouth spoke. Things concerning Christ
ought to be thought of by us with all possible seriousness, with
fixedness of thought and a fire of holy love, especially when we are to
speak of those things. We then speak best of Christ and divine things
when we speak from the heart that which has warmed and affected us; and
we should never be rash in speaking of the things of Christ, but weigh
well beforehand what we have to say, lest we speak amiss. See Eccl. v.
2. (2.) It was well expressed: I will speak of the things which I have
made. He would express himself, [1.] With all possible clearness, as
one that did himself understand and was affected with the things he
spoke of. Not, "I will speak the things I have heard from others," that
is speaking by rote; but, "the things which I have myself studied."
Note, What God has wrought in our souls, as well as what he has wrought
for them, we must declare to others, Ps. lxvi. 16. [2.] With all
possible cheerfulness, freedom, and fluency: "My tongue is as the pen
of a ready writer, guided by my heart in every word as the pen is by
the hand." We call the prophets the penmen of scripture, whereas really
they were but the pen. The tongue of the most subtle disputant, and the
most eloquent orator, is but the pen with which God writes what he
pleases. Why should we quarrel with the pen if bitter things be written
against us, or idolize the pen if it write in our favour? David not
only spoke what he thought of Christ, but wrote it, that it might
spread the further and last the longer. His tongue was as the pen of a
ready writer, that lets nothing slip. When the heart is inditing a good
matter it is a pity but the tongue should be as the pen of a ready
writer, to leave it upon record.
II. In these verses the Lord Jesus is represented,
1. As most beautiful and amiable in himself. It is a marriage-song; and
therefore the transcendent excellencies of Christ are represented by
the beauty of the royal bridegroom (v. 2): Thou art fairer than the
children of men, than any of them. He proposed (v. 1) to speak of the
King, but immediately directs his speech to him. Those that have an
admiration and affection for Christ love to go to him and tell him so.
Thus we must profess our faith, that we see his beauty, and our love,
that we are pleased with it: Thou are fair, thou art fairer than the
children of men. Note, Jesus Christ is in himself, and in the eyes of
all believers, more amiable and lovely than the children of men. The
beauties of the Lord Jesus, as God, as Mediator, far surpass those of
human nature in general and those which the most amiable and excellent
of the children of men are endowed with; there is more in Christ to
engage our love than there is or can be in any creature. Our beloved is
more than another beloved. The beauties of this lower world, and its
charms, are in danger of drawing away our hearts from Christ, and
therefore we are concerned to understand how much he excels them all,
and how much more worthy he is of our love.
2. As the great favourite of heaven. He is fairer than the children of
men, for God has done more for him than for any of the children of men,
and all his kindness to the children of men is for his sake, and passes
through his hands, through his mouth. (1.) He has grace, and he has it
for us; Grace is poured into thy lips. By his word, his promise, his
gospel, the good-will of God is made known to us and the good work of
God is begun and carried on in us. He received all grace from God, all
the endowments that were requisite to qualify him for his work and
office as Mediator, that from his fulness we might receive, John i. 16.
It was not only poured into his heart, for his own strength and
encouragement, but poured into his lips, that by the words of his mouth
in general, and the kisses of his mouth to particular believers, he
might communicate both holiness and comfort. From this grace poured
into his lips proceeded those gracious words which all admired, Luke
iv. 22. The gospel of grace is poured into his lips; for it began to be
spoken by the Lord, and from him we receive it. He has the words of
eternal life. The spirit of prophecy is put into thy lips; so the
Chaldee. (2.) He has the blessing, and he has it for us. "Therefore,
because thou art the great trustee of divine grace for the use and
benefit of the children of men, therefore God has blessed thee for
ever, has made thee an everlasting blessing, so as that in thee all the
nations of the earth shall be blessed." Where God gives his grace he
will give his blessing. We are blessed with spiritual blessings in
Christ Jesus, Eph. i. 3.
3. As victorious over all his enemies. The royal bridegroom is a man of
war, and his nuptials do not excuse him from the field of battle (as
was allowed by the law, Deut. xxiv. 5); nay, they bring him to the
field of battle, for he is to rescue his spouse by dint of sword out of
her captivity, to conquer her, and to conquer for her, and then to
marry her. Now we have here,
(1.) His preparations for war (v. 3): Gird thy sword upon thy thigh, O
Most Mighty! The word of God is the sword of the Spirit. By the
promises of that word, and the grace contained in those promises, souls
are made willing to submit to Jesus Christ and become his loyal
subjects; by the threatenings of that word, and the judgments executed
according to them, those that stand it out against Christ will, in due
time, be brought down and ruined. By the gospel of Christ many Jews and
Gentiles were converted, and, at length, the Jewish nation was
destroyed, according to the predictions of it, for their implacable
enmity to it; and paganism was quite abolished. The sword here girt on
Christ's thigh is the same which is said to proceed out of his mouth,
Rev. xix. 15. When the gospel was sent fort to be preached to all
nations, then our Redeemer girded his sword upon his thigh.
(2.) His expedition to this holy war: He goes forth with his glory and
his majesty, as a great king takes the field with abundance of pomp and
magnificence--his sword, his glory, and majesty. In his gospel he
appears transcendently great and excellent, bright and blessed, in the
honour and majesty which the Father had laid upon him. Christ, both in
his person and in his gospel, had nothing of external glory or majesty,
nothing to charm men (for he had no form nor comeliness), nothing to
awe men, for he took upon him the form of a servant; it was all
spiritual glory, spiritual majesty. There is so much grace, and
therefore glory, in that word, He that believes shall be saved, so much
terror, and therefore majesty, in that word, He that believes shall not
be damned, that we may well say, in the chariot of that gospel, which
these words are the sum of, the Redeemer rides forth in glory and
majesty. In thy majesty ride prosperously, v. 4. Prosper thou; ride
thou. This speaks the promise of his Father, that he should prosper
according to the good pleasure of the Lord, that he should divide the
spoil with the strong, in recompence of his sufferings. Those cannot
but prosper to whom God says, Prosper, Isa. lii. 10-12. And it denotes
the good wishes of his friends, praying that he may prosper in the
conversion of souls to him, and the destruction of all the powers of
darkness that rebel against him. "Thy kingdom come; Go on and prosper."
(3.) The glorious cause in which he is engaged--because of truth, and
meekness, and righteousness, which were, in a manner, sunk and lost
among men, and which Christ came to retrieve and rescue. [1.] The
gospel itself is truth, meekness, and righteousness; it commands by the
power of truth and righteousness; for Christianity has these,
incontestably, on its side, and yet it is to be promoted by meekness
and gentleness, 1 Cor. iv. 12, 13; 2 Tim. ii. 25. [2.] Christ appears
in it in his truth, meekness, and righteousness, and these are his
glory and majesty, and because of these he shall prosper. Men are
brought to believe on him because he is true, to learn of him because
he is meek, Matt. xi. 29 (the gentleness of Christ is of mighty force,
2 Cor. x. 1), and to submit to him because he is righteous and rules
with equity. [3.] The gospel, as far as it prevails with men, sets up
in their hearts truth, meekness, and righteousness, rectifies their
mistakes by the light of truth, controls their passions by the power of
meekness, and governs their hearts and lives by the laws of
righteousness. Christ came, by setting up his kingdom among men, to
restore those glories to a degenerate world, and to maintain the cause
of those just and rightful rulers under him that by error, malice, and
iniquity, had been deposed.
(4.) The success of his expedition: "Thy right hand shall teach thee
terrible things; thou shalt experience a wonderful divine power going
along with thy gospel, to make it victorious, and the effects of it
will be terrible things." [1.] In order to the conversion and reduction
of souls to him, there are terrible things to be done; the heart must
be pricked, conscience must be startled, and the terrors of the Lord
must make way for his consolations. This is done by the right hand of
Christ. The Comforter shall continue, John xvi. 8. [2.] In the conquest
of the gates of hell and its supporters, in the destruction of Judaism
and Paganism, terrible things will be done, which will make men's
hearts fail them for fear (Luke xxi. 26) and great men and chief
captains call to the rocks and mountains to fall on them, Rev. vi. 15.
The next verse describes these terrible things (v. 5): Thy arrows are
sharp in the heart of the king's enemies. First, Those that were by
nature enemies are thus wounded, in order to their being subdued and
reconciled. Convictions are like the arrows of the bow, which are sharp
in the heart on which they fasten, and bring people to fall under
Christ, in subjection to his laws and government. Those that thus fall
on this stone shall by broken, Matt. xxi. 44. Secondly, Those that
persist in their enmity are thus wounded, in order to their being
ruined. The arrows of God's terrors are sharp in their hearts, whereby
they shall fall under him, so as to be made his footstool, Ps. cx. 1.
Those that would not have him to reign over them shall be brought forth
and slain before him (Luke xix. 27); those that would not submit to his
golden sceptre shall be broken to pieces by his iron rod.
Majesty and Glory of Christ.
6 Thy throne, O God, is for ever and ever: the sceptre of thy kingdom
is a right sceptre. 7 Thou lovest righteousness, and hatest
wickedness: therefore God, thy God, hath anointed thee with the oil of
gladness above thy fellows. 8 All thy garments smell of myrrh, and
aloes, and cassia, out of the ivory palaces, whereby they have made
thee glad. 9 Kings' daughters were among thy honourable women: upon
thy right hand did stand the queen in gold of Ophir.
We have here the royal bridegroom filling his throne with judgment and
keeping his court with splendour.
I. He here fills his throne with judgment. It is God the Father that
says to the Son here, Thy throne, O God! is forever and ever, as
appears Heb. i. 8, 9, where this is quoted to prove that he is God and
has a more excellent name than the angels. The Mediator is God, else he
neither would have been able to do the Mediator's work nor fit to wear
the Mediator's crown. Concerning his government observe, 1. The
eternity of it; it is for ever and ever. It shall continue on earth
throughout all the ages of time, in despite of all the opposition of
the gates of hell; and in the blessed fruits and consequences of it it
shall last as long as the days of heaven, and run parallel with the
line of eternity itself. Perhaps even then the glory of the Redeemer,
and the blessedness of the redeemed, shall be in a continual infinite
progression; for it is promised that not only of his government, but of
the increase of his government and peace, there shall be no end (Isa.
ix. 7); even when the kingdom shall be delivered up to God even the
Father (1 Cor. xv. 24) the throne of the Redeemer will continue. 2. The
equity of it: The sceptre of thy kingdom, the administration of thy
government, is right, exactly according to the eternal counsel and will
of God, which is the eternal rule and reason of good and evil. Whatever
Christ does he does none of his subjects any wrong, but gives redress
to those that do suffer wrong: He loves righteousness, and hates
wickedness, v. 7. He himself loves to do righteousness, and hates to do
wickedness; and he loves those that do righteousness, and hates those
that do wickedness. By the holiness of his life, the merit of his
death, and the great design of his gospel, he has made it to appear
that he loves righteousness (for by his example, his satisfaction, and
his precepts, he has brought in an everlasting righteousness), and that
he hates wickedness, for never did God's hatred of sin appear so
conspicuously as it did in the sufferings of Christ. 3. The
establishment and elevation of it: Therefore God, even thy God (Christ,
as Mediator, called God his God, John xx. 17, as commissioned by him,
and the head of those that are taken into covenant with him), has
anointed thee with the oil of gladness. Therefore, that is, (1.) "In
order to this righteous government of thine, God has given thee his
Spirit, that divine unction, to qualify thee for thy undertaking," Isa.
lxi. 1. 1. The Spirit of the Lord God is upon me, because he has
anointed me. What God called him to he fitted him for, Isa. xi. 2. The
Spirit is called the oil of gladness because of the delight wherewith
Christ was filled in carrying on his undertaking. He was anointed with
the Spirit above all his fellows, above all those that were anointed,
whether priests or kings. (2.) "In recompence of what thou has done and
suffered for the advancement of righteousness and the destruction of
sin God has anointed thee with the oil of gladness, has brought thee to
all the honours and all the joys of thy exalted state." Because he
humbled himself, God has highly exalted him, Phil. ii. 8, 9. His
anointing him denotes the power and glory to which he is exalted; he is
invested in all the dignities and authorities of the Messiah. And his
anointing him with the oil of gladness denotes the joy that was set
before him (so his exaltation is expressed, Heb. xii. 2) both in the
light of his Father's countenance (Acts ii. 28) and in the success of
his undertaking, which he shall see, and be satisfied, Isa. liii. 11.
This he is anointed with above all his fellows, above all believers,
who are his brethren, and who partake of the anointing--they by
measure, he without measure. But the apostle brings it to prove his
pre-eminence above the angels, Heb. i. 4, 9. The salvation of sinners
is the joy of angels (Luke xv. 10), but much more of the Son.
II. He keeps his court with splendour and magnificence. 1. His robes of
state, wherein he appears, are taken notice of, not for their pomp,
which might strike an awe upon the spectator, but their pleasantness
and the gratefulness of the odours with which they were perfumed (v.
8): They smell of myrrh, aloes, and cassia (the oil of gladness with
which he and his garments were anointed): these were some of the
ingredients of the holy anointing oil which God appointed, the like to
which was not to be made up for any common use (Exod. xxx. 23, 24),
which was typical of the unction of the Spirit which Christ, the great
high priest of our profession, received, and to which therefore there
seems here to be a reference. It is the savour of these good ointments,
his graces and comforts, that draws souls to him (Cant. i. 3, 4) and
makes him precious to believers, 1 Pet. ii. 7. 2. His royal palaces are
said to be ivory ones, such as were then reckoned most magnificent. We
read of an ivory house that Ahab made, 1 Kings xxii. 39. The mansions
of light above are the ivory palaces, whence all the joys both of
Christ and believers come, and where they will be for ever in
perfection; for by them he is made glad, and all that are his with him;
for they shall enter into the joy of their Lord. 3. The beauties of his
court shine very brightly. In public appearances at court, when the
pomp of it is shown, nothing is supposed to contribute so much to it as
the splendour of the ladies, which is alluded to here, v. 9. (1.)
Particular believers are here compared to the ladies at court, richly
dressed in honour of the sovereign: Kings' daughters are among thy
honourable women, whose looks, and mien, and ornaments, we may suppose,
from the height of their extraction, to excel all others. All true
believers are born from above; they are the children of the King of
kings. These attend the throne of the Lord Jesus daily with their
prayers and praises, which is really their honour, and he is pleased to
reckon it his. The numbering of kings' daughters among his honourable
women, or maids of honour, intimates that the kings whose daughters
they were should be tributaries to him and dependents on him, and would
therefore think it a preferment to their daughters to attend him. (2.)
The church in general, constituted of these particular believers, is
here compared to the queen herself--the queen-consort, whom, by an
everlasting covenant, he hath betrothed to himself. She stands at his
right hand, near to him, and receives honour from him, in the richest
array, in gold of Ophir, in robes woven with golden thread or with a
gold chain and other ornaments of gold. This is the bride, the Lamb's
wife, whose graces, which are her ornaments, are compared to fine
linen, clean and white (Rev. xix. 8), for their purity, here to gold of
Ophir, for their costliness; for, as we owe our redemption, so we owe
our adorning, not to corruptible things, but to the precious blood of
the Son of God.
The Glory of the Church.
10 Hearken, O daughter, and consider, and incline thine ear; forget
also thine own people, and thy father's house; 11 So shall the king
greatly desire thy beauty: for he is thy Lord; and worship thou him.
12 And the daughter of Tyre shall be there with a gift; even the rich
among the people shall intreat thy favour. 13 The king's daughter is
all glorious within: her clothing is of wrought gold. 14 She shall be
brought unto the king in raiment of needlework: the virgins her
companions that follow her shall be brought unto thee. 15 With
gladness and rejoicing shall they be brought: they shall enter into the
king's palace. 16 Instead of thy fathers shall be thy children, whom
thou mayest make princes in all the earth. 17 I will make thy name to
be remembered in all generations: therefore shall the people praise
thee for ever and ever.
This latter part of the psalm is addressed to the royal bride, standing
on the right hand of the royal bridegroom. God, who said to the Son,
Thy throne is for ever and ever, says this to the church, which, upon
the account of her espousals to the Son, he here calls his daughter.
I. He tells her of the duties expected from her, which ought to be
considered by all those that come into relation to the Lord Jesus:
"Hearken, therefore, and consider this, and incline thy ear, that is,
submit to those conditions of thy espousals, and bring thy will to
comply with them." This is the method of profiting by the word of God.
He that has ears, let him hear, let him hearken diligently; he that
hearkens, let him consider and weigh it duly; he that considers, let
him incline and yield to the force of what is laid before him. And what
is it that is here required?
1. She must renounce all others.
(1.) Here is the law of her espousals: "Forget thy own people and thy
father's house, according to the law of marriage. Retain not the
affection thou hast had for them, nor covet to return to them again;
banish all such remembrance (not only of thy people that were dear to
thee, but of thy father's house that were dearer) as may incline thee
to look back, as Lot's wife to Sodom." When Abraham, in obedience to
God's call, had quitted his native soil, he was not so much as mindful
of the country whence he came out. This shows, [1.] How necessary it
was for those who were converted from Judaism or paganism to the faith
of Christ wholly to cast out the old leaven, and not to bring into
their Christian profession either the Jewish ceremonies or the heathen
idolatries, for these would make such a mongrel religion in
Christianity as the Samaritans had. [2.] How necessary it is for us
all, when we give up our names to Jesus Christ, to hate father and
mother, and all that is dear to us in this world, in comparison, that
is, to love them less than Christ and his honour, and our interest in
him, Luke xiv. 26.
(2.) Here is good encouragement given to the royal bride thus entirely
to break off from her former alliances: So shall the king greatly
desire thy beauty, which intimates that the mixing of her old rites and
customs, whether Jewish or Gentile, with her religion, would blemish
her beauty and would hazard her interest in the affections of the royal
bridegroom, but that, if she entirely conformed to his will, he would
delight in her. The beauty of holiness, both on the church and on
particular believers, is in the sight of Christ of great price and very
amiable. Where that is he says, This is my rest for ever; here will I
dwell, for I have desired it. Among the golden candlesticks he walks
with pleasure, Rev. ii. 1.
2. She must reverence him, must love, honour, and obey him: He is thy
Lord, and worship thou him. The church is to be subject to Christ as
the wife to the husband (Eph. v. 24), to call him Lord, as Sarah called
Abraham, and to obey him (1 Pet. iii. 6), and so not only to submit to
his government, but to give him divine honours. We must worship him as
God, and our Lord; for this is the will of God, that all men should
honour the Son even as they honour the Father; nay, in so doing it is
reckoned that they honour the Father. If we confess that Christ is
Lord, and pay our homage to him accordingly, it is to the glory of God
the Father, Phil. ii. 11.
II. He tells her of the honours designed for her.
1. Great court should be made to her, and rich presents brought her (v.
12): "The daughter of Tyre," a rich and splendid city, "the daughter of
the King of Tyre shall be there with a gift; every royal family round
about shall send a branch, as a representative of the whole, to seek
thy favour and to make an interest in thee; even the rich among the
people, whose wealth might be thought to exempt them from dependence at
court, even they shall entreat thy favour, for his sake to whom thou
art espoused, that by thee they may make him their friend." The Jews,
the pretending Jews, who are rich to a proverb (as rich as a Jew),
shall come and worship before the church's feet in the Philadelphian
period, and shall know that Christ has loved her, Rev. iii. 9. When the
Gentiles, being converted to the faith of Christ, join themselves to
the church, they then come with a gift, 2 Cor. viii. 5; Rom. xv. 16.
When with themselves they devote all they have to the honour of Christ,
and the service of his kingdom, they then come with a gift.
2. She shall be very splendid, and highly esteemed in the eyes of all,
(1.) For her personal qualifications, the endowments of her mind, which
every one shall admire (v. 13): The king's daughter is all glorious
within. Note, The glory of the church is spiritual glory, and that is
indeed all glory; it is the glory of the soul, and that is the man; it
is glory in God's sight, and it is an earnest of eternal glory. The
glory of the saints falls not within the view of a carnal eye. As their
life, so their glory, is hidden with Christ in God, neither can the
natural man know it, for it is spiritually discerned; but those who do
so discern it highly value it. Let us see here what is that true glory
which we should be ambitious of, not that which makes a fair show in
the flesh, but which is in the hidden man of the heart, in that which
is not corruptible (1 Pet. iii. 4), whose praise is not of men, but of
God, Rom. ii. 29. (2.) For her rich apparel. Though all her glory is
within, that for which she is truly valuable, yet her clothing also is
of wrought gold; the conversation of Christians, in which they appear
in the world, must be enriched with good works, not gay and gaudy ones,
like paint and flourish, but substantially good, like gold; and it must
be accurate and exact, like wrought gold, which is worked with a great
deal of care and caution.
3. Her nuptials shall be celebrated with a great deal of honour and joy
(v. 14, 15): She shall be brought to the king, as the Lord God brought
the woman to the man (Gen. ii. 22), which was a type of this mystical
marriage between Christ and his church. None are brought to Christ but
whom the Father brings, and he has undertaken to do it; none besides
are so brought to the king (v. 14) as to enter into the king's palace,
v. 15.
(1.) This intimates a two-fold bringing of the spouse to Christ. [1.]
In the conversion of souls to Christ; then they are espoused to him,
privately contracted, as chaste virgins, 2 Cor. xi. 2; Rom. vii. 4.
[2.] In the completing of the mystical body, and the glorification of
all the saints, at the end of time; then the bride, the Lamb's wife,
shall be made completely ready, when all that belong to the election of
grace shall be called in and called home, and all gathered together to
Christ, 2 Thess. ii. 1. Then is the marriage of the Lamb come (Rev.
xix. 7; xxi. 2), and the virgins go forth to meet the bridegroom, Matt.
xxv. 1. Then they shall enter into the king's palaces, into the
heavenly mansions, to be ever with the Lord.
(2.) In both these espousals, observe, to the honour of the royal
bride, [1.] Her wedding clothes--raiment of needle-work, the
righteousness of Christ, the graces of the Spirit; both curiously
wrought by divine wisdom. [2.] Her bride-maids--the virgins her
companions, the wise virgins who have oil in their vessels as well as
in their lamps, those who, being joined to the church, cleave to it and
follow it, these shall go in to the marriage. [3.] The mirth with which
the nuptials will be celebrated: With gladness and rejoicing shall she
be brought. When the prodigal is brought home to his father it is meet
that we should make merry and be glad (Luke xv. 32); and when the
marriage of the Lamb has come let us be glad and rejoice (Rev. xix. 7);
for the day of his espousals is the day of the gladness of his heart,
Cant. iii. 11.
4. The progeny of this marriage shall be illustrious (v. 16): Instead
of thy fathers shall be thy children. Instead of the Old-Testament
church, the economy of which had waxed old, and ready to vanish away
(Heb. viii. 13), as the fathers that are going off, there shall be a
New-Testament church, a Gentile-church, that shall be grafted into the
same olive and partake of its root and fatness (Rom. xi. 17); more and
more eminent shall be the children of the desolate than the children of
the married wife, Isa. liv. 1. This promise to Christ is of the same
import with that Isa. liii. 10, He shall see his seed; and these shall
be made princes in all the earth; there shall be some of all nations
brought into subjection to Christ, and so made princes, made to our God
kings and priests, Rev. i. 6. Or it may intimate that there should be a
much greater number of Christian kings than ever there was of Jewish
kings (those in Canaan only, these in all the earth), nursing fathers
and nursing mothers to the church, which shall suck the breasts of
kings. They are princes of Christ's making; for by him kings reign and
princes decree justice.
5. The praise of this marriage shall be perpetual in the praises of the
royal bridegroom (v. 18): I will make thy name to be remembered. His
Father has given him a name above every name, and here promises to make
it perpetual, by keeping up a succession of ministers and Christians in
every age, that shall bear up his name, which shall thus endure for
ever (Ps. lxxii. 17), by being remembered in all the generations of
time; for the entail of Christianity shall not be cut off. "Therefore,
because they shall remember thee in all generations, they shall praise
thee for ever and ever." Those that help to support the honour of
Christ on earth shall in heaven see his glory, and share in it, and be
for ever praising him. In the believing hope of our everlasting
happiness in the other world let us always keep up the remembrance of
Christ, as our only way thither, in our generation; and, in assurance
of the perpetuating of the kingdom of the Redeemer in the world, let us
transmit the remembrance of him to succeeding generations, that his
name may endure for ever and be as the days of heaven.
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P S A L M S
PSALM XLVI.
This psalm encourages us to hope and trust in God, and his power, and
providence, and gracious presence with his church in the worst of
times, and directs us to give him the glory of what he has done for us
and what he will do: probably it was penned upon occasion of David's
victories over the neighbouring nations (2 Sam. viii.), and the rest
which God gave him from all his enemies round about. We are here
taught, I. To take comfort in God when things look very black and
threatening, ver. 1-5. II. To mention, to his praise, the great things
he had wrought for his church against its enemies, ver. 6-9. III. To
assure ourselves that God who has glorified his own name will glorify
it yet again, and to comfort ourselves with that, ver. 10, 11. We may,
in singing it, apply it either to our spiritual enemies, and be more
than conquerors over them, or to the public enemies of Christ's kingdom
in the world and their threatening insults, endeavouring to preserve a
holy security and serenity of mind when they seem most formidable. It
is said of Luther that, when he heard any discouraging news, he would
say, Come let us sing the forty-sixth psalm.
God the Protection of His People.
To the chief musician for the sons of Korah. A song upon Alamoth.
1 God is our refuge and strength, a very present help in trouble. 2
Therefore will not we fear, though the earth be removed, and though the
mountains be carried into the midst of the sea; 3 Though the waters
thereof roar and be troubled, though the mountains shake with the
swelling thereof. Selah. 4 There is a river, the streams whereof
shall make glad the city of God, the holy place of the tabernacles of
the most High. 5 God is in the midst of her; she shall not be moved:
God shall help her, and that right early.
The psalmist here teaches us by his own example.
I. To triumph in God, and his relation to us and presence with us,
especially when we have had some fresh experiences of his appearing in
our behalf (v. 1): God is our refuge and strength; we have found him
so, he has engaged to be so, and he ever will be so. Are we pursued?
God is our refuge to whom we may flee, and in whom we may be safe and
think ourselves so; secure upon good grounds, Prov. xviii. 10. Are we
oppressed by troubles? Have we work to do and enemies to grapple with?
God is our strength, to bear us up under our burdens, to fit us for all
our services and sufferings; he will by his grace put strength into us,
and on him we may stay ourselves. Are we in distress? He is a help, to
do all that for us which we need, a present help, a help found (so the
word is), one whom we have found to be so, a help on which we may write
Probatum est--It is tried, as Christ is called a tried stone, Isa.
xxviii. 16. Or, a help at hand, one that never is to seek for, but that
is always near. Or, a help sufficient, a help accommodated to every
case and exigence; whatever it is, he is a very present help; we cannot
desire a better help, nor shall ever find the like in any creature.
II. To triumph over the greatest dangers: God is our strength and our
help, a God all-sufficient to us; therefore will not we fear. Those
that with a holy reverence fear God need not with any amazement to be
afraid of the power of hell or earth. If God be for us, who can be
against us; to do us any harm? It is our duty, it is our privilege, to
be thus fearless; it is an evidence of a clear conscience, of an honest
heart, and of a lively faith in God and his providence and promise: "We
will not fear, though the earth be removed, though all our
creature-confidences fail us and sink us; nay, though that which should
support us threaten to swallow us up, as the earth did Korah," for
whose sons this psalm was penned, and, some think, by them; yet while
we keep close to God, and have him for us, we will not fear, for we
have no cause to fear;
----Si fractus illabatur orbis,
Impavidum ferient ruinæ.
--Let Jove's dread arm With thunder rend the spheres,
Beneath the crush of worlds undaunted he appears.
--Hor.
Observe here, 1. How threatening the danger is. We will suppose the
earth to be removed, and thrown into the sea, even the mountains, the
strongest and firmest parts of the earth, to lie buried in the
unfathomed ocean; we will suppose the sea to roar and rage, and make a
dreadful noise, and its foaming billows to insult the shore with so
much violence as even to shake the mountains, v. 3. Though kingdoms and
states be in confusion, embroiled in wars, tossed with tumults, and
their governments incontinual revolution--though their powers combine
against the church and people of God, aim at no less than their ruin,
and go very near to gain their point--yet will not we fear, knowing
that all these troubles will end well for the church. See Ps. xciii. 4.
If the earth be removed, those have reason to fear who have laid up
their treasures on earth, and set their hearts upon it; but not those
who have laid up for themselves treasures in heaven, and who expect to
be most happy when the earth and all the works that are therein shall
be burnt up. Let those be troubled at the troubling of the waters who
build their confidence on such a floating foundation, but not those who
are led to the rock that is higher than they, and find firm footing
upon that rock. 2. How well-grounded the defiance of this danger is,
considering how well guarded the church is, and that interest which we
are concerned for. It is not any private particular concern of our own
that we are in pain about; no, it is the city of God, the holy place of
the tabernacles of the Most High; it is the ark of God for which our
hearts tremble. But, when we consider what God has provided for the
comfort and safety of his church, we shall see reason to have our
hearts fixed, and set above the fear of evil tidings. Here is, (1.) Joy
to the church, even in the most melancholy and sorrowful times (v. 4):
There is a river the streams whereof shall make it glad, even then when
the waters of the sea roar and threaten it. It alludes to the waters of
Siloam, which went softly by Jerusalem (Isa. viii. 6, 7): though of no
great depth or breadth, yet the waters of it were made serviceable to
the defence of Jerusalem in Hezekiah's time, Isa. xxii. 10, 11. But
this must be understood spiritually; the covenant of grace is the
river, the promises of which are the streams; or the Spirit of grace is
the river (John vii. 38, 39), the comforts of which are the streams,
that make glad the city of our God. God's word and ordinances are
rivers and streams with which God makes his saints glad in cloudy and
dark days. God himself is to his church a place of broad rivers and
streams, Isa. xxxiii. 21. The streams that make glad the city of God
are not rapid, but gentle, like those of Siloam. Note, The spiritual
comforts which are conveyed to the saints by soft and silent whispers,
and which come not with observation, are sufficient to counterbalance
the most loud and noisy threatenings of an angry and malicious world.
(2.) Establishment to the church. Though heaven and earth are shaken,
yet God is in the midst of her, she shall not be moved, v. 5. God has
assured his church of his special presence with her and concern for
her; his honour is embarked in her, he has set up his tabernacle in her
and has undertaken the protection of it, and therefore she shall not be
moved, that is, [1.] Not destroyed, not removed, as the earth may be v.
2. The church shall survive the world, and be in bliss when that is in
ruins. It is built upon a rock, and the gates of hell shall not prevail
against it. [2.] Not disturbed, not much moved, with fears of the
issue. If God be for us, if God be with us, we need not be moved at the
most violent attempts made against us. (3.) Deliverance to the church,
though her dangers be very great: God shall help her; and who then can
hurt her? He shall help her under her troubles, that she shall not
sink; nay, that the more she is afflicted the more she shall multiply.
God shall help her out of her troubles, and that right early--when the
morning appears; that is, very speedily, for he is a present help (v.
1), and very seasonably, when things are brought to the last extremity
and when the relief will be most welcome. This may be applied by
particular believers to themselves; if God be in our hearts, in the
midst of us, by his word dwelling richly in us, we shall be
established, we shall be helped; let us therefore trust and not be
afraid; all is well, and will end well.
Confidence in God.
6 The heathen raged, the kingdoms were moved: he uttered his voice, the
earth melted. 7 The Lord of hosts is with us; the God of Jacob is our
refuge. Selah. 8 Come, behold the works of the Lord, what desolations
he hath made in the earth. 9 He maketh wars to cease unto the end of
the earth; he breaketh the bow, and cutteth the spear in sunder; he
burneth the chariot in the fire. 10 Be still, and know that I am God:
I will be exalted among the heathen, I will be exalted in the earth.
11 The Lord of hosts is with us; the God of Jacob is our refuge. Selah.
These verses give glory to God both as King of nations and as King of
saints.
I. As King of nations, ruling the world by his power and providence,
and overruling all the affairs of the children of men to his own glory;
he does according to his will among the inhabitants of the earth, and
none may say, What doest thou? 1. He checks the rage and breaks the
power of the nations that oppose him and his interests in the world (v.
6): The heathen raged at David's coming to the throne, and at the
setting up of the kingdom of the Son of David; compare Ps. ii. 1, 2.
The kingdoms were moved with indignation, and rose in a tumultuous
furious manner to oppose it; but God uttered his voice, spoke to them
in his wrath, and they were moved in another sense, they were struck
into confusion and consternation, put into disorder, and all their
measures broken; the earth itself melted under them, so that they found
no firm footing; their earthly hearts failed them for fear, and
dissolved like snow before the sun. Such a melting of the spirits of
the enemies is described, Judg. v. 4, 5; and see Luke xxi. 25, 26. 2.
When he pleases to draw his sword, and give it commission, he can make
great havoc among the nations and lay all waste (v. 8): Come, behold
the works of the Lord; they are to be observed (Ps. lxvi. 5), and to be
sought out, Ps. cxi. 2. All the operations of Providence must be
considered as the works of the Lord, and his attributes and purposes
must be taken notice of in them. Particularly take notice of the
desolations he has made in the earth, among the enemies of his church,
who thought to lay the land of Israel desolate. The destruction they
designed to bring upon the church has been turned upon themselves. War
is a tragedy which commonly destroys the stage it is acted on; David
carried the war into the enemies' country; and O what desolations did
it make there! Cities were burnt, countries laid waste, and armies of
men cut off and laid in heaps upon heaps. Come and see the effects of
desolating judgments, and stand in awe of God; say, How terrible art
thou in thy works! Ps. lxvi. 3. Let all that oppose him see this with
terror, and expect the same cup of trembling to be put into their
hands; let all that fear him and trust in him see it with pleasure, and
not be afraid of the most formidable powers armed against the church.
Let them gird themselves, but they shall be broken to pieces. 3. When
he pleases to sheathe his sword, he puts an end to the wars of the
nations and crowns them with peace, v. 9. War and peace depend on his
word and will, as much as storms and calms at sea do, Ps. cvii. 25, 29.
He makes wars to cease unto the end of the earth, sometimes in pity to
the nations, that they may have a breathing-time, when, by long wars
with each other, they have run themselves out of breadth. Both sides
perhaps are weary of the war, and willing to let it fall; expedients
are found out for accommodation; martial princes are removed, and
peace-makers set in their room; and then the bow is broken by consent,
the spear cut asunder and turned into a pruning-hook, the sword beaten
into a ploughshare, and the chariots of war are burned, there being no
more occasion for them; or, rather, it may be meant of what he does, at
other times, in favour of his own people. He makes those wars to cease
that were waged against them and designed for their ruin. He breaks the
enemies' bow that was drawn against them. No weapon formed against Zion
shall prosper, Isa. liv. 17. The total destruction of Gog and Magog is
prophetically described by the burning of their weapons of war (Ezek.
xxxix. 9, 10), which intimates likewise the church's perfect security
and assurance of lasting peace, which made it needless to lay up those
weapons of war for their own service. The bringing of a long war to a
good issue is a work of the Lord, which we ought to behold with wonder
and thankfulness.
II. As King of saints, and as such we must own that great and
marvellous are his works, Rev. xv. 3. He does and will do great things,
1. For his own glory (v. 10): Be still, and know that I am God. (1.)
Let his enemies be still, and threaten no more, but know it, to their
terror, that he is God, one infinitely above them, and that will
certainly be too hard for them; let them rage no more, for it is all in
vain: he that sits in heaven, laughs at them; and, in spite of all
their impotent malice against his name and honour, he will be exalted
among the heathen and not merely among his own people, he will be
exalted in the earth and not merely in the church. Men will set up
themselves, will have their own way and do their own will; but let them
know that God will be exalted, he will have his way will do his own
will, will glorify his own name, and wherein they deal proudly he will
be above them, and make them know that he is so. (2.) Let his own
people be still; let them be calm and sedate, and tremble no more, but
know, to their comfort, that the Lord is God, he is God alone, and will
be exalted above the heathen; let him alone to maintain his honour, to
fulfil his own counsels and to support his own interest in the world.
Though we be depressed, yet let us not be dejected, for we are sure
that God will be exalted, and that may satisfy us; he will work for his
great name, and then no matter what becomes of our little names. When
we pray, Father, glorify thy name, we ought to exercise faith upon the
answer given to that prayer when Christ himself prayed it, I have both
glorified it and I will glorify it yet again. Amen, Lord, so be it.
2. For his people's safety and protection. He triumphs in the former: I
will be exalted; they triumph in this, v. 7 and again v. 11. It is the
burden of the song, "The Lord of hosts is with us; he is on our side,
he takes our part, is present with us and president over us; the God of
Jacob is our refuge, to whom we may flee, and in whom we may confide
and be sure of safety." Let all believers triumph in this. (1.) They
have the presence of a God of power, of all power: The Lord of hosts is
with us. God is the Lord of hosts, for he has all the creatures which
are called the hosts of heaven and earth at his beck and command, and
he makes what use he pleases of them, as the instruments either of his
justice or of his mercy. This sovereign Lord is with us, sides with us,
acts with us, and has promised he will never leave us. Hosts may be
against us, but we need not fear them if the Lord of hosts be with us.
(2.) They are under the protection of a God in covenant, who not only
is able to help them, but is engaged in honour and faithfulness to help
them. He is the God of Jacob, not only Jacob the person, but Jacob the
people; nay, and of all praying people, the spiritual seed of wrestling
Jacob; and he is our refuge, by whom we are sheltered and in whom we
are satisfied, who by his providence secures our welfare when without
are fightings, and who by his grace quiets our minds, and establishes
them, when within are fears. The Lord of hosts, the God of Jacob, has
been, is, and will be with us--has been, is and will be our refuge: the
original includes all; and well may Selah be added to it. Mark this,
and take the comfort of it, and say, If God be for us, who can be
against us?
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P S A L M S
PSALM XLVII.
The scope of this psalm is to stir us up to praise God, to stir up all
people to do so; and, I. We are directed in what manner to do it,
publicly, cheerfully, and intelligently, ver. 1, 6, 7. II. We are
furnished with matter for praise. 1. God's majesty, ver. 2. 2. His
sovereign and universal dominion, ver. 2, 7-9. 3. The great things he
had done, and will do, for his people, ver. 3-5. Many suppose that this
psalm was penned upon occasion of the bringing up of the ark to Mount
Zion which ver. 5 seems to refer to ("God has gone up with a
shout");--but it looks further, to the ascension of Christ into the
heavenly Zion, after he had finished his undertaking on earth, and to
the setting up of his kingdom in the world, to which the heathen should
become willing subjects. In singing this psalm we are to give honour to
the exalted Redeemer, to rejoice in his exaltation, and to celebrate
his praises, confessing that he is Lord, to the glory of God the
Father.
Exhortation to Praise God.
To the chief musician. A psalm for the sons of Korah.
1 O clap your hands, all ye people; shout unto God with the voice of
triumph. 2 For the Lord most high is terrible; he is a great King
over all the earth. 3 He shall subdue the people under us, and the
nations under our feet. 4 He shall choose our inheritance for us, the
excellency of Jacob whom he loved. Selah.
The psalmist, having his own heart filled with great and good thoughts
of God, endeavours to engage all about him in the blessed work of
praise, as one convinced that God is worthy of all blessing and praise,
and as one grieved at his own and others' backwardness to and
barrenness in this work. Observe, in these verses,
I. Who are called upon to praise God: "All you people, all you people
of Israel;" those were his own subjects, and under his charge, and
therefore he will engage them to praise God, for on them he has an
influence. Whatever others do, he and his house, he and his people,
shall praise the Lord. Or, "All you people and nations of the earth;"
and so it may be taken as a prophecy of the conversion of the Gentiles
and the bringing of them into the church; see Rom. xv. 11.
II. What they are called upon to do: "O clap your hands, in token of
your own joy and satisfaction in what God has done for you, of your
approbation, nay, your admiration, of what God has done in general, and
of your indignation against all the enemies of God's glory, Job xxvii.
23. Clap your hands, as men transported with pleasure, that cannot
contain themselves; shout unto God, not to make him hear (his ear is
not heavy), but to make all about you hear, and take notice how much
you are affected and filled with the works of God. Shout with the voice
of triumph in him, and in his power and goodness, that others may join
with you in the triumph." Note, Such expressions of pious and devout
affections as to some may seem indecent and imprudent ought not to be
hastily censured and condemned, much less ridiculed, because, if they
come from an upright heart, God will accept the strength of the
affection and excuse the weakness of the expressions of it.
III. What is suggested to us as matter for our praise. 1. That the God
with whom we have to do is a God of awful majesty (v. 2): The Lord most
high is terrible. He is infinitely above the noblest creatures, higher
than the highest; there are those perfections in him that are to be
reverenced by all, and particularly that power, holiness, and justice,
that are to be dreaded by all those that contend with him. 2. That he
is a God of sovereign and universal dominion. He is a King that reigns
alone, and with an absolute power, a King over all the earth; all the
creatures, being made by him, are subject to him, and therefore he is a
great King, the King of kings. 3. That he takes a particular care of
his people and their concerns, has done so and ever will; (1.) In
giving them victory and success (v. 3), subduing the people and nations
under them, both those that stood in their way (Ps. xliv. 2) and those
that made attempts upon them. This God had done for them, witness the
planting of them in Canaan, and their continuance there unto this day.
This they doubted not but he would still do for them by his servant
David, who prospered which way soever he turned his victorious arms.
But this looks forward to the kingdom of the Messiah, which was to be
set over all the earth, and not confined to the Jewish nation. Jesus
Christ shall subdue the Gentiles; he shall bring them in as sheep into
the fold (so the word signifies), not for slaughter, but for
preservation. He shall subdue their affections, and make them a willing
people in the day of his power, shall bring their thoughts into
obedience to him, and reduce those who had gone astray, under the
guidance of the great shepherd and bishop of souls, 1 Pet. ii. 25. (2.)
In giving them rest and settlement (v. 4): He shall choose our
inheritance for us. He had chosen the land of Canaan to be an
inheritance for Israel; it was the land which the Lord their God spied
out for them; see Deut. xxxii. 8. This justified their possession of
that land, and gave them a good title; and this sweetened their
enjoyment of it, and made it comfortable; they had reason to think it a
happy lot, and to be satisfied in it, when it was that which Infinite
Wisdom chose for them. And the setting up of God's sanctuary in it made
it the excellency, the honour, of Jacob (Amos vi. 8); and he chose so
good an inheritance for Jacob because he loved him, Deut. vii. 8. Apply
this spiritually, and it bespeaks, [1.] The happiness of the saints,
that God himself has chosen their inheritance for them, and it is a
goodly heritage: he has chosen it who knows the soul, and what will
serve to make it happy; and he has chosen so well that he himself has
undertaken to be the inheritance of his people (Ps. xvi. 5), and he has
laid up for them in the other world an inheritance incorruptible, 1
Pet. i. 4. This will be indeed the excellency of Jacob, for whom,
because he loved them, he prepared such a happiness as eye has not
seen. [2.] The faith and submission of the saints to God. This is the
language of every gracious soul, "God shall choose my inheritance for
me; let him appoint me my lot, and I will acquiesce in the appointment.
He knows what is good for me better than I do for myself, and therefore
I will have no will of my own but what is resolved into his."
Exhortation to Praise God.
5 God is gone up with a shout, the Lord with the sound of a trumpet.
6 Sing praises to God, sing praises: sing praises unto our King, sing
praises. 7 For God is the King of all the earth: sing ye praises with
understanding. 8 God reigneth over the heathen: God sitteth upon the
throne of his holiness. 9 The princes of the people are gathered
together, even the people of the God of Abraham: for the shields of the
earth belong unto God: he is greatly exalted.
We are here most earnestly pressed to praise God, and to sing his
praises; so backward are we to this duty that we have need to be urged
to it by precept upon precept, and line upon line; so we are here (v.
6): Sing praises to God, and again, Sing praises, Sing praises to our
King, and again, Sing praises. This intimates that it is a very
necessary and excellent duty, that it is a duty we ought to be frequent
and abundant in; we may sing praises again and again in the same words,
and it is no vain repetition if it be done with new affections. Should
not a people praise their God? Dan. v. 4. Should not subjects praise
their king? God is our God, our King, and therefore we must praise him;
we must sing his praises, as those that are pleased with them and that
are not ashamed of them. But here is a needful rule subjoined (v. 7):
Sing you praises with understanding, with Maschil. 1. "Intelligently;
as those that do yourselves understand why and for what reasons you
praise God and what is the meaning of the service." This is the
gospel-rule (1 Cor. xiv. 15), to sing with the spirit and with the
understanding also; it is only with the heart that we make melody to
the Lord, Eph. v. 19. It is not an acceptable service if it be not a
reasonable service. 2. "Instructively, as those that desire to make
others understand God's glorious perfections, and to teach them to
praise him." Three things are mentioned in these verses as just matter
for our praises, and each of them will admit of a double sense:--
I. We must praise God going up (v. 5): God has gone up with a shout,
which may refer, 1. To the carrying up of the ark to the hill of Zion,
which was done with great solemnity, David himself dancing before it,
the priests, it is likely, blowing the trumpets, and the people
following with their loud huzzas. The ark being the instituted token of
God's special presence with them, when that was brought up by warrant
from him he might be said to go up. The emerging of God's ordinances
out of obscurity, in order to the more public and solemn administration
of them, is a great favour to any people, which they have reason to
rejoice in and give thanks for. 2. To the ascension of our Lord Jesus
into heaven, when he had finished his work on earth, Acts i. 9. Then
God went up with a shout, the shout of a King, of a conqueror, as one
who, having spoiled principalities and powers, then led captivity
captive, Ps. lxviii. 18. He went up as a Mediator, typified by the ark
and the mercy-seat over it, and was brought as the ark was into the
most holy place, into heaven itself; see Heb. ix. 24. We read not of a
shout, or of the sound of a trumpet, at the ascension of Christ, but
they were the inhabitants of the upper world, those sons of God, that
then shouted for joy, Job xxxviii. 7. He shall come again in the same
manner as he went (Acts i. 11) and we are sure that he shall come again
with a shout and the sound of a trumpet.
II. We must praise God reigning, v. 7, 8. God is not only our King, and
therefore we owe our homage to him, but he is King of all the earth (v.
7), over all the kings of the earth, and therefore in every place the
incense of praise is to be offered up to him. Now this may be
understood, 1. Of the kingdom of providence. God, as Creator, and the
God of nature, reigns over the heathen, disposes of them and all their
affairs, as he pleases, though they know him not, nor have any regard
to him: He sits upon the throne of his holiness, which he has prepared
in the heavens, and there he rules over all, even over the heathen,
serving his own purposes by them and upon them. See here the extent of
God's government; all are born within his allegiance; even the heathen
that serve other gods are ruled by the true God, our God, whether they
will or no. See the equity of his government; it is a throne of
holiness, on which he sits, whence he gives warrants, orders, and
judgment, in which we are sure there is no iniquity. 2. Of the kingdom
of the Messiah. Jesus Christ, who is God, and whose throne is for ever
and ever reigns over the heathen; not only he is entrusted with the
administration of the providential kingdom, but he shall set up the
kingdom of his grace in the Gentile world, and rule in the hearts of
multitudes that were bred up in heathenism, Eph. ii. 12, 13. This the
apostle speaks of as a great mystery that the Gentiles should be
fellow-heirs, Eph. iii. 6. Christ sits upon the throne of his holiness,
his throne in the heavens, where all the administrations of his
government are intended to show forth God's holiness and to advance
holiness among the children of men.
III. We must praise God as attended and honoured by the princes of the
people, v. 9. This may be understood, 1. Of the congress or convention
of the states of Israel, the heads and rulers of the several tribes, at
the solemn feasts, or to despatch the public business of the nation. It
was the honour of Israel that they were the people of the God of
Abraham, as they were Abraham's seed and taken into his covenant; and,
thanks be to God, this blessing of Abraham has come upon the isles of
the Gentiles, Gal. iii. 14. It was their happiness that they had a
settled government, princes of their people, who were the shields of
their land. Magistracy is the shield of a nation, and it is a great
mercy to any people to have this shield, especially when their princes,
their shields, belong unto the Lord, are devoted to his honour, and
their power is employed in his service, for then he is greatly exalted.
It is likewise the honour of God that, in another sense, the shields of
the earth do belong to him; magistracy is his institution, and he
serves his own purposes by it in the government of the world, turning
the hearts of kings as the rivers of water, which way soever he
pleases. It was well with Israel when the princes of their people were
gathered together to consult for the public welfare. The unanimous
agreement of the great ones of a nation in the things that belong to
its peace is a very happy omen, which promises abundance of blessings.
2. It may be applied to the calling of the Gentiles into the church of
Christ, and taken as a prophecy that in the days of the Messiah the
kings of the earth and their people should join themselves to the
church, and bring their glory and power into the New Jerusalem, that
they should all become the people of the God of Abraham, to whom it was
promised that he should be the father of many nations. The volunteers
of the people (so it may be read); it is the same word that is used in
Ps. cx. 3, Thy people shall be willing; for those that are gathered to
Christ are not forced, but made freely willing, to be his. When the
shields of the earth, the ensigns of royal dignity (1 Kings xiv. 27,
28), are surrendered to the Lord Jesus, as the keys of a city are
presented to the conqueror or sovereign, when princes use their power
for the advancement of the interests of religion, then Christ is
greatly exalted.
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P S A L M S
PSALM XLVIII.
This psalm, as the two former, is a triumphant song; some think it was
penned on occasion of Jehoshaphat's victory (2 Chron. xx.), others of
Sennacherib's defeat, when his army laid siege to Jerusalem in
Hezekiah's time; but, for aught I know, it might be penned by David
upon occasion of some eminent victory obtained in his time; yet not so
calculated for that but that it might serve any other similar occasion
in aftertimes, and be applicable also to the glories of the gospel
church, of which Jerusalem was a type, especially when it shall come to
be a church triumphant, the "heavenly Jerusalem" (Heb. xii. 22), "the
Jerusalem which is above," Gal. iv. 26. Jerusalem is here praised, I.
For its relation to God, ver. 1, 2. II. For God's care of it, ver. 3.
III. For the terror it strikes upon its enemies, ver. 4-7. IV. For the
pleasure it gives to its friends, who delight to think, 1. Of what God
has done, does, and will do for it, ver. 3. 2. Of the gracious
discoveries he makes of himself in and for that holy city, ver. 9, 10.
3. Of the effectual provision which is made for its safety, ver. 11-13.
4. Of the assurance we have of the perpetuity of God's covenant with
the children of Zion, ver. 14. In singing this psalm we must be
affected with the privilege we have as members of the gospel church,
and must express and excite our sincere good-will to all its interests.
The Beauty and Strength of Zion.
A song and psalm for the sons of Korah.
1 Great is the Lord, and greatly to be praised in the city of our God,
in the mountain of his holiness. 2 Beautiful for situation, the joy
of the whole earth, is mount Zion, on the sides of the north, the city
of the great King. 3 God is known in her palaces for a refuge. 4
For, lo, the kings were assembled, they passed by together. 5 They
saw it, and so they marvelled; they were troubled, and hasted away. 6
Fear took hold upon them there, and pain, as of a woman in travail. 7
Thou breakest the ships of Tarshish with an east wind.
The psalmist is designing to praise Jerusalem and to set forth the
grandeur of that city; but he begins with the praises of God and his
greatness (v. 1), and ends with the praises of God and his goodness, v.
14. For, whatever is the subject of our praises, God must be both the
Alpha and Omega of them. And, particularly, whatever is said to the
honour of the church must redound to the honour of the church's God.
What is here said to the honour of Jerusalem is,
I. That the King of heaven owns it: it is the city of our God (v. 1),
which he chose out of all the cities of Israel to put his name there.
Of Zion he said kinder things than ever he said of place upon earth.
This is my rest for ever; here will I dwell, for I have desired it, Ps.
cxxxii. 13, 14. It is the city of the great King (v. 2), the King of
all the earth, who is pleased to declare himself in a special manner
present there. This our Saviour quotes to prove that to swear by
Jerusalem is profanely to swear by God himself (Matt. v. 35), for it is
the city of the great King, who has chosen it for the special residence
of his grace, as heaven is of his glory. 1. It is enlightened with the
knowledge of God. In Judah God is known, and his name is great, but
especially in Jerusalem, the head-quarters of the priests, whose lips
were to keep this knowledge. In Jerusalem God is great (v. 1) who in
other places was made little of, was made nothing of. Happy the
kingdom, the city, the family, the heart, in which God is great, in
which he is uppermost, in which he is all. There God is known (v. 3)
and where he is known he will be great; none contemn God but those that
are ignorant of him. 2. It is devoted to the honour of God. It is
therefore called the mountain of his holiness, for holiness to the Lord
is written upon it and all the furniture of it, Zech. xiv. 20, 21. This
is the privilege of the church of Christ, that it is a holy nation, a
peculiar people; Jerusalem, the type of it, is called the holy city,
bad as it was (Matt. xxvii. 53), till that was set up, but never after.
3. It is the place appointed for the solemn service and worship of God;
there he is greatly praised, and greatly to be praised, v. 1. Note, The
clearer discoveries are made to us of God and his greatness the more it
is expected that we should abound in his praises. Those that from all
parts of the country brought their offerings to Jerusalem had reason to
be thankful that God would not only permit them thus to attend him, but
promise to accept them, and meet them with a blessing, and reckon
himself praised and honoured by their services. Herein Jerusalem
typified the gospel church; for what little tribute of praise God has
from this earth arises from that church upon earth, which is therefore
his tabernacle among men. 4. It is taken under his special protection
(v. 3): He is known for a refuge; that is, he has approved himself such
a one, and as such a one he is there applied to by his worshippers.
Those that know him will trust in him, and seek to him, Ps. ix. 10. God
was known, not only in the streets, but even in the palaces of
Jerusalem, for a refuge; the great men had recourse to God and
acquaintance with him. And then religion was likely to flourish in the
city when it reigned in the palaces. 5. Upon all these accounts,
Jerusalem, and especially Mount Zion, on which the temple was built,
were universally beloved and admired--beautiful for situation, and the
joy of the whole earth, v. 2. The situation must needs be every way
agreeable, when Infinite Wisdom chose it for the place of the
sanctuary; and that which made it beautiful was that it was the
mountain of holiness, for there is a beauty in holiness. This earth is,
by sin, covered with deformity, and therefore justly might that spot of
ground which was thus beautified with holiness he called the joy of the
whole earth, that is, what the whole earth had reason to rejoice in,
that God would thus in very deed dwell with man upon the earth. Mount
Zion was on the north side of Jerusalem, and so was a shelter to the
city from the cold and bleak winds that blew from that quarter; or, if
fair weather was expected out of the north, they were thus directed to
look Zion-ward for it.
II. That the kings of the earth were afraid of it. That God was known
in their palaces for a refuge they had had a late instance, and a very
remarkable one. Whatever it was, 1. They had had but too much occasion
to fear their enemies; for the kings were assembled, v. 4. The
neighbouring princes were confederate against Jerusalem; their heads
and horns, their policies and powers, were combined for its ruin; they
were assembled with all their forces; they passed, advanced, and
marched on together, not doubting but they should soon make themselves
masters of that city which should have been the joy, but was the envy
of the whole earth. 2. God made their enemies to fear them. The very
sight of Jerusalem struck them into a consternation and gave check to
their fury, as the sight of the tents of Jacob frightened Balaam from
his purpose to curse Israel (Num. xxiv. 2): They saw it and marvelled,
and hasted away, v. 5. Not Veni, vidi, vici--I came, I saw, I
conquered; but, on the contrary, Veni vidi victus sum--I came, I saw, I
was defeated. Not that there was any thing to be seen in Jerusalem that
was so very formidable; but the sight of it brought to mind what they
had heard concerning the special presence of God in that city and the
divine protection it was under, and God impressed such terrors on their
minds thereby as made them retire with precipitation. Though they were
kings, though they were many in confederacy, yet they knew themselves
an unequal match for Omnipotence, and therefore fear came upon them,
and pain, v. 6. Note, God can dispirit the stoutest of his church's
enemies, and soon put those in pain that live at ease. The fright they
were in upon the sight of Jerusalem is here compared to the throes of a
woman in travail, which are sharp and grievous, which sometimes come
suddenly (1 Thess. v. 3), which cannot be avoided, and which are
effects of sin and the curse. The defeat hereby given to their designs
upon Jerusalem is compared to the dreadful work made with a fleet of
ships by a violent storm, when some are split, others shattered, all
dispersed (v. 7): Thou breakest the ships of Tarshish with an east
wind; effects at sea lie thus exposed. The terrors of God are compared
to an east wind (Job xxvii. 20, 21); these shall put them into
confusion, and break all their measures. Who knows the power of God's
anger?
God's Care of His Church.
8 As we have heard, so have we seen in the city of the Lord of hosts,
in the city of our God: God will establish it for ever. Selah. 9 We
have thought of thy lovingkindness, O God, in the midst of thy temple.
10 According to thy name, O God, so is thy praise unto the ends of
the earth: thy right hand is full of righteousness. 11 Let mount Zion
rejoice, let the daughters of Judah be glad, because of thy judgments.
12 Walk about Zion, and go round about her: tell the towers thereof.
13 Mark ye well her bulwarks, consider her palaces; that ye may tell
it to the generation following. 14 For this God is our God for ever
and ever: he will be our guide even unto death.
We have here the good use and improvement which the people of God are
taught to make of his late glorious and gracious appearances for them
against their enemies, that they might work for their good.
I. Let our faith in the word of God be hereby confirmed. If we compare
what God has done with what he has spoken, we shall find that, as we
have heard, so have we seen (v. 8), and what we have seen obliges us to
believe what we have heard. 1. "As we have heard done in former
providences, in the days of old, so have we seen done in our own days."
Note, God's latter appearances for his people against his and their
enemies are consonant to his former appearances, and should put us in
mind of them. 2. "As we have heard in the promise and prediction, so
have we seen in the performance and accomplishment. We have heard that
God is the Lord of hosts, and that Jerusalem is the city of our God, is
dear to him, is his particular care; and now we have seen it; we have
seen the power of our God; we have seen his goodness; we have seen his
care and concern for us, that he is a wall of fire round about
Jerusalem and the glory in the midst of her." Note, In the great things
that God has done, and is doing, for his church, it is good to take
notice of the fulfilling of the scriptures; and this would help us the
better to understand both the providence itself and the scripture that
is fulfilled in it.
II. Let our hope of the stability and perpetuity of the church be
hereby encouraged. "From what we have seen, compared with what we have
heard, in the city of our God, we may conclude that God will establish
it for ever." This was not fulfilled in Jerusalem (that city was long
since destroyed, and all its glory laid in the dust), but has its
accomplishment in the gospel church. We are sure that that shall be
established for ever; it is built upon a rock, and the gates of hell
cannot prevail against it, Matt. xvi. 18. God himself has undertaken
the establishment of it; it is the Lord that has founded Zion, Isa.
xiv. 32. And what we have seen, compared with what we have heard, may
encourage us to hope in that promise of God upon which the church is
built.
III. Let our minds be hereby filled with good thoughts of God. "From
what we have heard, and seen, and hope for, we may take occasion to
think much of God's loving-kindness, whenever we meet in the midst of
his temple," v. 9. All the streams of mercy that flow down to us must
be traced up to the fountain of God's lovingkindness. It is not owing
to any merit of ours, but purely to his mercy, and the peculiar favour
he bears to his people. This therefore we must think of with delight,
think of frequently and fixedly. What subject can we dwell upon more
noble, more pleasant, more profitable? We must have God's
lovingkindness always before our eyes (Ps. xxvi. 3), especially when we
attend upon him in his temple. When we enjoy the benefit of public
ordinances undisturbed, when we meet in his temple and there is none to
make us afraid, we should take occasion thence to think of his
lovingkindness.
IV. Let us give to God the glory of the great things which he has done
for us, and mention them to his honour (v. 10): "According to thy name,
O God! so is thy praise, not only in Jerusalem, but to the ends of the
earth." By the late signal deliverance of Jerusalem God had made
himself a name; that is, he had gloriously discovered his wisdom,
power, and goodness, and made all the nations about sensible of it; and
so was his praise; that is, some in all parts would be found giving
glory to him accordingly. As far as his name goes his praise will go,
at least it should go, and, at length, it shall go, when all the ends
of the world shall praise him, Ps. xxii. 27; Rev. xi. 15. Some, by his
name, understand especially that glorious name of his, the Lord of
hosts; according to that name, so is his praise; for all the creatures,
even to the ends of the earth, are under his command. But his people
must, in a special manner, acknowledge his justice in all he does for
them. "Righteousness fills thy right hand;" that is, all the operations
of thy power are consonant to the eternal rules of equity.
V. Let all the members of the church in particular take to themselves
the comfort of what God does for his church in general (v. 11): "Let
Mount Zion rejoice, the priests and Levites that attend the sanctuary,
and then let all the daughters of Judah, the country towns, and the
inhabitants of them, be glad: let the women in their songs and dances,
as usual on occasion of public joys, celebrate with thankfulness the
great salvation which God has wrought for us." Note, When we have given
God the praise we may then take the pleasure of the extraordinary
deliverances of the church, and be glad because of God's judgments
(that is, the operations of his providence), all which we may see
wrought in wisdom (therefore called judgments) and working for the good
of his church.
VI. Let us diligently observe the instances and evidences of the
church's beauty, strength, and safety, and faithfully transmit our
observations to those that shall come after us (v. 12, 13): Walk about
Zion. Some think this refers to the ceremony of the triumph; let those
who are employed in that solemnity walk round the walls (as they did,
Neh. xii. 31), singing and praising God. In doing this let them tell
the towers and mark well the bulwarks, 1. That they might magnify the
late wonderful deliverance God had wrought for them. Let them observe,
with wonder, that the towers and bulwarks are all in their full
strength and none of them damaged, the palaces in their beauty and none
of them blemished; there is not the least damage done to the city by
the kings that were assembled against it (v. 4): Tell this to the
generation following, as a wonderful instance of God's care of his holy
city, that the enemies should not only not ruin or destroy it, but not
so much as hurt or deface it. 2. That they might fortify themselves
against the fear of the like threatening danger another time. And so,
(1.) We may understand it literally of Jerusalem, and the strong-hold
of Zion. Let the daughters of Judah see the towers and bulwarks of
Zion, with a pleasure equal to the terror with which the kings their
enemies saw them, v. 5. Jerusalem was generally looked upon as an
impregnable place, as appears, Lam. iv. 12. All the inhabitants of the
world would not have believed that an enemy should enter the gates of
Jerusalem; nor could they have entered if the inhabitants had not
sinned away their defence. Set your heart to her bulwarks. This
intimates that the principal bulwarks of Zion were not the objects of
sense, which they might set their eye upon, but the objects of faith,
which they must set their hearts upon. It was well enough fortified
indeed both by nature and art; but its bulwarks that were mostly to be
relied upon were the special presence of God in it, the beauty of
holiness he had put upon it, and the promises he had made concerning
it. "Consider Jerusalem's strength, and tell it to the generations to
come, that they may do nothing to weaken it, and that, if at any time
it be in distress, they may not basely surrender it to the enemy as not
tenable." Calvin observes here that when they are directed to transmit
to posterity a particular account of the towers, and bulwarks, and
palaces of Jerusalem, it is intimated that in process of time they
would all be destroyed and remain no longer to be seen; for, otherwise,
what need was there to preserve the description and history of them?
When the disciples were admiring the buildings of the temple their
Master told them that in a little time one stone of it should not be
left upon another, Matt. xxiv. 1, 2. Therefore, (2.) This must
certainly be applied to the gospel church, that Mount Zion, Heb. xii.
22. "Consider the towers, and bulwarks, and palaces of that, that you
may be invited and encouraged to join yourselves to it and embark in
it. See it founded on Christ, the rock fortified by the divine power,
guarded by him that neither slumbers nor sleeps. See what precious
ordinances are its palaces, what precious promises are its bulwarks;
tell this to the generation following, that they may with purpose of
heart espouse its interests and cleave to it."
VII. Let us triumph in God, and in the assurances we have of his
everlasting lovingkindness, v. 14. Tell this to the generation
following; transmit this truth as a sacred deposit to your posterity,
That this God, who has now done such great things for us, is our God
for ever and ever; he is constant and unchangeable in his love to us
and care for us. 1. If God be our God, he is ours for ever, not only
through all the ages of time, but to eternity; for it is the
everlasting blessedness of glorified saints that God himself will be
with them and will be their God, Rev. xxi. 3. 2. If he be our God, he
will be our guide, our faithful constant guide, to show us our way and
to lead us in it; he will be so, even unto death, which will be the
period of our way, and will bring us to our rest. He will lead and keep
us even to the last. He will be our guide above death (so some); he
will so guide us as to set us above the reach of death, so that it
shall not be able to do us any real hurt. He will be our guide beyond
death (so others); he will conduct us safely to a happiness on the
other side death, to a life in which there shall be no more death. If
we take the Lord for our God, he will conduct and convey us safely to
death, through death, and beyond death--down to death and up again to
glory.
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P S A L M S
PSALM XLIX.
This psalm is a sermon, and so is the next. In most of the psalms we
have the penman praying or praising; in these we have him preaching;
and it is our duty, in singing psalms, to teach and admonish ourselves
and one another. The scope and design of this discourse is to convince
the men of this world of their sin and folly in setting their hearts
upon the things of this world, and so to persuade them to seek the
things of a better world; as also to comfort the people of God, in
reference to their own troubles and the grief that arises from the
prosperity of the wicked. I. In the preface he proposes to awaken
worldly people out of their security (ver. 1-3) and to comfort himself
and other godly people in a day of distress, ver. 4, 5. II. In the rest
of the psalm, 1. He endeavours to convince sinners of their folly in
doting upon the wealth of this world, by showing them (1.) That they
cannot, with all their wealth, save their friends from death, ver. 6-9.
(2.) They cannot save themselves from death, ver. 10. (3.) They cannot
secure to themselves a happiness in this world, ver. 11, 12. Much less,
(4.) Can they secure to themselves a happiness in the other world, ver.
14. 2. He endeavours to comfort himself and other good people, (1.)
Against the fear of death, ver. 15. (2.) Against the fear of the
prospering power of wicked people, ver. 16-20. In singing this psalm
let us receive these instructions, and be wise.
A Call to Attention.
To the chief musician. A psalm for the sons of Korah.
1 Hear this, all ye people; give ear, all ye inhabitants of the world:
2 Both low and high, rich and poor, together. 3 My mouth shall
speak of wisdom; and the meditation of my heart shall be of
understanding. 4 I will incline mine ear to a parable: I will open my
dark saying upon the harp. 5 Wherefore should I fear in the days of
evil, when the iniquity of my heels shall compass me about?
This is the psalmist's preface to his discourse concerning the vanity
of the world and its insufficiency to make us happy; and we seldom meet
with an introduction more solemn than this is; for there is no truth of
more undoubted certainty, nor of greater weight and importance, and the
consideration of which will be of more advantage to us.
I. He demands the attention of others to that which he was about to say
(v. 1, 2): Hear this, all you people; hear it and heed it, hear it and
consider it; what is spoken once, hear twice. Hear and give ear, Ps.
lxii. 9, 11. Not only, "Hear, all you Israelites, and give ear all the
inhabitants of Canaan," but, Hear, all you people, and give ear, all
you inhabitants of the world; for this doctrine is not peculiar to
those that are blessed with divine revelation, but even the light of
nature witnesses to it. All men may know, and therefore let all men
consider, that their riches will not profit them in the day of death.
Both low and high, both rich and poor, must come together, to hear the
word of God; let both therefore hear this with application. Let those
that are high and rich in the world hear of the vanity of their worldly
possessions and not be proud of them, nor secure in the enjoyment of
them, but lay them out in doing good, that with them they may make to
themselves friends; let those that are poor and low hear this and be
content with their little, and not envy those that have abundance. Poor
people are as much in danger from an inordinate desire towards the
wealth of the world as rich people from an inordinate delight in it. He
gives a good reason why his discourse should be regarded (v. 3): My
mouth shall speak of wisdom; what he had to say, 1. Was true and good.
It is wisdom and understanding; it will make those wise and intelligent
that receive it and submit to it. It is not doubtful but certain, not
trivial but weighty, not a matter of nice speculation but of admirable
use to guide us in the right way to our great end. 2. It was what he
had himself well digested. What his mouth spoke was the meditation of
his heart (as Ps. xix. 14; xlv. 1); it was what God put into his mind,
what he had himself seriously considered, and was fully apprized of the
meaning of and convinced of the truth of. That which ministers speak
from their own hearts is most likely to reach the hearts of their
hearers.
II. He engages his own attention (v. 4): I will incline my ear to a
parable. It is called a parable, not because it is figurative and
obscure, but because it is a wise discourse and very instructive. It is
the same word that is used concerning Solomon's proverbs. The psalmist
will himself incline his ear to it. This intimates, 1. That he was
taught it by the Spirit of God and did not speak of himself. Those that
undertake to teach others must first learn themselves. 2. That he
thought himself nearly concerned in it, and was resolved not to venture
his own soul upon that bottom which he dissuaded others from venturing
theirs upon. 3. That he would not expect others should attend to that
which he himself did not attend to as a matter of the greatest
importance. Where God gives the tongue of the learned he first wakens
the ear to hear as the learned, Isa. l. 4.
III. He promises to make the matter as plain and as affecting as he
could: I will open my dark saying upon the harp. What he learned for
himself he would not conceal or confine to himself, but would
communicate, for the benefit of others. 1. Some understood it not, it
was a riddle to them; tell them of the vanity of the things that are
seen, and of the reality and weight of invisible things, and they say,
Ah Lord God! doth he not speak parables? For the sake of such, he would
open this dark saying, and make it so plain that he that runs might
read it. 2. Others understood it well enough, but they were not moved
by it, it never affected them, and for their sake he would open it upon
the harp, and try that expedient to work upon them, to win upon them. A
verse may find him who a sermon flies. Herbert.
IV. He begins with the application of it to himself, and that is the
right method in which to treat of divine things. We must first preach
to ourselves before we undertake to admonish or instruct others. Before
he comes to set down the folly of carnal security (v. 6), he here lays
down, from his own experience, the benefit and comfort of a holy
gracious security, which those enjoy who trust in God, and not in their
worldly wealth: Wherefore should I fear? he means, Wherefore should I
fear their fear (Isa. viii. 12), the fears of worldly people. 1.
"Wherefore should I be afraid of them? Wherefore should I fear in the
days of trouble and persecution, when the iniquity of my heels, or of
my supplanters that endeavour to trip up my heels, shall compass me
about, and they shall surround me with their mischievous attempts? Why
should I be afraid of those all whose power lies in their wealth, which
will not enable them to redeem their friends? I will not fear their
power, for it cannot enable them to ruin me." The great men of the
world will not appear at all formidable when we consider what little
stead their wealth will stand them in. We need not fear their casting
us down from our excellency who cannot support themselves in their own
excellency. 2. "Wherefore should I be afraid like them?" The days of
old age and death are the days of evil, Eccl. xii. 1. In the day of
judgment the iniquity of our heels (or of our steps, our past sins)
will compass us about, will be set in order before us. Every work will
be brought into judgment, with every secret thing; and every one of us
must give account of himself. In these days worldly wicked people will
be afraid; nothing more dreadful to those that have set their hearts
upon the world than to think of leaving it; death to them is the king
of terrors, because, after death, comes the judgment, when their sins
will surround them as so many furies; but wherefore should a good man
fear death, who has God with him? Ps. 23:4. When his iniquities compass
him about, he sees them all pardoned, his conscience is purified and
pacified, and then even in the judgment-day, when the hearts of others
fail them for fear, he can lift up his head with joy, Luke xxi. 26, 28.
Note, The children of God, though ever so poor, are in this truly
happy, above the most prosperous of the children of this world, that
they are well guarded against the terrors of death and the judgment to
come.
The Vanity of Worldly Riches; The End of the Wicked.
6 They that trust in their wealth, and boast themselves in the
multitude of their riches; 7 None of them can by any means redeem his
brother, nor give to God a ransom for him: 8 (For the redemption of
their soul is precious, and it ceaseth for ever:) 9 That he should
still live for ever, and not see corruption. 10 For he seeth that
wise men die, likewise the fool and the brutish person perish, and
leave their wealth to others. 11 Their inward thought is, that their
houses shall continue for ever, and their dwelling places to all
generations; they call their lands after their own names. 12
Nevertheless man being in honour abideth not: he is like the beasts
that perish. 13 This their way is their folly: yet their posterity
approve their sayings. Selah. 14 Like sheep they are laid in the
grave; death shall feed on them; and the upright shall have dominion
over them in the morning; and their beauty shall consume in the grave
from their dwelling.
In these verses we have,
I. A description of the spirit and way of worldly people, whose portion
is in this life, Ps. xvii. 14. It is taken for granted that they have
wealth, and a multitude of riches (v. 6), houses and lands of
inheritance, which they call their own, v. 11. God often gives
abundance of the good things of this world to bad men who live in
contempt of him and rebellion against him, by which it appears that
they are not the best things in themselves (for then God would give
most of them to his best friends), and that they are not the best
things for us, for then those would not have so much of them who, being
marked for ruin, are to be ripened for it by their prosperity, Prov. i.
32. A man may have abundance of the wealth of this world and be made
better by it, may thereby have his heart enlarged in love, and
thankfulness, and obedience, and may do that good with it which will be
fruit abounding to his account; and therefore it is not men's having
riches that denominates them worldly, but their setting their hearts
upon them as the best things; and so these worldly people are here
described. 1. They repose a confidence in their riches: They trust in
their wealth (v. 6); they depend upon it as their portion and
happiness, and expect that it will secure them from all evil and supply
them with all good, and that they need nothing else, no, not God
himself. Their gold is their hope (Job xxxi. 24), and so it becomes
their God. Thus our Saviour explains the difficulty of the salvation of
rich people (Mark x. 24): How hard is it for those that trust in riches
to enter into the kingdom of God! See 1 Tim. vi. 17. 2. They take a
pride in their riches: They boast themselves in the multitude of them,
as if they were sure tokens of God's favour and certain proofs of their
own ingenuity and industry (my might, and the power of my hand, have
gotten me this wealth), as if they made them truly great and happy, and
more really excellent than their neighbours. They boast that they have
all they would have (Ps. x. 3) and can set all the world at defiance (I
sit as a queen, and shall be a lady for ever); therefore they call
their lands after their own names, hoping thereby to perpetuate their
memory; and, if their lands do retain the names by which they called
them, it is but a poor honour; but they often change their names when
they change their owners. 3. They flatter themselves with an
expectation of the perpetuity of their worldly possessions (v. 11):
Their inward thought is that their houses shall continue for ever, and
with this thought they please themselves. Are not all thoughts inward?
Yes; but it intimates, (1.) That this thought is deeply rooted in their
minds, is rolled and revolved there, and carefully lodged in the
innermost recesses of their hearts. A godly man has thoughts of the
world, but they are his outward thoughts; his inward thought is
reserved for God and heavenly things: but a worldly man has only some
floating foreign thoughts of the things of God, while his fixed
thought, his inward thought, is about the world; that lies nearest his
heart, and is upon the throne there. (2.) There it is industriously
concealed. They cannot, for shame, say that they expect their houses to
continue for ever, but inwardly they think so. If they cannot persuade
themselves that they shall continue for ever, yet they are so foolish
as to think their houses shall, and their dwelling-places; and suppose
they should, what good will that do them when they shall be no longer
theirs? But they will not; for the world passes away, and the fashion
of it. All things are devoured by the teeth of time.
II. A demonstration of their folly herein. In general (v. 13), This
their way is their folly. Note, The way of worldliness is a very
foolish way: those that lay up their treasure on earth, and set their
affections on things below, act contrary both to right reason and to
their true interest. God himself pronounced him a fool who thought his
goods were laid up for many years, and that they would be a portion for
his soul, Luke xii. 19, 20. And yet their posterity approve their
sayings, agree with them in the same sentiments, say as they say and do
as they do, and tread in the steps of their worldliness. Note, The love
of the world is a disease that runs in the blood; men have it by kind,
till the grace of God cures it. To prove the folly of carnal worldlings
he shows,
1. That with all their wealth they cannot save the life of the dearest
friend they have in the world, nor purchase a reprieve for him when he
is under the arrest of death (v. 7-9): None of them can by any means
redeem his brother, his brother worldling, who would give
counter-security out of his own estate, if he would but be bail for
him: and gladly he would, in hopes that he might do the same kindness
for him another time. But their words will not be taken one for
another, nor will one man's estate be the ransom of another man's life.
God does not value it; it is of no account with him; and the true value
of things is as they stand in his books. His justice will not accept it
by way of commutation or equivalent. The Lord of our brother's life is
the Lord of our estate, and may take both if he please, without either
difficulty to himself or wrong to us; and therefore one cannot be
ransom for another. We cannot bribe death, that our brother should
still live, much less that he should live for ever, in this world, nor
bribe the grave, that he should not see corruption; for we must needs
die, and return to the dust, and there is no discharge from that war.
What folly is it to trust to that, and boast of that, which will not
enable us so much as for one hour to respite the execution of the
sentence of death upon a parent, a child, or friend that is to us as
our own soul! It is certainly true that the redemption of the soul is
precious and ceaseth for ever; that is, life, when it is going, cannot
be arrested, and when it is gone it cannot be recalled, by any human
art, or worldly price. But this looks further, to the eternal
redemption which was to be wrought out by the Messiah, whom the
Old-testament saints had an eye to as the Redeemer. Everlasting life is
a jewel of too great a value to be purchased by the wealth of this
world. We are not redeemed with corruptible things, such as silver and
gold, 1 Pet. i. 18, 19. The learned Dr. Hammond applies the 8th and 9th
verses expressly to Christ: "The redemption of the soul shall be
precious, shall be high-prized, it shall cost very dear; but, being
once wrought, it shall cease for ever, it shall never need to be
repeated, Heb. ix. 25, 26; x. 12. And he (that is, the Redeemer) shall
yet live for ever, and shall not see corruption; he shall rise again
before he sees corruption, and then shall live for evermore," Rev. i.
18. Christ did that for us which all the riches of the world could not
do; well therefore may he be dearer to us than any worldly things.
Christ did that for us which a brother, a friend, could not do for us,
no, not one of the best estate or interest; and therefore those that
love father or brother more than him are not worthy of him. This
likewise shows the folly of worldly people, who sell their souls for
that which would never buy them.
2. That with all their wealth they cannot secure themselves from the
stroke of death. The worldling sees, and it vexes him to see it, that
wise men die, likewise the fool and the brutish person perish, v. 10.
Therefore he cannot but expect that it will, at length, come to his own
turn; he cannot find any encouragement to hope that he himself shall
continue for ever, and therefore foolishly comforts himself with this,
that, though he shall not, his house shall. Some rich people are wise,
they are politicians, but they cannot out-wit death, nor evade his
stroke, with all their art and management; others are fools and brutish
(Fortuna favet fatuis--Fools are Fortune's favourites); these, though
they do no good, yet perhaps do no great hurt in the world: but that
shall not excuse them; they shall perish, and be taken away by death,
as well as the wise that did mischief with their craft. Or by the wise
and the foolish we may understand the godly and the wicked; the godly
die, and their death is their deliverance; the wicked perish, and their
death is their destruction; but, however, they leave their wealth to
others. (1.) They cannot continue with it, nor will it serve to procure
them a reprieve. That is a frivolous plea, though once it served a turn
(Jer. xli. 8), Slay us not, for we have treasures in the field. (2.)
They cannot carry it away with them, but must leave it behind them.
(3.) They cannot foresee who will enjoy it when they have left it; they
must leave it to others, but to whom they know not, perhaps to a fool
(Eccl. ii. 19), perhaps to an enemy.
3. That, as their wealth will stand them in no stead in a dying hour,
so neither will their honour (v. 12): Man, being in honour, abides not.
We will suppose a man advanced to the highest pinnacle of preferment,
as great and happy as the world can make him, man in splendour, man at
his best estate, surrounded and supported with all the advantages he
can desire; yet then he abides not. His honour does not continue; that
is a fleeting shadow. He himself does not, he tarries not all night;
this world is an inn, in which his stay is so short that he can
scarcely be said to get a night's lodging in it; so little rest is
there in these things; he has but a baiting time. He is like the beasts
that perish; that is, he must as certainly die as the beasts, and his
death will be as final a period to his state in this world as theirs
is; his dead body likewise will putrefy as theirs does; and (as Dr.
Hammond observes) frequently the greatest honours and wealth, unjustly
gotten by the parent, descend not to any one of his posterity (as the
beasts, when they die, leave nothing behind them to their young ones,
but the wide world to feed in), but fall into other hands immediately,
for which he never designed to gather them.
4. That their condition on the other side of death will be very
miserable. The world they dote upon will not only not save them from
death, but will sink them so much the lower into hell (v. 14): Like
sheep they are laid in the grave. Their prosperity did but feed them
like sheep for the slaughter (Hos. iv. 16), and then death comes, and
shuts them up in the grave like fat sheep in a fold, to be brought
forth to the day of wrath, Job xxi. 30. Multitudes of them, like flocks
of sheep dead of some disease, are thrown into the grave, and there
death shall feed on them, the second death, the worm that dies not, Job
xxiv. 20. Their own guilty consciences, like so many vultures, shall be
continually preying upon them, with, Son, remember, Luke xvi. 25. Death
insults and triumphs over them, as it is represented in the fall of the
king of Babylon, at which hell from beneath is moved, Isa. xiv. 9, &c.
While a saint can ask proud Death, Where is thy sting? Death will ask
the proud sinner, Where is thy wealth, thy pomp? and the more he was
fattened with prosperity the more sweetly will death feed on him. And
in the morning of the resurrection, when all that sleep in the dust
shall awake (Dan. xii. 2), the upright shall have dominion over them,
shall not only be advanced to the highest dignity and honour when they
are filled with everlasting shame and contempt, elevated to the highest
heavens when they are sunk to the lowest hell, but they shall be
assessors with Christ in passing judgment upon them, and shall applaud
the justice of God in their ruin. When the rich man in hell begged that
Lazarus might bring him a drop of water to cool his tongue he owned
that that upright man had dominion over him, as the foolish virgins
also owned the dominion of the wise, and that they lay much at their
mercy, when they begged, Give us of your oil. Let this comfort us in
reference to the oppressions which the upright are now often groaning
under, and the dominion which the wicked have over them. The day is
coming when the tables will be turned (Esther ix. 1) and the upright
will have the dominion. Let us now judge of things as they will appear
at that day. But what will become of all the beauty of the wicked?
Alas! that shall all be consumed in the grave from their dwelling; all
that upon which they valued themselves, and for which others caressed
and admired them, was adventitious and borrowed; it was paint and
varnish, and they will rise in their own native deformity. The beauty
of holiness is that which the grave, that consumes all other beauty,
cannot touch, or do any damage to. Their beauty shall consume, the
grave (or hell) being a habitation to every one of them; and what
beauty can be there where there is nothing but the blackness of
darkness for ever?
Privilege of the Godly.
15 But God will redeem my soul from the power of the grave: for he
shall receive me. Selah. 16 Be not thou afraid when one is made rich,
when the glory of his house is increased; 17 For when he dieth he
shall carry nothing away: his glory shall not descend after him. 18
Though while he lived he blessed his soul: and men will praise thee,
when thou doest well to thyself. 19 He shall go to the generation of
his fathers; they shall never see light. 20 Man that is in honour,
and understandeth not, is like the beasts that perish.
Good reason is here given to good people,
I. Why they should not be afraid of death. There is no cause for that
fear if they have such a comfortable prospect as David here has of a
happy state on the other side death, v. 15. He had shown (v. 14) how
miserable the dead are that die in their sins, where he shows how
blessed the dead are that die in the Lord. The distinction of men's
outward condition, how great a difference soever it makes in life,
makes none at death; rich and poor meet in the grave. But the
distinction of men's spiritual state, though, in this life, it makes a
small difference, where all things come alike to all, yet, at and after
death, it makes a very great one. Now he is comforted, and thou art
tormented. The righteous has hope in his death, so has David here hope
in God concerning his soul. Note, The believing hopes of the soul's
redemption from the grave, and reception to glory, are the great
support and joy of the children of God in a dying hour. They hope,
I. That God will redeem their souls from the power of the grave, which
includes, (1.) The preserving of the soul from going to the grave with
the body. The grave has a power over the body, by virtue of the
sentence (Gen. iii. 19), and it is cruel enough in executing that power
(Cant. viii. 6); but is has no such power over the soul. It has power
to silence, and imprison, and consume the body; but the soul then
moves, and acts, and converses, more freely than ever (Rev. vi. 9, 10);
it is immaterial and immortal. When death breaks the dark lantern, yet
it does not extinguish the candle that was pent up in it. (2.) The
reuniting of the soul and body at the resurrection. The soul is often
put for the life; that indeed falls under the power of the grave for a
time, but it shall, at length, be redeemed from it, when mortality
shall be swallowed up of life. The God of life, that was its Creator at
first, can and will be its Redeemer at last. (3.) The salvation of the
soul from eternal ruin: "God shall redeem my soul from the sheol of
hell (v. 15), the wrath to come, that pit of destruction into which the
wicked shall be cast," v. 14. It is a great comfort to dying saints
that they shall not be hurt of the second death (Rev. ii. 11), and
therefore the first death has no sting and the grave no victory.
2. That he will receive them to himself. He redeems their souls, that
he may receive them. Ps. xxxi. 5, Into thy hands I commit my spirit,
for thou has redeemed it. He will receive them into his favour, will
admit them into his kingdom, into the mansions that he prepared for
them (John xiv. 2, 3), those everlasting habitations, Luke xvi. 9.
II. Why they should not be afraid of the prosperity and power of wicked
people in this world, which, as it is their pride and joy, has often
been the envy, and grief, and terror of the righteous, which yet, all
things considered, there is no reason for.
1. He supposes the temptation very strong to envy the prosperity of
sinners, and to be afraid that they will carry all before them with a
high hand, that with their wealth and interest they will run down
religion and religious people, and that they will be found the truly
happy people; for he supposes, (1.) That they are made rich, and so are
enabled to give law to all about them and have every thing at command.
Pecuniæ obediunt omnes et omnia--Every person and every thing obey the
commanding influence of money. (2.) That the glory of their house, from
very small beginnings, is increased greatly, which naturally makes men
haughty, insolent, and imperious, Ps. v. 16. Thus they seem to be the
favourites of heaven, and therefore formidable. (3.) That they are very
easy and secure in themselves and in their own minds (v. 18): In his
life-time he blessed his soul; that is, he thought himself a very happy
man, such a one as he would be, and a very good man, such a one as he
should be, because he prospered in the world. He blessed his soul, as
that rich fool who said to his soul, "Soul, take thy ease, and be not
disturbed either with cares and fears about the world or with the
rebukes and admonitions of conscience. All is well, and will be well
for ever." Note, [1.] It is of great consequence to consider what that
is in which we bless our souls, upon the score of which we think well
of ourselves. Believers bless themselves in the God of truth (Isa. lxv.
16) and think themselves happy if he be theirs; carnal people bless
themselves in the wealth of the world, and think themselves happy if
they have abundance of that. [2.] There are many whose precious souls
lie under God's curse, and yet they do themselves bless them; they
applaud that in themselves which God condemns, and speak peace to
themselves when God denounces war against them. Yet this is not all.
(4.) They are in good reputation among their neighbours: "Men will
praise thee, and cry thee up, as having done well for thyself in
raising such an estate and family." This is the sentiment of all the
children of this world, that those do best for themselves that do most
for their bodies, by heaping up riches, though, at the same time,
nothing is done for the soul, nothing for eternity; and accordingly
they bless the covetous, whom the Lord abhors, Ps. x. 3. If men were to
be our judges, it were our wisdom thus to recommend ourselves to their
good opinion: but what will it avail us to be approved of men if God
condemn us? Dr. Hammond understands this of the good man here spoken
to, for it is the second person, not of the wicked man spoken of: "He,
in his life-time, blessed his soul, but thou shalt be praised for doing
well unto thyself. The worldling magnified himself; but thou that dost
not, like him, speak well of thyself, but do well for thyself, in
securing thy eternal welfare, thou shalt be praised, if not of men, yet
of God, which will be thy everlasting honour."
2. He suggests that which is sufficient to take off the strength of the
temptation, by directing us to look forward to the end of prosperous
sinners (Ps. lxxiii. 17): "Think what they will be in the other world,
and you will see no cause to envy them what they are and have in this
world."
(1.) In the other world they will be never the better for all the
wealth and prosperity they are now so fond of. It is a miserable
portion, which will not last so long as they must (v. 17): When he dies
it is taken for granted that he goes into another world himself, but he
shall carry nothing away with him of all that which he has been so long
heaping up. The greatest and wealthiest cannot therefore be the
happiest, because they are never the better for their living in this
world; as they came naked into it, they shall go naked out of it. But
those have something to show in the other world for their living in
this world who can say, through grace, that though they came corrupt,
and sinful, and spiritually naked, into it, they go renewed, and
sanctified, and well clothed with the righteousness of Christ, out of
it. Those that are rich in the graces and comforts of the Spirit have
something which, when they die, they shall carry away with them,
something which death cannot strip them of, nay, which death will be
the improvement of; but, as for worldly possessions, as we brought
nothing into the world (what we have we had from others), so it is
certain that we shall carry nothing out, but leave it to others, 1 Tim.
vi. 7. They shall descend, but their glory, that which they called and
counted their glory, and gloried in, shall not descend after them to
lessen the disgrace of death and the grave, to bring them off in the
judgment, or abate the torments of hell. Grace is glory that will
ascend with us, but no earthly glory will descend after us.
(2.) In the other world they will be infinitely the worse for all their
abuses of the wealth and prosperity they enjoyed in this world (v. 19):
The soul shall go to the generation of his fathers, his worldly wicked
fathers, whose sayings he approved and whose steps he trod in, his
fathers who would not hearken to the word of God, Zech. i. 4. He shall
go to be there where they are that shall never see light, shall never
have the least glimpse of comfort and joy, being condemned to utter
darkness. Be not afraid then of the pomp and power of wicked people;
for the end of the man that is in honour, if he be not wise and good,
will be miserable; if he understand not, he is to be pitied rather than
envied. A fool, a wicked man, in honour, is really as despicable an
animal as any under the sun; he is like the beasts that perish (v. 20);
nay, it is better to be a beast than to be a man that makes himself
like a beast. Men in honour that understand, that know and do their
duty and make conscience of it, are as gods, and children of the Most
High. But men in honour that understand not, that are proud, and
sensual, and oppressive, are as beasts, and they shall perish, like the
beasts, ingloriously as to this world, though not, like the beasts,
indemnified as to another world. Let prosperous sinners therefore be
afraid for themselves, but let not even suffering saints be afraid of
them.
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P S A L M S
PSALM L.
This psalm, as the former, is a psalm of instruction, not of prayer or
praise; it is a psalm of reproof and admonition, in singing which we
are to teach and admonish one another. In the foregoing psalm, after a
general demand of attention, God by his prophet deals (ver. 3) with the
children of this world, to convince them of their sin and folly in
setting their hearts upon the wealth of this world; in this psalm,
after a like preface, he deals with those that were, in profession, the
church's children, to convince them of their sin and folly in placing
their religion in ritual services, while they neglected practical
godliness; and this is as sure a way to ruin as the other. This psalm
is intended, 1. As a proof to the carnal Jews, both those that rested
in the external performances of their religion, and were remiss in the
more excellent duties of prayer and praise, and those that expounded
the law to others, but lived wicked lives themselves. 2. As a
prediction of the abolishing of the ceremonial law, and of the
introducing of a spiritual way of worship in and by the kingdom of the
Messiah, John iv. 23, 24. 3. As a representation of the day of
judgment, in which God will call men to an account concerning their
observance of those things which they have thus been taught; men shall
be judged "according to what is written in the books;" and therefore
Christ is fitly represented speaking as a Judge, then when he speaks as
a Lawgiver. Here is, I. The glorious appearance of the Prince that
gives law and judgment, ver. 1-6. II. Instruction given to his
worshippers, to turn their sacrifices into prayers, ver. 7-15. III. A
rebuke to those that pretend to worship God, but live in disobedience
to his commands (ver. 16-20), their doom read (ver. 21, 22), and
warning given to all to look to their conversation as well as to their
devotions, ver. 23. These instructions and admonitions we must take to
ourselves, and give to one another, in singing this psalm.
The Majesty of Messiah.
A psalm of Asaph.
1 The mighty God, even the Lord, hath spoken, and called the earth from
the rising of the sun unto the going down thereof. 2 Out of Zion, the
perfection of beauty, God hath shined. 3 Our God shall come, and
shall not keep silence: a fire shall devour before him, and it shall be
very tempestuous round about him. 4 He shall call to the heavens from
above, and to the earth, that he may judge his people. 5 Gather my
saints together unto me; those that have made a covenant with me by
sacrifice. 6 And the heavens shall declare his righteousness: for God
is judge himself. Selah.
It is probable that Asaph was not only the chief musician, who was to
put a tune to this psalm, but that he was himself the penman of it; for
we read that in Hezekiah's time they praised God in the words of David
and of Asaph the seer, 2 Chron. xxix. 30. Here is,
I. The court called, in the name of the King of kings (v. 2): The
mighty God, even the Lord, hath spoken--El, Elohim, Jehovah, the God of
infinite power justice and mercy, Father, Son, and Holy Ghost. God is
the Judge, the Son of God came for judgement into the world, and the
Holy Ghost is the Spirit of judgment. All the earth is called to
attend, not only because the controversy God had with his people Israel
for their hypocrisy and ingratitude might safely be referred to any man
of reason (nay, let the house of Israel itself judge between God and
his vineyard, Isa. v. 3), but because all the children of men are
concerned to know the right way of worshipping God, in spirit and in
truth, because when the kingdom of the Messiah should be set up all
should be instructed in the evangelical worship, and invited to join in
it (see Mal. i. 11, Acts x. 34), and because in the day of final
judgment all nations shall be gathered together to receive their doom,
and every man shall give an account of himself unto God.
II. The judgment set, and the Judge taking his seat. As, when God gave
the law to Israel in the wilderness, it is said, He came from Sinai,
and rose up from Seir, and shone forth from Mount Paran, and came with
ten thousands of his saints, and then from his right hand went a fiery
law (Deut. xxxiii. 2), so, with allusion to that, when God comes to
reprove them for their hypocrisy, and to send forth his gospel to
supersede the legal institutions, it is said here, 1. That he shall
shine out of Zion, as then from the top of Sinai, v. 2. Because in Zion
his oracle was now fixed, thence his judgments upon that provoking
people denounced, and thence the orders issued for the execution of
them (Joel ii. 1): Blow you the trumpet in Zion. Sometimes there are
more than ordinary appearances of God's presence and power working with
and by his word and ordinances, for the convincing of men's consciences
and the reforming and refining of his church; and then God, who always
dwells in Zion, may be said to shine out of Zion. Moreover, he may be
said to shine out of Zion because the gospel, which set up spiritual
worship, was to go forth from Mount Zion (Isa. ii. 3, Mic. iv. 2), and
the preachers of it were to begin at Jerusalem (Luke xxiv. 47), and
Christians are said to come unto Mount Zion, to receive their
instructions, Heb. xii. 22, 28. Zion is here called the perfection of
beauty, because it was the holy hill; and holiness is indeed the
perfection of beauty. 2. That he shall come, and not keep silence,
shall no longer seem to wink at the sins of men, as he had done (v.
21), but shall show his displeasure at them, and shall also cause that
mystery to be published to the world by his holy apostles which had
long lain hid, that the Gentiles should be fellow-heirs (Eph. iii. 5,
6) and that the partition-wall of the ceremonial law should be taken
down; this shall now no longer be concealed. In the great day our God
shall come and shall not keep silence, but shall make those to hear his
judgment that would not hearken to his law. 3. That his appearance
should be very majestic and terrible: A fire shall devour before him.
The fire of his judgments shall make way for the rebukes of his word,
in order to the awakening of the hypocritical nation of the Jews, that
the sinners in Zion, being afraid of that devouring fire (Isa. xxxiii.
14), might be startled out of their sins. When his gospel kingdom was
to be set up Christ came to send fire on the earth, Luke xii. 49. The
Spirit was given in cloven tongues as of fire, introduced by a rushing
mighty wind, which was very tempestuous, Acts ii. 2, 3. And in the last
judgment Christ shall come in flaming fire, 2 Thess. i. 8. See Dan.
vii. 9; Heb. x. 27. 4. That as on Mount Sinai he came with ten
thousands of his saints, so he shall now call to the heavens from
above, to take notice of this solemn process (v. 4), as Moses often
called heaven and earth to witness against Israel (Deut. iv. 26; xxxi.
28, xxxii. 1), and God by his prophets, Isa. i. 2; Mic. vi. 2. The
equity of the judgment of the great day will be attested and applauded
by heaven and earth, by saints and angels, even all the holy myriads.
III. The parties summoned (v. 5): Gather my saints together unto me.
This may be understood either, 1. Of saints indeed: "Let them be
gathered to God through Christ; let the few pious Israelites be set by
themselves;" for to them the following denunciations of wrath do not
belong; rebukes to hypocrites ought not to be terrors to the upright.
When God will reject the services of those that only offered sacrifice,
resting in the outside of the performance, he will graciously accept
those who, in sacrificing, make a covenant with him, and so attend to
and answer the end of the institution of sacrifices. The design of the
preaching of the gospel, and the setting up of Christ's kingdom, was to
gather together in one the children of God, John xi. 52. And at the
second coming of Jesus Christ all his saints shall be gathered together
unto him (2 Thess. ii. 1) to be assessors with him in the judgment; for
the saints shall judge the world, 1 Cor. vi. 2. Now it is here given as
a character of the saints that they have made a covenant with God by
sacrifice. Note, (1.) Those only shall be gathered to God as his saints
who have, in sincerity, covenanted with him, who have taken him to be
their God and given up themselves to him to be his people, and thus
have joined themselves unto the Lord. (2.) It is only by sacrifice, by
Christ the great sacrifice (from whom all the legal sacrifices derived
what value they had), that we poor sinners can covenant with God so as
to be accepted of him. There must be an atonement made for the breach
of the first covenant before we can be admitted again into covenant.
Or, 2. It may be understood of saints in profession, such as the people
of Israel were, who are called a kingdom of priests and a holy nation,
Exod. xix. 6. They were, as a body politic, taken into covenant with
God, the covenant of peculiarity; and it was done with great solemnity,
by sacrifice, Exod. xxiv. 8. "Let them come and hear what God has to
say to them; let them receive the reproofs God sends them now by his
prophets, and the gospel he will, in due time, send them by his Son,
which shall supersede the ceremonial law. If these be slighted, let
them expect to hear from God another way, and to be judged by that word
which they will not be ruled by."
IV. The issue of this solemn trial foretold (v. 6): The heavens shall
declare his righteousness, those heavens that were called to be
witnesses to the trial (v. 4); the people in heaven shall say,
Hallelujah. True and righteous are his judgments, Rev. xix. 1, 2. The
righteousness of God in all the rebukes of his word and providence, in
the establishment of his gospel (which brings in an everlasting
righteousness, and in which the righteousness of God is revealed), and
especially in the judgment of the great day, is what the heavens will
declare; that is, 1. It will be universally known, and proclaimed to
all the world. As the heavens declare the glory, the wisdom and power,
of God the Creator (Ps. xix. 1), so they shall no less openly declare
the glory, the justice and righteousness, of God the Judge; and so
loudly do they proclaim both that there is no speech nor language where
their voice is not heard, as it follows there, v. 3. 2. It will be
incontestably owned and proved; who can deny what the heavens declare?
Even sinners' own consciences will subscribe to it, and hell as well as
heaven will be forced to acknowledge the righteousness of God. The
reason given is, for God is Judge himself, and therefore, (1.) He will
be just; for it is impossible he should do any wrong to any of his
creatures, he never did, nor ever will. When men are employed to judge
for him they may do unjustly; but, when he is Judge himself, there can
be no injustice done. Is God unrighteous, who takes vengeance? The
apostle, for this reason, startles at the thought of it; God forbid!
for then how shall God judge the world? Rom. iii. 5, 6. These decisions
will be perfectly just, for against them there will lie no exception,
and from them there will lie no appeal. (2.) He will be justified; God
is Judge, and therefore he will not only execute justice, but he will
oblige all to own it; for he will be clear when he judges, Ps. li. 4.
The Inefficacy of Legal Sacrifices.
7 Hear, O my people, and I will speak; O Israel, and I will testify
against thee: I am God, even thy God. 8 I will not reprove thee for
thy sacrifices or thy burnt offerings, to have been continually before
me. 9 I will take no bullock out of thy house, nor he goats out of
thy folds. 10 For every beast of the forest is mine, and the cattle
upon a thousand hills. 11 I know all the fowls of the mountains: and
the wild beasts of the field are mine. 12 If I were hungry, I would
not tell thee: for the world is mine, and the fulness thereof. 13
Will I eat the flesh of bulls, or drink the blood of goats? 14 Offer
unto God thanksgiving; and pay thy vows unto the most High: 15 And
call upon me in the day of trouble: I will deliver thee, and thou shalt
glorify me.
God is here dealing with those that placed all their religion in the
observances of the ceremonial law, and thought those sufficient.
I. He lays down the original contract between him and Israel, in which
they had avouched him to be their God, and he them to be his people,
and so both parties were agreed (v. 7): Hear, O my people! and I will
speak. Note, It is justly expected that whatever others doe, when he
speaks, his people should give ear; who will, if they do not? And then
we may comfortably expect that God will speak to us when we are ready
to hear what he says; even when he testifies against us in the rebukes
and threatenings of his word and providences we must be forward to hear
what he says, to hear even the rod and him that has appointed it.
II. He puts a slight upon the legal sacrifices, v. 8, &c. Now,
1. This may be considered as looking back to the use of these under the
law. God had a controversy with the Jews; but what was the ground of
the controversy? Not their neglect of the ceremonial institutions; no,
they had not been wanting in the observance of them, their
burnt-offerings had been continually before God, they took a pride in
them, and hoped by their offerings to procure a dispensation for their
lusts, as the adulterous woman, Prov. vii. 14. Their constant
sacrifices, they thought, would both expiate and excuse their neglect
of the weightier matters of the law. Nay, if they had, in some degree,
neglected these institutions, yet that should not have been the cause
of God's quarrel with them, for it was but a small offence in
comparison with the immoralities of their conversation. They thought
God was mightily beholden to them for the many sacrifices they had
brought to his altar, and that they had made him very much their debtor
by them, as if he could not h have maintained his numerous family of
priests without their contributions; but God here shows them the
contrary, (1.) That he did not need their sacrifices. What occasion had
he for their bullocks and goats who has the command of all the beasts
of the forest, and the cattle upon a thousand hills (v. 9, 10), has an
incontestable propriety in them and dominion over them, has them all
always under his eye and within his reach, and can make what use he
pleases of them; they all wait on him, and are all at his disposal? Ps.
civ. 27-29. Can we add any thing to his store whose all the wild fowl
and wild beasts are, the world itself and the fulness thereof? v. 11,
12. God's infinite self-sufficiency proves our utter insufficiency to
add any thing to him. (2.) That he could not be benefited by their
sacrifices. Their goodness, of this kind, could not possibly extend to
him, nor, if they were in this matter righteous, was he the better (v.
13): Will I eat the flesh of bulls? It is as absurd to think that their
sacrifices could, of themselves, and by virtue of any innate excellency
in them, add any pleasure of praise to God, as it would be to imagine
that an infinite Spirit could be supported by meat and drink, as our
bodies are. It is said indeed of the demons whom the Gentiles
worshipped that they did eat the fat of their sacrifices, and drink the
wine of their drink-offerings (Deut. xxxii. 38): they regaled
themselves in the homage they robbed the true God of; but will the
great Jehovah be thus entertained? No; to obey is better than
sacrifice, and to love God and our neighbour better than all
burnt-offerings, so much better that God by his prophets often told
them that their sacrifices were not only not acceptable, but
abominable, to him, while they lived in sin; instead of pleasing him,
he looked upon them as a mockery, and therefore an affront and
provocation to him; see Prov. xv. 8; Isa. i. 11, &c.; lxvi. 3; Jer. vi.
20; Amos v. 21. They are therefore here warned not to rest in these
performances; but to conduct themselves, in all other instances,
towards God as their God.
2. This may be considered as looking forward to the abolishing of these
by the gospel of Christ. Thus Dr. Hammond understands it. When God
shall set up the kingdom of the Messiah he shall abolish the old way of
worship by sacrifice and offerings; he will no more have those to be
continually before him (v. 8); he will no more require of his
worshippers to bring him their bullocks and their goats, to be burnt
upon his altar, v. 9. For indeed he never appointed this as that which
he had any need of, or took any pleasure in, for, besides that all we
have is his already, he has far more beasts in the forest and upon the
mountains, which we know nothing of nor have any property in, than we
have in our folds; but he instituted it to prefigure the great
sacrifice which his own Son should in the fulness of time offer upon
the cross, to make atonement for sin, and all the other spiritual
sacrifices of acknowledgment with which God, through Christ, will be
well pleased.
III. He directs to the best sacrifices of prayer and praise as those
which, under the law, were preferred before all burn-offerings and
sacrifices, and on which then the greatest stress was laid, and which
now, under the gospel, come in the room of those carnal ordinances
which were imposed until the times of reformation. He shows us here (v.
14, 15) what is good, and what the Lord our God requires of us, and
will accept, when sacrifices are slighted and superseded. 1. We must
make a penitent acknowledgment of our sins: Offer to God confession, so
some read it, and understand it of the confession of sin, in order to
our giving glory to God and taking shame to ourselves, that we may
never return to it. A broken and contrite heart is the sacrifice which
God will not despise, Ps. li. 17. If the sin was not abandoned the
sin-offering was not accepted. 2. We must give God thanks for his
mercies to us: Offer to God thanksgiving, every day, often every day
(seven times a day will I praise thee), and upon special occasions; and
this shall please the Lord, if it come from a humble thankful heart,
full of love to him and joy in him, better than an ox or bullock that
has horns and hoofs, Ps. lxix. 30, 31. 3. We must make conscience of
performing our covenants with him: Pay thy vows to the Most High,
forsake thy sins, and do thy duty better, pursuant to the solemn
promises thou has made him to that purport. When we give God thanks for
any mercy we have received we must be sure to pay the vows we made to
him when we were in the pursuit of the mercy, else our thanksgivings
will not be accepted. Dr. Hammond applies this to the great gospel
ordinance of the eucharist, in which we are to give thanks to God for
his great love in sending his Son to save us, and to pay our vows of
love and duty to him, and to give alms. Instead of all the Old
Testament types of a Christ to come, we have that blessed memorial of a
Christ already come. 4. In the day of distress we must address
ourselves to God by faithful and fervent prayer (v. 15): Call upon me
in the day of trouble, and not upon any other god. Our troubles, though
we see them coming from God's hand, must drive us to him, and not drive
us from him. We must thus acknowledge him in all our ways, depend upon
his wisdom, power, and goodness, and refer ourselves entirely to him,
and so give him glory. This is a cheaper, easier, readier way of
seeking his favour than by a peace-offering, and yet more acceptable.
5. When he, in answer to our prayers, delivers us, as he has promised
to do in such way and time as he shall think fit, we must glorify him,
not only by a grateful mention of his favour, but by living to his
praise. Thus must we keep up our communion with God, meeting him with
our prayers when he afflicts us and with our praises when he delivers
us.
The Character of the Wicked.
16 But unto the wicked God saith, What hast thou to do to declare my
statutes, or that thou shouldest take my covenant in thy mouth? 17
Seeing thou hatest instruction, and castest my words behind thee. 18
When thou sawest a thief, then thou consentedst with him, and hast been
partaker with adulterers. 19 Thou givest thy mouth to evil, and thy
tongue frameth deceit. 20 Thou sittest and speakest against thy
brother; thou slanderest thine own mother's son. 21 These things hast
thou done, and I kept silence; thou thoughtest that I was altogether
such an one as thyself: but I will reprove thee, and set them in order
before thine eyes. 22 Now consider this, ye that forget God, lest I
tear you in pieces, and there be none to deliver. 23 Whoso offereth
praise glorifieth me: and to him that ordereth his conversation aright
will I show the salvation of God.
God, by the psalmist, having instructed his people in the right way of
worshipping him and keeping up their communion with him, here directs
his speech to the wicked, to hypocrites, whether they were such as
professed the Jewish or the Christian religion: hypocrisy is wickedness
for which God will judge. Observe here,
I. The charge drawn up against them. 1. They are charged with invading
and usurping the honours and privileges of religion (v. 16): What has
thou to do, O wicked man! to declare my statutes? This is a challenge
to those that rare really profane, but seemingly godly, to show what
title they have to the cloak of religion, and by what authority they
wear it, when they use it only to cover and conceal the abominable
impieties of their hearts and lives. Let them make out their claim to
it if they can. Some think it points prophetically at the scribes and
Pharisees that were the teachers and leaders of the Jewish church at
the time when the kingdom of the Messiah, and that evangelical way of
worship spoken of in the foregoing verses, were to be set up. They
violently opposed that great revolution, and used all the power and
interest which they had by sitting in Moses's seat to hinder it; but
the account which our blessed Saviour gives of them (Matt. xxiii.), and
St. Paul (Rom. ii. 21, 22), makes this expostulation here agree very
well to them. They took on them to declare God's statues, but they
hated Christ's instruction; and therefore what had they to do to
expound the law, when they rejected the gospel? But it is applicable to
all those that are practicers of iniquity, and yet professors of piety,
especially if withal they be preachers of it. Note, It is very absurd
in itself, and a great affront to the God of heaven, for those that are
wicked and ungodly to declare his statutes and to take his covenant in
their mouths. It is very possible, and too common, for those that
declare God's statutes to others to live in disobedience to them
themselves, and for those that take God's covenant in their mouths yet
in their hearts to continue their covenant with sin and death; but they
are guilty of a usurpation, they take to themselves an honour which
they have no title to, and there is a day coming when they will be
thrust out as intruders. Friend, how camest thou in hither? 2. They are
charged with transgressing and violating the laws and precepts of
religion. (1.) They are charged with a daring contempt of the word of
God (v. 17): Thou hatest instruction. They loved to give instruction,
and to tell others what they should do, for this fed their pride and
made them look great, and by this craft they got their living; but they
hated to receive instruction from God himself, for that would be a
check upon them and a mortification to them. "Thou hatest discipline,
the reproofs of the word and the rebukes of Providence." No wonder that
those who hate to be reformed hate the means of reformation. Thou
castest my words behind thee. They seemed to set God's words before
them, when they sat in Moses's seat, and undertook to teach others out
of the law (Rom. ii. 19); but in their conversations they cast God's
word behind them, and did not care for seeing that rule which they were
resolved not to be ruled by. This is despising the commandment of the
Lord. (2.) A close confederacy with the worst of sinners (v. 18): "When
thou sawest a thief, instead of reproving him and witnessing against
him, as those should do that declare God's statutes, thou consentedst
with him, didst approve of his practices, and desire to be a partner
with him and to share in the profits of his cursed trade; and thou hast
been partaker with adulterers, hast done as they did, and encouraged
them to go on in their wicked courses, hast done these things and hast
had pleasure in those that do them," Rom. i. 32. (3.) A constant
persisting in the worst of tongue-sins (v. 19): "Thou givest thy mouth
to evil, not only allowest thyself in, but addictest thyself wholly to,
all manner of evil-speaking." [1.] Lying: Thy tongue frames deceit,
which denotes contrivance and deliberation in lying. It knits or links
deceit, so some. One lie begets another, and one fraud requires another
to cover it. [2.] Slandering (v. 20): "Thou sittest, and speakest
against thy brother, dost basely abuse and misrepresent him,
magisterially judge and censure him, and pass sentence upon him, as if
you wert his master to whom he must stand or fall, whereas he is thy
brother, as good as thou art, and upon the level with thee, for he is
thy own mother's son. He is thy near relation, whom thou oughtest to
love, to vindicate, and stand up for, if others abused him; yet thou
dost thyself abuse him, whose faults thou oughtest to cover and make
the best of; if really he had done amiss, yet thou dost most falsely
and unjustly charge him with that which he is innocent of; thou sittest
and doest this, as a judge upon the bench, with authority; thou sittest
in the seat of the scornful, to deride and backbite those whom thou
oughtest to respect and be kind to." Those that do ill themselves
commonly delight in speaking ill of others.
II. The proof of this charge (v. 21): "These things thou hast done; the
fact is too plain to be denied, the fault too bad to be excused; these
things God knows, and thy own heart knows, thou hast done." The sins of
sinners will be proved upon them, beyond contradiction, in the judgment
of the great day: "I will reprove thee, or convince thee, so that thou
shalt have not one word to say for thyself." The day is coming when
impenitent sinners will have their mouths for ever stopped and be
struck speechless. What confusion will they be filled with when God
shall set their sins in order before their eyes! They would not see
their sins to their humiliation, but cast them behind their backs,
covered them, and endeavoured to forget them, nor would they suffer
their own consciences to put them in mind of them; but the day is
coming when God will make them see their sins to their everlasting
shame and terror; he will set them in order, original sin, actual sins,
sins against the law, sins against the gospel, against the first table,
against the second table, sins of childhood and youth, of riper age,
and old age. He will set them in order, as the witnesses are set in
order, and called in order, against the criminal, and asked what they
have to say against him.
III. The Judge's patience, and the sinner's abuse of that patience: "I
kept silence, did not give thee any disturbance in thy sinful way, but
let thee alone to take thy course; sentence against thy evil works was
respited, and not executed speedily." Note, The patience of God is very
great towards provoking sinners. He sees their sins and hates them; it
would be neither difficulty nor damage to him to punish them, and yet
he waits to be gracious and gives them space to repent, that he may
render them inexcusable if they repent not. His patience is the more
wonderful because the sinner makes such an ill use of it: "Thou
thoughtest that I was altogether such a one as thyself, as weak and
forgetful as thyself, as false to my word as thyself, nay, as much a
friend to sin as thyself." Sinners take God's silence for consent and
his patience for connivance; and therefore the longer they are
reprieved the more are their hearts hardened; but, if they turn not,
they shall be made to see their error when it is too late, and that the
God they provoke is just, and holy, and terrible, and not such a one as
themselves.
IV. The fair warning given of the dreadful doom of hypocrites (v. 22):
"Now consider this, you that forget God, consider that God knows and
keeps account of all your sins, that he will call you to an account for
them, that patience abused will turn into the greater wrath, that
though you forget God and your duty to him he will not forget you and
your rebellions against him: consider this in time, before it be too
late; for if these things be not considered, and the consideration of
them improved, he will tear you in pieces, and there will be none to
deliver." It is the doom of hypocrites to be cut asunder, Matt. xxiv.
51. Note, 1. Forgetfulness of God is at the bottom of all the
wickedness of the wicked. Those that know God, and yet do not obey him,
do certainly forget him. 2. Those that forget God forget themselves;
and it will never be right with them till they consider, and so recover
themselves. Consideration is the first step towards conversion. 3.
Those that will not consider the warnings of God's word will certainly
be torn in pieces by the executions of his wrath. 4. When God comes to
tear sinners in pieces, there is no delivering them out of his hand.
They cannot deliver themselves, nor can any friend they have in the
world deliver them.
V. Full instructions given to us all how to prevent this fearful doom.
Let us hear the conclusion of the whole matter; we have it, v. 23,
which directs us what to do that we may attain our chief end. 1. Man's
chief end is to glorify God, and we are here told that whoso offers
praise glorifies him; whether he be Jew or Gentile, those spiritual
sacrifices shall be accepted from him. We must praise God, and we must
sacrifice praise, direct it to God, as every sacrifice was directed;
put it into the hands of the priest, our Lord Jesus, who is also the
altar; see that it be made by fire, sacred fire, that it be kindled
with the flame of holy and devout affection; we must be fervent in
spirit, praising the Lord. This he is pleased, in infinite
condescension, to interpret as glorifying him. Hereby we give him the
glory due to his name and do what we can to advance the interests of
his kingdom among men. 2. Man's chief end, in conjunction with this, is
to enjoy God; and we are here told that those who order their
conversation aright shall see his salvation. (1.) It is not enough for
us to offer praise, but we must withal order our conversation aright.
Thanksgiving is good, but thanks-living is better. (2.) Those that
would have their conversation right must take care and pains to order
it, to dispose it according to rule, to understand their way and to
direct it. (3.) Those that take care of their conversation make sure
their salvation; them God will make to see his salvation, for it is a
salvation ready to be revealed; he will make them to see it and enjoy
it, to see it, and to see themselves happy for ever in it. Note, The
right ordering of the conversation is the only way, and it is a sure
way, to obtain the great salvation.
__________________________________________________________________
P S A L M S
PSALM LI.
Though David penned this psalm upon a very particular occasion, yet, it
is of as general use as any of David's psalms; it is the most eminent
of the penitential psalms, and most expressive of the cares and desires
of a repenting sinner. It is a pity indeed that in our devout addresses
to God we should have any thing else to do than to praise God, for that
is the work of heaven; but we make other work for ourselves by our own
sins and follies: we must come to the throne of grace in the posture of
penitents, to confess our sins and sue for the grace of God; and, if
therein we would take with us words, we can nowhere find any more
apposite than in this psalm, which is the record of David's repentance
for his sin in the matter of Uriah, which was the greatest blemish upon
his character: all the rest of his faults were nothing to this; it is
said of him (1 Kings xv. 5), That "he turned not aside from the
commandment of the Lord all the days of his life, save only in the
matter of Uriah the Hittite." In this psalm, I. He confesses his sin,
ver. 3-6. II. He prays earnestly for the pardon of his sin, ver. 1, 2,
7, 9. III. For peace of conscience, ver. 8, 12. IV. For grace to go and
sin no more, ver. 10, 11, 14. V. For liberty of access to God, ver. 15.
IV. He promises to do what he could for the good of the souls of others
( ver. 13) and for the glory of God, ver. 16, 17, 19. And, lastly,
concludes with a prayer for Zion and Jerusalem, ver. 18. Those whose
consciences charge them with any gross sin should, with a believing
regard to Jesus Christ, the Mediator, again and again pray over this
psalm; nay, though we have not been guilty of adultery and murder, or
any the like enormous crime, yet in singing it, and praying over it, we
may very sensibly apply it all to ourselves, which if we do with
suitable affections we shall, through Christ, find mercy to pardon and
grace for seasonable help.
Penitential Petitions.
To the chief musician. A psalm of David, when Nathan the prophet
came unto him, after he had gone in to Bath-sheba.
1 Have mercy upon me, O God, according to thy lovingkindness: according
unto the multitude of thy tender mercies blot out my transgressions.
2 Wash me throughly from mine iniquity, and cleanse me from my sin. 3
For I acknowledge my transgressions: and my sin is ever before me. 4
Against thee, thee only, have I sinned, and done this evil in thy
sight: that thou mightest be justified when thou speakest, and be clear
when thou judgest. 5 Behold, I was shapen in iniquity; and in sin did
my mother conceive me. 6 Behold, thou desirest truth in the inward
parts: and in the hidden part thou shalt make me to know wisdom.
The title has reference to a very sad story, that of David's fall. But,
though he fell, he was not utterly cast down, for God graciously upheld
him and raised him up. 1. The sin which, in this psalm, he laments, was
the folly and wickedness he committed with his neighbour's wife, a sin
not to be spoken of, nor thought of, without detestation. His
debauching of Bathsheba was the inlet to all the other sins that
followed; it was as the letting forth of water. This sin of David's is
recorded for warning to all, that he who thinks he stands may take heed
lest he fall. 2. The repentance which, in this psalm, he expresses, he
was brought to by the ministry of Nathan, who was sent of God to
convince him of his sin, after he had continued above nine months (for
aught that appears) without any particular expressions of remorse and
sorrow for it. But though God may suffer his people to fall into sin,
and to lie a great while in it, yet he will, by some means or other,
recover them to repentance, bring them to himself and to their right
mind again. Herein, generally, he uses the ministry of the word, which
yet he is not tied to. But those that have been overtaken in any fault
ought to reckon a faithful reproof the greatest kindness that can be
done them and a wise reprover their best friend. Let the righteous
smite me, and it shall be excellent oil. 3. David, being convinced of
his sin, poured out his soul to God in prayer for mercy and grace.
Whither should backsliding children return, but to the Lord their God,
from whom they have backslidden, and who alone can heal their
backslidings? 4. He drew up, by divine inspiration, the workings of his
heart towards God, upon this occasion, into a psalm, that it might be
often repeated, and long after reviewed; and this he committed to the
chief musician, to be sung in the public service of the church. (1.) As
a profession of his own repentance, which he would have to be generally
taken notice of, his sin having been notorious, that the plaster might
be as wide as the wound. Those that truly repent of their sins will not
be ashamed to own their repentance; but, having lost the honour of
innocents, they will rather covet the honour of penitents. (2.) As a
pattern to others, both to bring them to repentance by his example and
to instruct them in their repentance what to do and what to say. Being
converted himself, he thus strengthens his brethren (Luke xxii. 32),
and for this cause he obtained mercy, 1 Tim. i. 16.
In these words we have,
I. David's humble petition, v. 1, 2. His prayer is much the same with
that which our Saviour puts into the mouth of his penitent publican in
the parable: God be merciful to me a sinner! Luke xviii. 13. David was,
upon many accounts, a man of great merit; he had not only done much,
but suffered much, in the cause of God; and yet, when he is convinced
of sin, he does not offer to balance his evil deeds with his good
deeds, nor can he think that his services will atone for his offences;
but he flies to God's infinite mercy, and depends upon that only for
pardon and peace: Have mercy upon me, O God! He owns himself obnoxious
to God's justice, and therefore casts himself upon his mercy; and it is
certain that the best man in the world will be undone if God be not
merciful to him. Observe,
1. What his plea is for this mercy: "have mercy upon me, O God! not
according to the dignity of my birth, as descended from the prince of
the tribe of Judah, not according to my public services as Israel's
champion, or my public honours as Israel's king;" his plea is not,
Lord, remember David and all his afflictions, how he vowed to build a
place for the ark (Ps. cxxxii. 1, 2); a true penitent will make no
mention of any such thing; but "Have mercy upon me for mercy's sake. I
have nothing to plead with thee but," (1.) "The freeness of thy mercy,
according to thy lovingkindness, thy clemency, the goodness of thy
nature, which inclines thee to pity the miserable." (2.) "The fulness
of thy mercy. There are in thee not only lovingkindness and tender
mercies, but abundance of them, a multitude of tender mercies for the
forgiveness of many sinners, of many sins, to multiply pardons as we
multiply transgressions."
2. What is the particular mercy that he begs--the pardon of sin. Blot
out my transgressions, as a debt is blotted or crossed out of the book,
when either the debtor has paid it or the creditor has remitted it.
"Wipe out my transgressions, that they may not appear to demand
judgment against me, nor stare me in the face to my confusion and
terror." The blood of Christ, sprinkled upon the conscience, to purify
and pacify that, blots out the transgression, and, having reconciled us
to God, reconciles up to ourselves, v. 2. "Wash me thoroughly from my
iniquity; wash my soul from the guilt and stain of my sin by thy mercy
and grace, for it is only from a ceremonial pollution that the water of
separation will avail to cleanse me. Multiple to wash me; the stain is
deep, for I have lain long soaking in the guilt, so that it will not
easily be got out. O wash me much, wash me thoroughly. Cleanse me from
my sin." Sin defiles us, renders us odious in the sight of the holy
God, and uneasy to ourselves; it unfits us for communion with God in
grace or glory. When God pardons sin he cleanses us from it, so that we
become acceptable to him, easy to ourselves, and have liberty of access
to him. Nathan had assured David, upon his first profession of
repentance, that his sin was pardoned. The Lord has taken away thy sin;
thou shalt not die, 2 Sam. xii. 13. Yet he prays, Wash me, cleanse,
blot out my transgressions; for God will be sought unto even for that
which he has promised; and those whose sins are pardoned must pray that
the pardon may be more and more cleared up to them. God had forgiven
him, but he could not forgive himself; and therefore he is thus
importunate for pardon, as one that thought himself unworthy of it and
knew how to value it.
II. David's penitential confessions, v. 3-5.
1. He was very free to own his guilt before God: I acknowledge my
transgressions; this he had formerly found the only way of easing his
conscience, Ps. xxxii. 4, 5. Nathan said, Thou art the man. I am, says
David; I have sinned.
2. He had such a deep sense of it that the was continually thinking of
it with sorrow and shame. His contrition for his sin was not a slight
sudden passion, but an abiding grief: "My sin is ever before me, to
humble me and mortify me, and make me continually blush and tremble. It
is ever against me" (so some); "I see it before me as an enemy,
accusing and threatening me." David was, upon all occasions, put in
mind of his sin, and was willing to be so, for his further abasement.
He never walked on the roof of his house without a penitent reflection
on his unhappy walk there when thence he saw Bathsheba; he never lay
down to sleep without a sorrowful thought of the bed of his
uncleanness, never sat down to meat, never sent his servant on an
errand, or took his pen in hand, but it put him in mind of his making
Uriah drunk, the treacherous message he sent by him, and the fatal
warrant he wrote and signed for his execution. Note, The acts of
repentance, even for the same sin, must be often repeated. It will be
of good use for us to have our sins ever before us, that by the
remembrance of our past sins we may be kept humble, may be armed
against temptation, quickened to duty, and made patient under the
cross.
(1.) He confesses his actual transgressions (v. 4): Against thee, thee
only, have I sinned. David was a very great man, and yet, having done
amiss, submits to the discipline of a penitent, and thinks not his
royal dignity will excuse him from it. Rich and poor must here meet
together; there is one law of repentance for both; the greatest must be
judged shortly, and therefore must judge themselves now. David was a
very good man, and yet, having sinned, he willingly accommodates
himself to the place and posture of a penitent. The best men, if they
sin, should give the best example of repentance. [1.] His confession is
particular; "I have done this evil, this that I am now reproved for,
this that my own conscience now upbraids me with." Note, It is good to
be particular in the confession of sin, that we may be the more express
in praying for pardon, and so may have the more comfort in it. We ought
to reflect upon the particular heads of our sins of infirmity and the
particular circumstances of our gross sins. [2.] He aggravates the sin
which he confesses and lays a load upon himself for it: Against thee,
and in thy sight. Hence our Saviour seems to borrow the confession
which he puts into the mouth of the returning prodigal: I have sinned
against heaven, and before thee, Luke xv. 18. Two things David laments
in his sin:--First, That it was committed against God. To him the
affront is given, and he is the party wronged. It is his truth that by
wilful sin we deny, his conduct that we despise, his command that we
disobey, his promise that we distrust, his name that we dishonour, and
it is with him that we deal deceitfully and disingenuously. From this
topic Joseph fetched the great argument against sin (Gen. xxxix. 9),
and David here the great aggravation of it: Against thee only. Some
make this to intimate the prerogative of his crown, that, as a king, he
was not accountable to any but God; but it is more agreeable to his
present temper to suppose that it expresses the deep contrition of his
soul for his sin, and that it was upon right grounds. He here sinned
against Bathsheba and Uriah, against his own soul, and body, and
family, against his kingdom, and against the church of God, and all
this helped to humble him; but none of these were sinned against so as
God was, and therefore this he lays the most sorrowful accent upon:
Against thee only have I sinned. Secondly, That it was committed in
God's sight. "This not only proves it upon me, but renders it
exceedingly sinful." This should greatly humble us for all our sins,
that they have been committed under the eye of God, which argues either
a disbelief of his omniscience or a contempt of his justice. [3.] He
justifies God in the sentence passed upon him--that the sword should
never depart from his house, 2 Sam. xii. 10, 11. He is very forward to
own his sin, and aggravate it, not only that he might obtain the pardon
of it himself, but that by his confession he might give honour to God.
First, That God might be justified in the threatenings he had spoken by
Nathan. "Lord, I have nothing to say against the justice of them; I
deserve what is threatened, and a thousand times worse." Thus Eli
acquiesced in the like threatenings (1 Sam. iii. 18), It is the Lord.
And Hezekiah (2 Kings xx. 19), Good is the word of the Lord, which thou
hast spoken. Secondly, That God might be clear when he judged, that is,
when he executed those threatenings. David published his confession of
sin that when hereafter he should come into trouble none might say God
had done him any wrong; for he owns the Lord is righteous: thus will
all true penitents justify God by condemning themselves. Thou art just
in all that is brought upon us.
(2.) He confesses his original corruption (v. 5): Behold, I was shapen
in iniquity. He does not call upon God to behold it, but upon himself.
"Come, my soul, look unto the rock out of which I was hewn, and thou
wilt find I was shapen in iniquity. Had I duly considered this before,
I find I should not have made so bold with the temptation, nor have
ventured among the sparks with such tinder in my heart; and so the sin
might have been prevented. Let me consider it now, not to excuse or
extenuate the sin--Lord, I did so; but indeed I could not help it, my
inclination led me to it" (for as that plea is false, with due care and
watchfulness, and improvement of the grace of God, he might have helped
it, so it is what a true penitent never offers to put in), "but let me
consider it rather as an aggravation of the sin: Lord, I have not only
been guilty of adultery and murder, but I have an adulterous murderous
nature; therefore I abhor myself." David elsewhere speaks of the
admirable structure of his body (Ps. cxxxix. 14, 15); it was curiously
wrought; and yet here he says it was shapen in iniquity, sin was
twisted in with it; not as it came out of God's hands, but as it comes
through our parents' loins. He elsewhere speaks of the piety of his
mother, that she was God's handmaid, and he pleads his relation to her
(Ps. cxvi. 16, lxxxvi. 16), and yet here he says she conceived him in
sin; for though she was, by grace, a child of God, she was, by nature,
a daughter of Eve, and not excepted from the common character. Note, It
is to be sadly lamented by every one of us that we brought into the
world with us a corrupt nature, wretchedly degenerated from its
primitive purity and rectitude; we have from our birth the snares of
sin in our bodies, the seeds of sin in our souls, and a stain of sin
upon both. This is what we call original sin, because it is as ancient
as our original, and because it is the original of all our actual
transgressions. This is that foolishness which is bound in the heart of
a child, that proneness of evil and backwardness to good which is the
burden of the regenerate and the ruin of the unregenerate; it is a bent
to backslide from God.
III. David's acknowledgment of the grace of God (v. 6), both his
good-will towards us ("thou desirest truth in the inward parts, thou
wouldst have us all honest and sincere, and true to our profession")
and his good work in us--"In the hidden part thou hast made," or shalt
make, "me to know wisdom." Note, 1. Truth and wisdom will go very far
towards making a man a good man. A clear head and a sound heart
(prudence and sincerity) bespeak the man of God perfect. 2. What God
requires of us he himself works in us, and he works it in the regular
way, enlightening the mind, and so gaining the will. But how does this
come in here? (1.) God is hereby justified and cleared: "Lord, thou was
not the author of my sin; there is no blame to be laid upon thee; but I
alone must bear it; for thou has many a time admonished me to be
sincere, and hast made me to know that which, if I had duly considered
it, would have prevented my falling into this sin; had I improved the
grace thou hast given me, I should have kept my integrity." (2.) The
sin is hereby aggravated: "Lord, thou desirest truth; but where was it
when I dissembled with Uriah? Thou hast made me to know wisdom; but I
have not lived up to what I have known." (3.) He is hereby encouraged,
in his repentance, to hope that God would graciously accept him; for,
[1.] God had made him sincere in his resolutions never to return to
folly again: Thou desirest truth in the inward part; this is that which
God has an eye to in a returning sinner, that in his spirit there be no
guile, Ps. xxxii. 2. David was conscious to himself of the uprightness
of his heart towards God in his repentance, and therefore doubted not
but God would accept him. [2.] He hoped that God would enable him to
make good his resolutions, that in the hidden part, in the new man,
which is called the hidden man of the heart (1 Pet. iii. 4), he would
make him to know wisdom, so as to discern and avoid the designs of the
tempter another time. Some read it as a prayer: "Lord, in this
instance, I have done foolishly; for the future make me to know
wisdom." Where there is truth God will give wisdom; those that
sincerely endeavour to do their duty shall be taught their duty.
Penitential Petitions.
7 Purge me with hyssop, and I shall be clean: wash me, and I shall be
whiter than snow. 8 Make me to hear joy and gladness; that the bones
which thou hast broken may rejoice. 9 Hide thy face from my sins, and
blot out all mine iniquities. 10 Create in me a clean heart, O God;
and renew a right spirit within me. 11 Cast me not away from thy
presence; and take not thy holy spirit from me. 12 Restore unto me
the joy of thy salvation; and uphold me with thy free spirit. 13 Then
will I teach transgressors thy ways; and sinners shall be converted
unto thee.
I. See here what David prays for. Many excellent petitions he here puts
up, to which if we do but add, "for Christ's sake," they are as
evangelical as any other.
1. He prays that God would cleanse him from his sins and the defilement
he had contracted by them (v. 7): "Purge me with hyssop; that is,
pardon my sins, and let me know that they are pardoned, that I may be
restored to those privileges which by sin I have forfeited and lost."
The expression here alludes to a ceremonial distinction, that of
cleansing the leper, or those that were unclean by the touch of a body
by sprinkling water, or blood, or both upon them with a bunch of
hyssop, by which they were, at length, discharged from the restraints
they were laid under by their pollution. "Lord, let me be as well
assured of my restoration to thy favour, and to the privilege of
communion with thee, as they were thereby assured of their re-admission
to their former privileges." But it is founded upon gospel-grace: Purge
me with hyssop, that is, with the blood of Christ applied to my soul by
a lively faith, as water of purification was sprinkled with a bunch of
hyssop. It is the blood of Christ (which is therefore called the blood
of sprinkling, Heb. xii. 24), that purges the conscience from dead
works, from that guilt of sin and dread of God which shut us out of
communion with him, as the touch of a dead body, under the law, shut a
man out from the courts of God's house. If this blood of Christ, which
cleanses from all sin, cleanse us from our sin, then we shall be clean
indeed, Heb. x. 2. If we be washed in this fountain opened, we shall be
whiter than snow, not only acquitted but accepted; so those are that
are justified. Isa. i. 18, Though your sins have been as scarlet, they
shall be white as snow.
2. He prays that, his sins being pardoned, he might have the comfort of
that pardon. He asks not to be comforted till first he is cleansed; but
if sin, the bitter root of sorrow, be taken away, he can pray in faith,
"Make me to hear joy and gladness (v. 8), that is, let me have a
well-grounded peace, of thy creating, thy speaking, so that the bones
which thou hast broken by convictions and threatenings may rejoice, may
not only be set again, and eased from the pain, but may be sensibly
comforted, and, as the prophet speaks, may flourish as a herb." Note,
(1.) The pain of a heart truly broken for sin may well be compared to
that of a broken bone; and it is the same Spirit who as a Spirit of
bondage smites and wounds and as a Spirit of adoption heals and binds
up. (2.) The comfort and joy that arise from a sealed pardon to a
penitent sinner are as refreshing as perfect ease from the most
exquisite pain. (3.) It is God's work, not only to speak this joy and
gladness, but to make us hear it and take the comfort of it. He
earnestly desires that God would lift up the light of his countenance
upon him, and so put gladness into his heart, that he would not only be
reconciled to him, but, which is a further act of grace, let him know
that he was so.
3. He prays for a complete and effectual pardon. This is that which he
is most earnest for as the foundation of his comfort (v. 9): "Hide thy
face from my sins, that is, be not provoked by them to deal with me as
I deserve; they are ever before me, let them be cast behind thy back.
Blot out all my iniquities out of the book of thy account; blot them
out, as a cloud is blotted out and dispelled by the beams of the sun,"
Isa. xliv. 22.
4. He prays for sanctifying grace; and this every true penitent is as
earnest for as for pardon and peace, v. 10. He does not pray, "Lord,
preserve me my reputation," as Saul, I have sinned, yet honour me
before this people. No; his great concern is to get his corrupt nature
changed: the sin he had been guilty of was, (1.) An evidence of its
impurity, and therefore he prays, Create in me a clean heart, O God! He
now saw, more than ever, what an unclean heart he had, and sadly
laments it, but sees it is not in his own power to amend it, and
therefore begs of God (whose prerogative it is to create) that he would
create in him a clean heart. He only that made the heart can new-make
it; and to his power nothing is impossible. He created the world by the
word of his power as the God of nature, and it is by the word of his
power as the God of grace that we are clean (John xv. 3), that we are
sanctified, John xvii. 17. (2.) It was the cause of its disorder, and
undid much of the good work that had been wrought in him; and therefore
he prays, "Lord, renew a right spirit within me; repair the decays of
spiritual strength which this sin has been the cause of, and set me to
rights again." Renew a constant spirit within me, so some. He had, in
this matter, discovered much inconstancy and inconsistency with
himself, and therefore he prays, "Lord, fix me for the time to come,
that I may never in like manner depart from thee."
5. He prays for the continuance of God's good-will towards him and the
progress of his good work in him, v. 11. (1.) That he might never be
shut out from God's favour: "Cast me not away from thy presence, as one
whom thou abhorrest and canst not endure to look upon." He prays that
he might not be thrown out of God's protection, but that wherever he
went, he might have the divine presence with him, might be under the
guidance of his wisdom and in the custody of his power, and that he
might not be forbidden communion with God: "Let me not be banished thy
courts, but always have liberty of access to thee by prayer." He does
not deprecate the temporal judgments which God by Nathan had threatened
to bring upon him. "God's will be done; but, Lord, rebuke me not in thy
wrath. If the sword come into my house never to depart from it, yet let
me have a God to go to in my distresses, and all shall be well." (2.)
That he might never be deprived of God's grace: Take not thy Holy
Spirit from me. He knew he had by his sin grieved the Spirit and
provoked him to withdraw, and that because he also was flesh God might
justly have said that his Spirit should no more strive with him nor
work upon him, Gen. vi. 3. This he dreads more than any thing. We are
undone if God take his Holy Spirit from us. Saul was a sad instance of
this. How exceedingly sinful, how exceedingly miserable, was he, when
the Spirit of the Lord had departed from him! David knew it, and
therefore begs thus earnestly: "Lord, whatever thou take from me, my
children, my crown, my life, yet take not thy Holy Spirit from me" (see
2 Sam. vii. 15), "but continue thy Holy Spirit with me, to perfect the
work of my repentance, to prevent my relapse into sin, and to enable me
to discharge my duty both as a prince and as a psalmist."
6. He prays for the restoration of divine comforts and the perpetual
communications of divine grace, v. 12. David finds two ill effects of
his sin:--(1.) It had made him sad, and therefore he prays, Restore
unto me the joy of thy salvation. A child of God knows no true nor
solid joy but the joy of God's salvation, joy in God his Saviour and in
the hope of eternal life. By wilful sin we forfeit this joy and deprive
ourselves of it; our evidences cannot but be clouded and our hopes
shaken. When we give ourselves so much cause to doubt of our interest
in the salvation, how can we expect the joy of it? But, when we truly
repent, we may pray and hope that God will restore to us those joys.
Those that sow in penitential tears shall reap in the joys of God's
salvation when the times of refreshing shall come. (2.) It had made him
weak, and therefore he prays, "Uphold me with the free Spirit: I am
ready to fall, either into sin or into despair; Lord, sustain me; my
own spirit" (though the spirit of a man will go far towards the
sustaining of his infirmity) "is not sufficient; if I be left to
myself, I shall certainly sink; therefore uphold me with thy Spirit,
let him counterwork the evil spirit that would cast me down from my
excellency. Thy Spirit is a free spirit, a free agent himself, working
freely" (and that makes those free whom he works upon, for where the
Spirit of the Lord is there is liberty)--"thy ingenuous princely
Spirit." He was conscious to himself of having acted, in the matter of
Uriah, very disingenuously and unlike a prince; his behaviour was base
and paltry: "Lord," says he, "let thy Spirit inspire my soul with noble
and generous principles, that I may always act as becomes me." A free
spirit will be a firm and fixed spirit, and will uphold us. The more
cheerful we are in our duty the more constant we shall be to it.
II. See what David here promises, v. 13. Observe,
1. What good work he promises to do: I will teach transgressors thy
ways. David had been himself a transgressor, and therefore could speak
experimentally to transgressors, and resolves, having himself found
mercy with God in the way of repentance, to teach others God's ways,
that is, (1.) Our way to God by repentance; he would teach others that
had sinned to take the same course that he had taken, to humble
themselves, to confess their sins, and seek God's face; and, (2.) God's
way towards us in pardoning mercy; how ready he is to receive those
that return to him. He taught the former by his own example, for the
direction of sinners in repenting; he taught the latter by his own
experience, for their encouragement. By this psalm he is, and will be
to the world's end, teaching transgressors, telling them what God had
done for his soul. Note, Penitents should be preachers. Solomon was so,
and blessed Paul.
2. What good effect he promises himself from his doing this: "Sinners
shall be converted unto thee, and shall neither persist in their
wanderings from thee, nor despair of finding mercy in their returns to
thee." The great thing to be aimed at in teaching transgressors is
their conversion to God; that is a happy point gained, and happy are
those that are instrumental to contribute towards it, Jam. v. 20.
Penitential Petitions.
14 Deliver me from bloodguiltiness, O God, thou God of my salvation:
and my tongue shall sing aloud of thy righteousness. 15 O Lord, open
thou my lips; and my mouth shall show forth thy praise. 16 For thou
desirest not sacrifice; else would I give it: thou delightest not in
burnt offering. 17 The sacrifices of God are a broken spirit: a
broken and a contrite heart, O God, thou wilt not despise. 18 Do good
in thy good pleasure unto Zion: build thou the walls of Jerusalem. 19
Then shalt thou be pleased with the sacrifices of righteousness, with
burnt offering and whole burnt offering: then shall they offer bullocks
upon thine altar.
I. David prays against the guilt of sin, and prays for the grace of
God, enforcing both petitions from a plea taken from the glory of God,
which he promises with thankfulness to show forth. 1. He prays against
the guilt of sin, that he might be delivered from that, and promises
that then he would praise God, v. 14. The particular sin he prays
against is blood-guiltiness, the sin he had now been guilty of, having
slain Uriah with the sword of the children of Ammon. Hitherto perhaps
he had stopped the mouth of conscience with that frivolous excuse, that
he did not kill him himself; but now he was convinced that he was the
murderer, and, hearing the blood cry to God for vengeance, he cries to
God for mercy: "Deliver me from blood-guiltiness; let me not lie under
the guilt of this kind which I have contracted, but let it be pardoned
to me, and let me never be left to myself to contract the like guilt
again." Note, It concerns us all to pray earnestly against the guilt of
blood. In this prayer he eyes God as the God of salvation. Note, Those
to whom God is the God of salvation he will deliver from guilt; for the
salvation he is the God of is salvation from sin. We may therefore
plead this with him, "Lord, thou art the God of my salvation, therefore
deliver me from the dominion of sin." He promises that, if God would
deliver him, his tongue should sing aloud of his righteousness; God
should have the glory both of pardoning mercy and of preventing grace.
God's righteousness is often put for his grace, especially in the great
business of justification and sanctification. This he would comfort
himself in and therefore sing of; and this he would endeavour both to
acquaint and to affect others with; he would sing aloud of it. This all
those should do that have had the benefit of it, and owe their all to
it. 2. He prays for the grace of God and promises to improve that grace
to his glory (v. 15): "O Lord! open thou my lips, not only that I may
teach and instruct sinners" (which the best preacher cannot do to any
purpose unless God give him the opening of the mouth, and the tongue of
the learned), "but that my mouth may show forth thy praise, not only
that I may have abundant matter for praise, but a heart enlarged in
praise." Guilt had closed his lips, had gone near to stop the mouth of
prayer; he could not for shame, he could not for fear, come into the
presence of that God whom he knew he had offended, much less speak to
him; his heart condemned him, and therefore he had little confidence
towards God. It cast a damp particularly upon his praises; when he had
lost the joys of his salvation his harp was hung upon the willow-trees;
therefore he prays, "Lord, open my life, put my heart in tune for
praise again." To those that are tongue-tied by reason of guilt the
assurance of the forgiveness of their sins says effectually,
Ephphatha--Be opened; and, when the lips are opened, what should they
speak but the praises of God, as Zacharias did? Luke i. 64.
II. David offers the sacrifice of a penitent contrite heart, as that
which he knew God would be pleased with. 1. He knew well that the
sacrificing of beasts was in itself of no account with God (v. 16):
Thou desirest not sacrifice (else would I give it with all my heart to
obtain pardon and peace); thou delightest not in burnt-offering. Here
see how glad David would have been to give thousands of rams to make
atonement for sin. Those that are thoroughly convinced of their misery
and danger by reason of sin would spare no cost to obtain the remission
of it, Mic. vi. 6, 7. But see how little God valued this. As trials of
obedience, and types of Christ, he did indeed require sacrifices to be
offered; but he had no delight in them for any intrinsic worth or value
they had. Sacrifice and offering thou wouldst not. As they cannot make
satisfaction for sin, so God cannot take any satisfaction in them, any
otherwise than as the offering of them is expressive of love and duty
to him. 2. He knew also how acceptable true repentance is to God (v.
17): The sacrifices of God are a broken spirit. See here, (1.) What the
good work is that is wrought in every true penitent--a broken spirit, a
broken and a contrite heart. It is a work wrought upon the heart; that
is it that God looks at, and requires, in all religious exercises,
particularly in the exercises of repentance. It is a sharp work wrought
there, no less than the breaking of the heart; not in despair (as we
say, when a man is undone, His heart is broken), but in necessary
humiliation and sorrow for sin. It is a heart breaking with itself, and
breaking from its sin; it is a heart pliable to the word of God, and
patient under the rod of God, a heart subdued and brought into
obedience; it is a heart that is tender, like Josiah's, and trembles at
God's word. Oh that there were such a heart in us! (2.) How graciously
God is pleased to accept of this. It is the sacrifices of God, not one,
but many; it is instead of all burnt-offering and sacrifice. The
breaking of Christ's body for sin is the only sacrifice of atonement,
for no sacrifice but that could take away sin; but the breaking of our
hearts for sin is a sacrifice of acknowledgment, a sacrifice of God,
for to him it is offered up; he requires it, he prepares it (he
provides this lamb for a burnt-offering), and he will accept of it.
That which pleased God was not the feeding of a beast, and making much
of it, but killing it; so it is not the pampering of our flesh, but the
mortifying of it, that God will accept. The sacrifice was bound, was
bled, was burnt; so the penitent heart is bound by convictions, bleeds
in contrition, and then burns in holy zeal against sin and for God. The
sacrifice was offered upon the altar that sanctified the gift; so the
broken heart is acceptable to God only through Jesus Christ; there is
no true repentance without faith in him; and this is the sacrifice
which he will not despise. Men despise that which is broken, but God
will not. He despised the sacrifice of torn and broken beasts, but he
will not despise that of a torn and broken heart. He will not overlook
it; he will not refuse or reject it; though it make God no satisfaction
for the wrong done him by sin, yet he does not despise it. The proud
Pharisee despised the broken-hearted publican, and he thought very
meanly of himself; but God did not despise him. More is implied than is
expressed; the great God overlooks heaven and earth, to look with
favour upon a broken and contrite heart, Isa. lxvi. 1, 2; lvii. 15.
III. David intercedes for Zion and Jerusalem, with an eye to the honour
of God. See what a concern he had,
1. For the good of the church of God (v. 18): Do good in thy good
pleasure unto Zion, that is, (1.) "To all the particular worshippers in
Zion, to all that love and fear thy name; keep them from falling into
such wounding wasting sins as these of mine; defend and succour all
that fear thy name." Those that have been in spiritual troubles
themselves know how to pity and pray for those that are in like manner
afflicted. Or, (2.) To the public interests of Israel. David was
sensible of the wrong he had done to Judah and Jerusalem by his sin,
how it had weakened the hands and saddened the hearts of good people,
and opened the mouths of their adversaries; he was likewise afraid
lest, he being a public person, his sin should bring judgments upon the
city and kingdom, and therefore he prays to God to secure and advance
those public interests which he had damaged and endangered. He prays
that God would prevent those national judgments which his sin had
deserved, that he would continue those blessings, and carry on that
good work, which it had threatened to retard and put a stop to. He
prays, not only that God would do good to Zion, as he did to other
places, by his providence, but that he would do it in his good
pleasure, with the peculiar favour he bore to that place which he had
chosen to put his name there, that the walls of Jerusalem, which
perhaps were now in the building, might be built up, and that good work
finished. Note, [1.] When we have most business of our own, and of
greatest importance at the throne of grace, yet then we must not forget
to pray for the church of God; nay, our Master has taught us in our
daily prayers to begin with that, Hallowed be thy name, Thy kingdom
come. [2.] The consideration of the prejudice we have done to the
public interests by our sins should engage us to do them all the
service we can, particularly by our prayers.
2. For the honour of the churches of God, v. 19. If God would show
himself reconciled to him and his people, as he had prayed, then they
should go on with the public services of his house, (1.) Cheerfully to
themselves. The sense of God's goodness to them would enlarge their
hearts in all the instances and expressions of thankfulness and
obedience. They will then come to his tabernacle with burnt-offerings,
with whole burnt-offerings, which were intended purely for the glory of
God, and they shall offer, not lambs and rams only, but bullocks, the
costliest sacrifices, upon his altar. (2.) Acceptably to God: "Thou
shalt be pleased with them, that is, we shall have reason to hope so
when we perceive the sin taken away which threatened to hinder thy
acceptance." Note, It is a great comfort to a good man to think of the
communion that is between God and his people in their public
assemblies, how he is honoured by their humble attendance on him and
they are happy in his gracious acceptance of it.
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P S A L M S
PSALM LII.
David, no doubt, was in very great grief when he said to Abiathar (1
Sam. xxii. 22), "I have occasioned the death of all the persons of thy
father's house," who were put to death upon Doeg's malicious
information; to give some vent to that grief, and to gain some relief
to his mind under it, he penned this psalm, wherein, as a prophet, and
therefore with as good an authority as if he had been now a prince upon
the throne, I. He arraigns Doeg for what he had done, ver. 1. II. He
accuses him, convicts him, and aggravates his crimes, ver. 2-4. III. He
passes sentence upon him, ver. 5. IV. He foretels the triumphs of the
righteous in the execution of the sentence, ver. 6, 7. V. He comforts
himself in the mercy of God and the assurance he had that he should yet
praise him, ver. 8, 9. In singing this psalm we should conceive a
detestation of the sin of lying, foresee the ruin of those that persist
in it, and please ourselves with the assurance of the preservation of
God's church and people, in spite of all the malicious designs of the
children of Satan, that father of lies.
The Wickedness of Doeg.
To the chief musician, Maschil. A psalm of David, when Doeg the Edomite
came and told Saul, and said unto him, David is come to the house of
Ahimelech.
1 Why boastest thou thyself in mischief, O mighty man? the goodness of
God endureth continually. 2 Thy tongue deviseth mischiefs; like a
sharp razor, working deceitfully. 3 Thou lovest evil more than good;
and lying rather than to speak righteousness. Selah. 4 Thou lovest
all devouring words, O thou deceitful tongue. 5 God shall likewise
destroy thee for ever, he shall take thee away, and pluck thee out of
thy dwelling place, and root thee out of the land of the living. Selah.
The title is a brief account of the story which the psalm refers to.
David now, at length, saw it necessary to quit the court, and shift for
his own safety, for fear of Saul, who had once and again attempted to
murder him. Being unprovided with arms and victuals, he, by a wile, got
Ahimelech the priest to furnish him with both. Doeg an Edomite happened
to be there, and he went and informed Saul against Ahimelech,
representing him as confederate with a traitor, upon which accusation
Saul grounded a very bloody warrant, to kill all the priests; and Doeg,
the prosecutor, was the executioner, 1 Sam. xxii. 9, &c. In these
verses,
I. David argues the case fairly with this proud and mighty man, v. 1.
Doeg, it is probably, was mighty in respect of bodily strength; but, if
he was, he gained no reputation to it by his easy victory over the
unarmed priests of the Lord; it is no honour for those that wear a
sword to hector those that wear an ephod. However, he was, by his
office, a mighty man, for he was set over the servants of Saul,
chamberlain of the household. This was he that boasted himself, not
only in the power he had to do mischief, but in the mischief he did.
Note, It is bad to do ill, but it is worse to boast of it and glory in
it when we have done, not only not to be ashamed of a wicked action,
but to justify it, not only to justify it, but to magnify it and value
ourselves upon it. Those that glory in their sin glory in their shame,
and then it becomes yet more shameful; mighty men are often mischievous
men, and boast of their heart's desire, Ps. x. 3. It is uncertain how
the following words come in: The goodness of God endures continually.
Some make it the wicked man's answer to this question. The patience and
forbearance of God (those great proofs of his goodness) are abused by
sinners to the hardening of their hearts in their wicked ways; because
sentence against their evil works is not executed speedily, nay,
because God is continually doing them good, therefore they boast in
mischief; as if their prosperity in their wickedness were an evidence
that there is no harm in it. But it is rather to be taken as an
argument against him, to show, 1. The sinfulness of his sin: "God is
continually doing good, and those that therein are like him have reason
to glory in their being so; but thou art continually doing mischief,
and therein art utterly unlike him, and contrary to him, and yet
gloriest in being so." 2. The folly of it: "Thou thinkest, with the
mischief which thou boastest of (so artfully contrived and so
successfully carried on), to run down and ruin the people of God; but
thou wilt find thyself mistaken: the goodness of God endures
continually for their preservation, and then they need not fear what
man can do unto them." The enemies in vain boast in their mischief
while we have God's mercy to boast in.
II. He draws up a high charge against him in the court of heaven, as he
had drawn up a high charge against Ahimelech in Saul's court, v. 2-4.
He accuses him of the wickedness of his tongue (that unruly evil, full
of deadly poison) and the wickedness of his heart, which that was an
evidence of. Four things he charges him with:--1. Malice. His tongue
does mischief, not only pricking like a needle, but cutting like a
sharp razor. Scornful bantering words would not content him; he loved
devouring words, words that would ruin the priests of the Lord, whom he
hated. 2. Falsehood. It was a deceitful tongue that he did this
mischief with (v. 4); he loved lying (v. 3), and this sharp razor did
work deceitfully (v. 2), that is, before he had this occasion given him
to discover his malice against the priests, he had acted very plausibly
towards them; though he was an Edomite, he attended the altars, and
brought his offerings, and paid his respects to the priests, as
decently as any Israelite; therein he put a force upon himself (for he
was detained before the Lord), but thus he gained an opportunity of
doing them so much the greater mischief. Or it may refer to the
information itself which he gave in against Ahimelech; for the matter
of fact was, in substance, true, yet it was misrepresented, and false
colours were put upon it, and therefore he might well be said to love
lying, and to have a deceitful tongue. He told the truth, but not all
the truth, as a witness ought to do; had he told that David made
Ahimelech believe he was then going upon Saul's errand, the kindness he
showed him would have appeared to be not only not traitorous against
Saul, but respectful to him. It will not save us from the guilt of
lying to be able to say, "There was some truth in what we said," if we
pervert it, and make it to appear otherwise than it was. 3. Subtlety in
sin: "Thy tongue devises mischiefs; that is, it speaks the mischief
which thy heart devises." The more there is of craft and contrivance in
any wickedness the more there is of the devil in it. 4. Affection to
sin: "Thou lovest evil more than good; that is, thou lovest evil, and
hast no love at all to that which is good; thou takest delight in
lying, and makest no conscience of doing right. Thou wouldst rather
please Saul by telling a lie than please God by speaking truth." Those
are of Doeg's spirit who, instead of being pleased (as we ought all to
be) with an opportunity of doing a man a kindness in his body, estate,
or good name, are glad when they have a fair occasion to do a man a
mischief, and readily close with an opportunity of that kind; that is
loving evil more than good. It is bad to speak devouring words, but it
is worse to love them either in others or in ourselves.
III. He reads his doom and denounces the judgments of God against him
for his wickedness (v. 5): "Thou hast destroyed the priests of the Lord
and cut them off, and therefore God shall likewise destroy thee for
ever." Sons of perdition actively shall be sons of perdition passively,
as Judas and the man of sin. Destroyers shall be destroyed; those
especially that hate, and persecute, and destroy the priests of the
Lord, his ministers and people, who are made to our God priests, a
royal priesthood, shall be taken away with a swift and everlasting
destruction. Doeg is here condemned, 1. To be driven out of the church:
He shall pluck thee out of the tabernacle, not thy dwelling-place, but
God's (so it is most probably understood); "thou shalt be cut off from
the favour of God, and his presence, and all communion with him, and
shalt have no benefit either by oracle or offering." Justly was he
deprived of all the privileges of God's house who had been so
mischievous to his servants; he had come sometimes to God's tabernacle,
and attended in his courts, but he was detained there; he was weary of
his service, and sought an opportunity to defame his family; it was
very fit therefore that he should be taken away, and plucked out
thence; we should forbid any one our house that should serve us so.
Note, We forfeit the benefit of ordinances if we make an ill use of
them. 2. To be driven out of the world; "He shall root thee out of the
land of the living, in which thou thoughtest thyself so deeply rooted."
When good men die they are transplanted from the land of the living on
earth, the nursery of the plants of righteousness, to that in heaven,
the garden of the Lord, where they shall take root for ever; but, when
wicked men die, they are rooted out of the land of the living, to
perish for ever, as fuel to the fire of divine wrath. This will be the
portion of those that contend with God.
The Ruin of Doeg Predicted.
6 The righteous also shall see, and fear, and shall laugh at him: 7
Lo, this is the man that made not God his strength; but trusted in the
abundance of his riches, and strengthened himself in his wickedness.
8 But I am like a green olive tree in the house of God: I trust in the
mercy of God for ever and ever. 9 I will praise thee for ever,
because thou hast done it: and I will wait on thy name; for it is good
before thy saints.
David was at this time in great distress; the mischief Doeg had done
him was but the beginning of his sorrows; and yet here we have him
triumphing, and that is more than rejoicing, in tribulation. Blessed
Paul, in the midst of his troubles, is in the midst of his triumphs, 2
Cor. ii. 14. David here triumphs,
I. In the fall of Doeg. Yet, lest this should look like personal
revenge, he does not speak of it as his own act, but the language of
other righteous persons. They shall observe God's judgments on Doeg,
and speak of them, 1. To the glory of God: They shall see and fear (v.
6); that is, they shall reverence the justice of God, and stand in awe
of him, as a God of almighty power, before whom the proudest sinner
cannot stand and before whom therefore we ought every one of us to
humble ourselves. Note, God's judgments on the wicked should strike an
awe upon the righteous and make them afraid of offending God and
incurring his displeasure, Ps. cxix. 120; Rev. xv. 3, 4. 2. To the
shame of Doeg. They shall laugh at him, not with a ludicrous, but a
rational serious laughter, as he that sits in heaven shall laugh at
him, Ps. ii. 4. He shall appear ridiculous, and worthy to be laughed
at. We are told how they shall triumph in God's just judgments on him
(v. 7): Lo, this is the man that made not God his strength. The fall
and ruin of a wealthy mighty man cannot but be generally taken notice
of, and every one is apt to make his remarks upon it; now this is the
remark which the righteous should make upon Doeg's fall, that no better
could come of it, since he took the wrong method of establishing
himself in his wealth and power. If a newly-erected fabric tumbles
down, every one immediately enquires where was the fault in the
building of it. Now that which ruined Doeg's prosperity was, (1.) That
he did not build it upon a rock: He made not God his strength, that is,
he did not think that the continuance of his prosperity depended upon
the favour of God, and therefore took no care to make sure that favour
nor to keep himself in God's love, made no conscience of his duty to
him nor sought him in the least. Those wretchedly deceive themselves
that think to support themselves in their power and wealth without God
and religion. (2.) That he did build it upon the sand. He thought his
wealth would support itself: He trusted in the abundance of his riches,
which, he imagined, were laid up for many years; nay, he thought his
wickedness would help to support it. He was resolved to stick at
nothing for the securing and advancing of his honour and power. Right
or wrong, he would get what he could and keep what he had, and be the
ruin of any one that stood in his way; and this, he thought, would
strengthen him. Those may have any thing that will make conscience of
nothing. But now see what it comes to; see what untempered mortar he
built his house with, now that it has fallen and he is himself buried
in the ruins of it.
II. In his own stability, v. 8, 9. "This mighty man is plucked up by
the roots; but I am like a green olive-tree, planted and rooted, fixed
and flourishing; he is turned out of God's dwelling-place, but I am
established in it, not detained, as Doeg, by any thing but the abundant
satisfaction I meet with there." Note, Those that by faith and love
dwell in the house of God shall be like green olive-trees there; the
wicked are said to flourish like a green bay-tree (Ps. xxxvii. 35),
which bears no useful fruit, though it has abundance of large leaves;
but the righteous flourish like a green olive-tree, which is fat as
well as flourishing (Ps. xcii. 14) and with its fatness honours God and
man (Judg. ix. 9), deriving its root and fatness from the good olive,
Rom. xi. 17. Now what must we do that we may be as green olive-trees?
1. We must live a life of faith and holy confidence in God and his
grace? "I see what comes of men's trusting in the abundance of their
riches, and therefore I trust in the mercy of God for ever and
ever--not in the world, but in God, not in my own merit, but in God's
mercy, which dispenses its gifts freely, even to the unworthy, and has
in it an all-sufficiency to be our portion and happiness." This mercy
is for ever; it is constant and unchangeable, and its gifts will
continue to all eternity. We must therefore for ever trust in it, and
never come off from that foundation. 2. We must live a life of
thankfulness and holy joy in God (v. 9): "I will praise thee for ever,
because thou hast done it, has avenged the blood of thy priests upon
their bloody enemy, and given him blood to drink, and hast performed
thy promise to me," which he was as sure would be done in due time as
if it were done already. It contributes very much to the beauty of our
profession, and to our fruitfulness in every grace, to be much in
praising God; and it is certain that we never want matter for praise.
3. We must live a life of expectation and humble dependence upon God:
"I will wait on thy name; I will attend upon thee in all those ways
wherein thou hast made thyself known, hoping for the discoveries of thy
favour to me and willing to tarry till the time appointed for them; for
it is good before thy saints," or in the opinion and judgment of thy
saints, with whom David heartily concurs. Communis sensus fidelium--All
the saints are of this mind, (1.) That God's name is good in itself,
that God's manifestations of himself to his people are gracious and
very kind; there is no other name given than his that can be our refuge
and strong tower. (2.) That it is very good for us to wait on that
name, that there is nothing better to calm and quiet our spirits when
they are ruffled and disturbed, and to keep us in the way of duty when
we are tempted to use any indirect courses for our own relief, than to
hope and quietly wait for the salvation of the Lord, Lam. iii. 26. All
the saints have experienced the benefit of it, who never attended him
in vain, never followed his guidance but it ended well, nor were ever
made ashamed of their believing expectations from him. What is good
before all the saints let us therefore abide and abound in, and in this
particularly: Turn thou to thy God; keep mercy and judgment, and wait
on thy God continually, Hos. xii. 6.
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P S A L M S
PSALM LIII.
God speaks once, yea, twice, and it were well if man would even then
perceive it; God, in this psalm, speaks twice, for this is the same
almost verbatim with the fourteenth psalm. The scope of it is to
convince us of our sins, to set us a blushing and trembling because of
them; and this is what we are with so much difficulty brought to that
there is need of line upon line to this purport. The word, as a
convincing word, is compared to a hammer, the strokes whereof must be
frequently repeated. God, by the psalmist here, I. Shows us how bad we
are, ver. 1. II. Proves it upon us by his own certain knowledge, ver.
2, 3. III. He speaks terror to persecutors, the worst of sinners, ver.
4, 5. IV. He speaks encouragement to God's persecuted people, ver. 6.
Some little variation there is between Ps. 14 and this, but none
considerable, only between ver. 5, 6, there, and ver. 5 here; some
expressions there used are here left out, concerning the shame which
the wicked put upon God's people, and instead of that, is here foretold
the shame which God would put upon the wicked, which alteration, with
some others, he made by divine direction when he delivered it the
second time to the chief musician. In singing it we ought to lament the
corruption of the human nature, and the wretched degeneracy of the
world we live in, yet rejoicing in hope of the great salvation.
Human Depravity.
To the chief musician upon Mahalath, Maschil. A psalm of David.
1 The fool hath said in his heart, There is no God. Corrupt are they,
and have done abominable iniquity: there is none that doeth good. 2
God looked down from heaven upon the children of men, to see if there
were any that did understand, that did seek God. 3 Every one of them
is gone back: they are altogether become filthy; there is none that
doeth good, no, not one. 4 Have the workers of iniquity no knowledge?
who eat up my people as they eat bread: they have not called upon God.
5 There were they in great fear, where no fear was: for God hath
scattered the bones of him that encampeth against thee: thou hast put
them to shame, because God hath despised them. 6 Oh that the
salvation of Israel were come out of Zion! When God bringeth back the
captivity of his people, Jacob shall rejoice, and Israel shall be glad.
This psalm was opened before, and therefore we shall here only observe,
in short, some things concerning sin, in order to the increasing of our
sorrow for it and hatred of it. 1. The fact of sin. Is that proved? Can
the charge be made out? Yes, God is a witness to it, an unexceptionable
witness: from the place of his holiness he looks on the children of
men, and sees how little good there is among them, v. 2. All the
sinfulness of their hearts and lives in naked and open before him. 2.
The fault of sin. Is there any harm in it? Yes, it is iniquity (v. 1,
4); it is an unrighteous thing; it is that which there is no good in
(v. 1, 3); it is an evil thing; it is the worst of evils; it is that
which makes this world such an evil world as it is; it is going back
from God, v. 3. 3. The fountain of sin. How comes it that men are so
bad? Surely it is because there is no fear of God before their eyes:
they say in their hearts, "There is no God at all to call us to an
account, none that we need to stand in awe of." Men's bad practices
flow from their bad principles; if they profess to know God, yet in
works, because in thoughts, they deny him. 4. The folly of sin. He is a
fool (in the account of God, whose judgment we are sure is right) that
harbours such corrupt thoughts. Atheists, whether in opinion or
practice, are the greatest fools in the world. Those that do not seek
God do not understand; they are like brute-beasts that have no
understanding; for man is distinguished from the brutes, not so much by
the powers of reason as by a capacity for religion. The workers of
iniquity, whatever they pretend to, have no knowledge; those may truly
be said to know nothing that do not know God, v. 4. 5. The filthiness
of sin. Sinners are corrupt (v. 1); their nature is vitiated and
spoiled, and the more noble the nature is the more vile it is when it
is depraved, as that of the angels. Corruptio optimi est pessima--The
best things, when corrupted, become the worst. Their iniquity is
abominable; it is odious to the holy God, and it renders them so;
whereas otherwise he hates nothing that he has made. It makes men
filthy, altogether filthy. Wilful sinners are offensive in the nostrils
of the God of heaven and of the holy angels. What decency soever proud
sinners pretend to, it is certain that wickedness is the greatest
defilement in the world. 6. The fruit of sin. See to what a degree of
barbarity it brings men at last; when men's hearts are hardened through
the deceitfulness of sin see their cruelty to their brethren, that are
bone of their bone--because they will not run with them to the same
excess of riot, they eat them up as they eat bread; as if they had not
only become beasts, but beasts of prey. And see their contempt of God
at the same time. They have not called upon him, but scorn to be
beholden to him. 7. The fear and shame that attend sin (v. 5): There
were those in great fear who had made God their enemy; their own guilty
consciences frightened them, and filled them with horror, though
otherwise there was no apparent cause of fear. The wicked flees when
none pursues. See the ground of this fear; it is because God has
formerly scattered the bones of those that encamped against his people,
not only broken their power and dispersed their forces, but slain them,
and reduced their bodies to dry bones, like those scattered at the
grave's mouth, Ps. cxli. 7. Such will be the fate of those that lay
siege to the camp of the saints and the beloved city, Rev. xx. 9. The
apprehensions of this cannot but put those into frights that eat up
God's people. This enables the virgin, the daughter of Zion, to put
them to shame, and expose them, because God has despised them, to laugh
at them, because he that sits in heaven laughs at them. We need not
look upon those enemies with fear whom God looks upon with contempt. If
he despises them, we may. 8. The faith of the saints, and their hope
and power touching the cure of this great evil, v. 6. There will come a
Saviour, a great salvation, a salvation from sin. Oh that it might be
hastened! for it will bring in glorious and joyful times. There were
those in the Old-Testament times that looked and hoped, that prayed and
waited, for this redemption. (1.) God will, in due time, save his
church from the sinful malice of its enemies, which will bring joy to
Jacob and Israel, that have long been in a mournful melancholy state.
Such salvations were often wrought, and all typical of the everlasting
triumphs of the glorious church. (2.) He will save all believers from
their own iniquities, that they may not be led captive by them, which
will be everlasting matter of joy to them. From this work the Redeemer
had his name--Jesus, for he shall save his people from their sins,
Matt. i. 21.
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P S A L M S
PSALM LIV.
The key of this psalm hangs at the door, for the title tells us upon
what occasion it was penned--when the inhabitants of Ziph, men of Judah
(types of Judas the traitor), betrayed David to Saul, by informing him
where he was and putting him in a way how to seize him. This they did
twice (1 Sam. xxiii. 19; xxvi. 1), and it is upon record to their
everlasting infamy. The psalm is sweet; the former part of it, perhaps,
was meditated when he was in his distress and put into writing when the
danger was over, with the addition of the last two verses, which
express his thankfulness for the deliverance, which yet might be
written in faith, even when he was in the midst of his fright. Here, I.
He complains to God of the malice of his enemies, and prays for help
against them, ver. 1-3. II. He comforts himself with an assurance of
the divine favour and protection, and that, in due time, his enemies
should be confounded and be delivered, ver. 4-7. What time we are in
distress we may comfortably sing this psalm.
Complaints.
To the chief musician on Neginoth, Maschil. A psalm of David, when
the Ziphim came and said to Saul, Doth not David hide himself with us?
1 Save me, O God, by thy name, and judge me by thy strength. 2 Hear
my prayer, O God; give ear to the words of my mouth. 3 For strangers
are risen up against me, and oppressors seek after my soul: they have
not set God before them. Selah.
We may observe here, 1. The great distress that David was now in, which
the title gives an account of. The Ziphim came of their own accord, and
informed Saul where David was, with a promise to deliver him into his
hand. One would have thought that when David had retired into the
country he would not be pursued, into a desert country he would not be
discovered, and into his own country he would not be betrayed; and yet
it seems he was. Never let a good man expect to be safe an easy till he
comes to heaven. How treacherous, how officious, were these Ziphim! It
is well that God is faithful, for men are not to be trusted, Mic. vii.
5. 2. His prayer to God for succour and deliverance, v. 1, 2. He
appeals to God's strength, by which he was able to help him, and to his
name, by which he was engaged to help him, and begs he would save him
from his enemies and judge him, that is, plead his cause and judge for
him. David has no other plea to depend upon than God's name, no other
power to depend upon than God's strength, and those he makes his refuge
and confidence. This would be the effectual answer of his prayers (v.
2), which even in his flight, when he had not opportunity for solemn
address to God, he was ever and anon lifting up to heaven: Hear my
prayer, which comes from my heart, and give ear to the words of my
mouth. 3. His plea, which is taken from the character of his enemies,
v. 3. (1.) They are strangers; such were the Ziphites, unworthy the
name of Israelites. "They have used me more basely and barbarously than
the Philistines themselves would have done." The worst treatment may be
expected from those who, having broken through the bonds of relation
and alliance, make themselves strangers. (2.) They are oppressors; such
was Saul, who, as a king, should have used his power for the protection
of all his good subjects, but abused it for their destruction. Nothing
is so grievous as oppression in the seat of judgment, Eccl. iii. 16.
Paul's greatest perils were by his own countrymen and by false brethren
(2 Cor. xi. 26), and so were David's. (3.) They were very formidable
and threatening; they not only hated him and wished him ill, but they
rose up against him in a body, joining their power to do him a
mischief. (4.) They were very spiteful and malicious: They seek after
my soul; they hunt for the precious life; no less will satisfy them. We
may, in faith, pray that God would not by his providence give success,
lest it should look like giving countenance, to such cruel bloody men.
(5.) They were very profane and atheistical, and, for this reason, he
thought God was concerned in honour to appear against them: They have
not set God before them, that is, they have quite cast off the thoughts
of God; they do not consider that his eye is upon them, that, in
fighting against his people, they fight against him, nor have they any
dread of the certain fatal consequences of such an unequal engagement.
Note, From those who do not set God before them no good is to be
expected; nay, what wickedness will not such men be guilty of? What
bonds of nature, or friendship, or gratitude, or covenant, will hold
those that have broken through the fear of God? Selah--Mark this. Let
us all be sure to set God before us at all times; for, if we do not we
are in danger of becoming desperate.
Consolations.
4 Behold, God is mine helper: the Lord is with them that uphold my
soul. 5 He shall reward evil unto mine enemies: cut them off in thy
truth. 6 I will freely sacrifice unto thee: I will praise thy name, O
Lord; for it is good. 7 For he hath delivered me out of all trouble:
and mine eye hath seen his desire upon mine enemies.
We have here the lively actings of David's faith in his prayer, by
which he was assured that the issue would be comfortable, though the
attempt upon him was formidable.
I. He was sure that he had God on his side, that God took his part (v.
4); he speaks it with an air of triumph and exultation, Behold, God is
my helper. If we be for him, he is for us; and, if he be for us, we
shall have such help in him that we need not fear any power engaged
against us. Though men and devils aim to be our destroyers, they shall
not prevail while God is our helper: The Lord is with those that uphold
my soul. Compare Ps. cxviii. 7, "The Lord taketh my part with those
that help me. There are some that uphold me, and God is one of them; he
is the principal one; none of them could help me if he did not help
them." Every creature is that to us (and no more) that God makes it to
be. He means, "The Lord is he that upholds my soul, and keeps me from
tiring in my work and sinking under my burdens." He that by his
providence upholds all things by his grace upholds the souls of his
people. God, who will in due time save his people, does, in the mean
time, sustain them and bear them up, so that the spirit he has made
shall not fail before him.
II. God taking part with him, he doubted not but his enemies should
both flee and fall before him (v. 5): "He shall reward evil unto my
enemies that observe me, seeking an opportunity to do me a mischief.
The evil they designed against me the righteous God will return upon
their own heads." David would not render evil to them, but he knew God
would: I as a deaf man heard not, for thou wilt hear. The enemies we
forgive, if they repent not, God will judge; and for this reason we
must not avenge ourselves, because God has said, Vengeance is mine. But
he prays, Cut them off in thy truth. This is not a prayer of malice,
but a prayer of faith; for it has an eye to the word of God, and only
desires the performance of that. There is truth in God's threatenings
as well as in his promises, and sinners that repent not will find it so
to their cost.
III. He promises to give thanks to God for all the experiences he had
had of his goodness to him (v. 6): I will sacrifice unto thee. Though
sacrifices were expensive, yet, when God required that his worshippers
should in that way praise him, David would not only offer them, but
offer them freely and without grudging. All our spiritual sacrifices
must, in this sense, be free-will-offerings; for God loves a cheerful
giver. Yet he will not only bring his sacrifice, which was but the
shadow, the ceremony; he will mind the substance: I will praise thy
name. A thankful heart, and the calves of our lips giving thanks to his
name, are the sacrifices God will accept: "I will praise thy name, for
it is good. Thy name is not only great but good, and therefore to be
praised. To praise thy name is not only what we are bound to, but it is
good, it is pleasant, it is profitable; it is good for us (Ps. xcii.
1); therefore I will praise thy name."
IV. He speaks of his deliverance as a thing done (v. 7): I will praise
thy name, and say, "He has delivered me; this shall be my song then."
That which he rejoices in is a complete deliverance--He has delivered
me from all trouble; and a deliverance to his heart's content--My eye
has seen its desire upon my enemies, not seen them cut off and ruined,
but forced to retreat, tidings being brought to Saul that the
Philistines were upon him, 1 Sam. xxiii. 27, 28. All David desired was
to be himself safe; when he saw Saul draw off his forces he saw his
desire. He has delivered me from all trouble. Either, 1. With this
thought David comforted himself when he was in distress: "He has
delivered me from all trouble hitherto, and many a time I have gained
my point, and seen my desire on my enemies; therefore he will deliver
me out of this trouble." We should thus, in our greatest straits,
encourage ourselves with our past experiences. Or, 2. With this thought
he magnified his present deliverance when the fright was over, that it
was an earnest of further deliverance. He speaks of the completing of
his deliverance as a thing done, though he had as yet many troubles
before him, because, having God's promise for it, he was as sure of it
as if it had been done already. "He that has begun to deliver me from
all troubles, and will at length give me to see my desire upon my
enemies." This may perhaps point at Christ, of whom David was a type;
God would deliver him out of all the troubles of his state of
humiliation, and he was perfectly sure of it; and all things are said
to be put under his feet; for, though we see not yet all things put
under him, yet we are sure he shall reign till all his enemies be made
his footstool, and he shall see his desire upon them. However, it is an
encouragement to all believers to make that use of their particular
deliverances which St. Paul does (like David here), 2 Tim. iv. 17, 18,
He that delivered me from the mouth of the lion shall deliver me from
every evil work, and will preserve me to his heavenly kingdom.
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P S A L M S
PSALM LV.
It is the conjecture of many expositors that David penned this psalm
upon occasion of Absalom's rebellion, and that the particular enemy he
here speaks of, that dealt treacherously with him, was Ahithophel; and
some will therefore make David's troubles here typical of Christ's
sufferings, and Ahithophel's treachery a figure of Judas's, because
they both hanged themselves. But there is nothing in it particularly
applied to Christ in the New Testament. David was in great distress
when he penned this psalm. I. He prays that God would manifest his
favour to him, and pleads his own sorrow and fear, ver. 1-8. II. He
prays that God would manifest his displeasure against his enemies, and
pleads their great wickedness and treachery, ver. 9-15 and again ver.
20, 21. III. He assures himself that God would, in due time, appear for
him against his enemies, comforts himself with the hopes of it, and
encourages others to trust in God, ver. 16-19 and again ver. 22, 23. In
singing this psalm we may, if there be occasion, apply it to our own
troubles; if not, we may sympathize with those to whose case it comes
nearer, foreseeing that there will be, at last, indignation and wrath
to the persecutors, salvation and joy to the persecuted.
Supplications of David in Distress.
To the chief musician on Neginoth, Maschil. A psalm of David.
1 Give ear to my prayer, O God; and hide not thyself from my
supplication. 2 Attend unto me, and hear me: I mourn in my complaint,
and make a noise; 3 Because of the voice of the enemy, because of the
oppression of the wicked: for they cast iniquity upon me, and in wrath
they hate me. 4 My heart is sore pained within me: and the terrors of
death are fallen upon me. 5 Fearfulness and trembling are come upon
me, and horror hath overwhelmed me. 6 And I said, Oh that I had wings
like a dove! for then would I fly away, and be at rest. 7 Lo, then
would I wander far off, and remain in the wilderness. Selah. 8 I
would hasten my escape from the windy storm and tempest.
In these verses we have,
I. David praying. Prayer is a salve for every sore and a relief to the
spirit under every burden: Give ear to my prayer, O God! v. 1, 2. He
does not set down the petitions he offered up to God in his distress,
but begs that God would hear the prayers which, at every period, his
heart lifted up to God, and grant an answer of peace to them: Attend to
me, hear me. Saul would not hear his petitions; his other enemies
regarded not his pleas; but, "Lord, be thou pleased to hearken to me.
Hide not thyself from my supplication, either as one unconcerned and
not regarding it, nor seeming to take any notice of it, or as one
displeased, angry at me, and therefore at my prayer." If we, in our
prayers, sincerely lay open ourselves, our case, our hearts, to God, we
have reason to hope that he will not hide himself, his favours, his
comforts, from us.
II. David weeping; for in this he was a type of Christ that he was a
man of sorrows and often in tears (v. 2): "I mourn in my complaint" (or
in my meditation, my melancholy musings), "and I make a noise; I cannot
forbear such sighs and groans, and other expressions of grief, as
discover it to those about me." Great griefs are sometimes noisy and
clamorous, and thus are, in some measure, lessened, while those
increase that are stifled, and have no vent given them. But what was
the matter? v. 3. It is because of the voice of the enemy, the menaces
and insults of Absalom's party, that swelled, and hectored, and stirred
up the people to cry out against David, and shout him out of his palace
and capital city, as afterwards the chief priests stirred up the mob to
cry out against the Son of David, Away with him--Crucify him. Yet it
was not the voice of the enemy only that fetched tears from David's
eyes, but their oppression, and the hardship he was thereby reduced to:
They cast iniquity upon me. They could not justly charge David with any
mal-administration in his government, could not prove any act of
oppression or injustice upon him, but they loaded him with calumnies.
Though they found no iniquity in him relating to his trust as a king,
yet they cast all manner of iniquity upon him, and represented him to
the people as a tyrant fit to be expelled. Innocency itself is no
security against violent and lying tongues. They hated him themselves,
nay, in wrath they hated him; there was in their enmity both the heat
and violence of anger, or sudden passion, and the implacableness of
hatred and rooted malice; and therefore they studied to make him
odious, that others also might hate him. This made him mourn, and the
more because he could remember the time when he was the darling of the
people, and answered to his name, David--a beloved one.
III. David trembling, and in great consternation. We may well suppose
him to be so upon the breaking out of Absalom's conspiracy and the
general defection of the people, even those that he had little reason
to suspect. 1. See what fear seized him. David was a man of great
boldness, and in some very eminent instances had signalized his
courage, and yet, when the danger was surprising and imminent, his
heart failed him. Let not the stout man therefore glory in his courage
any more than the strong man in his strength. Now David's heart is
sorely pained within him; the terrors of death have fallen upon him, v.
4. Fearfulness of mind and trembling of body came upon him, and horror
covered and overwhelmed him, v. 5. When without are fightings no marvel
that within are fears; and, if it was upon the occasion of Absalom's
rebellion, we may suppose that the remembrance of his sin in the matter
of Uriah, which God was now reckoning with him for, added as much more
to the fright. Sometimes David's faith made him, in a manner, fearless,
and he could boldly say, when surrounded with enemies, I will not be
afraid what man can do unto me. But at other times his fears prevail
and tyrannise; for the best men are not always alike strong in faith.
2. See how desirous he was, in this fright, to retire into a desert,
any where to be far enough from hearing the voice of the enemy and
seeing their oppressions. He said (v. 6), said it to God in prayer,
said it to himself in meditation, said it to his friends in complaint,
O that I had wings like a dove! Much as he had been sometimes in love
with Jerusalem, now that it had become a rebellious city he longed to
get clear of it, and, like the prophet, wished he had in the wilderness
a lodging place of way-faring men, that he might leave his people and
go from them; for they were an assembly of treacherous men, Jer. ix. 2.
This agrees very well with David's resolution upon the breaking out of
that plot, Arise, let us flee, and make speed to depart, 2 Sam. xv. 14.
Observe, (1.) How he would make his escape. He was so surrounded with
enemies that he saw not how he could escape but upon the wing, and
therefore he wishes, O that I had wings! not like a hawk that flies
swiftly; he wishes for wings, not to fly upon the prey, but to fly from
the birds of prey, for such his enemies were. The wings of a dove were
most agreeable to him who was of a dove-like spirit, and therefore the
wings of an eagle would not become him. The dove flies low, and takes
shelter as soon as she can, and thus would David fly. (2.) What he
would make his escape from--from the wind, storm, and tempest, the
tumult and ferment that the city was now in, and the danger to which he
was exposed. Herein he was like a dove, that cannot endure noise. (3.)
What he aimed at in making this escape, not victory but rest: "I would
fly away and be at rest, v. 6. I would fly any where, if it were to a
barren frightful wilderness, ever so far off, so I might be quiet," v.
7. Note, Peace and quietness in silence and solitude are what the
wisest and best of men have most earnestly coveted, and the more when
they have been vexed and wearied with the noise and clamour of those
about them. Gracious souls wish to retire from the hurry and bustle of
this world, that they may sweetly enjoy God and themselves; and, if
there be any true peace on this side heaven, it is they that enjoy it
in those retirements. This makes death desirable to a child of God,
that it is a final escape from all the storms and tempests of this
world to perfect and everlasting rest.
Prophetic Imprecations.
9 Destroy, O Lord, and divide their tongues: for I have seen violence
and strife in the city. 10 Day and night they go about it upon the
walls thereof: mischief also and sorrow are in the midst of it. 11
Wickedness is in the midst thereof: deceit and guile depart not from
her streets. 12 For it was not an enemy that reproached me; then I
could have borne it: neither was it he that hated me that did magnify
himself against me; then I would have hid myself from him: 13 But it
was thou, a man mine equal, my guide, and mine acquaintance. 14 We
took sweet counsel together, and walked unto the house of God in
company. 15 Let death seize upon them, and let them go down quick
into hell: for wickedness is in their dwellings, and among them.
David here complains of his enemies, whose wicked plots had brought
him, though not to his faith's end, yet to his wits' end, and prays
against them by the spirit of prophecy. Observe here,
I. The character he gives of the enemies he feared. They were of the
worst sort of men, and his description of them agrees very well with
Absalom and his accomplices. 1. He complains of the city of Jerusalem,
which strangely fell in with Absalom and fell off from David, so that
he had none there but his own guards and servants that he could repose
any confidence in: How has that faithful city become a harlot! David
did not take the representation of it from others; but with his own
eyes, and with a sad heart, did himself see nothing but violence and
strife in the city (v. 9); for, when they grew disaffected and disloyal
to David, they grew mischievous one to another. If he walked the rounds
upon the walls of the city, he saw that violence and strife went about
it day and night, and mounted its guards, v. 10. All the arts and
methods which the rebels used for the fortifying of the city were made
up on violence and strife, and there were no remains of honesty or love
among them. If he looked into the heart of the city, mischief and
injury, mutual wrong and vexation, were in the midst of it: Wickedness,
all manner of wickedness, is in the midst thereof. Jusque datum
sceleri--Wickedness was legalized. Deceit and guile, and all manner of
treacherous dealing, departed not from her streets, v. 11. It may be
meant of their base and barbarous usage of David's friends and such as
they knew were firm and faithful to him; they did them all the mischief
they could, by fraud or force. Is this the character of Jerusalem, the
royal city, and, which is more, the holy city, and in David's time too,
so soon after the thrones of judgment and the testimony of Israel were
both placed there? Is this the city that men call the perfection of
beauty? Lam. ii. 15. Is Jerusalem, the head-quarters of God's priests,
so ill taught? Can Jerusalem be ungrateful to David himself, its own
illustrious founder, and be made too hot for him, so that he cannot
reside in it? Let us not be surprised at the corruptions and disorders
of this church on earth, but long to see the New Jerusalem, where there
is no violence nor strife, no mischief nor guilt, and into which no
unclean thing shall enter, nor any thing that disquiets. 2. He
complains of one of the ringleaders of the conspiracy, that had been
very industrious to foment jealousies, to misrepresent him and his
government, and to incense the city against him. It was one that
reproached him, as if he either abused his power or neglected the use
of it, for that was Absalom's malicious suggestion: There is no man
deputed of the king to hear thee, 2 Sam. xv. 3. That and similar
accusations were industriously spread among the people; and who was
most active in it? "Not a sworn enemy, not Shimei, nor any of the
nonjurors; then I could have borne it, for I should not have expected
better from them" (and we find how patiently he did bear Shimei's
curses); "not one that professed to hate me, then I would have stood
upon my guard against him, would have hidden myself and counsels from
him, so that it would not have been in his power to betray me. But it
was thou, a man, my equal," v. 13. The Chaldee-paraphrase names
Ahithophel as the person here meant, and nothing in that plot seems to
have discouraged David so much as to hear that Ahithophel was among the
conspirators with Absalom (2 Sam. xv. 31), for he was the king's
counsellor, 1 Chron. xxvii. 33. "It was thou, a man, my equal, one whom
I esteemed as myself, a friend as my own soul, whom I had laid in my
bosom and made equal with myself, to whom I had communicated all my
secrets and who knew my mind as well as I myself did,--my guide, with
whom I advised and by whom I was directed in all my affairs, whom I
made president of the council and prime-minister of state,--my intimate
acquaintance and familiar friend; this is the man that now abuses me. I
have been kind to him, but I find him thus basely ungrateful. I have
put a trust in him, but I find him thus basely treacherous; nay, and he
could not have done me the one-half of the mischief he does if I had
not shown him so much respect." All this must needs be very grievous to
an ingenuous mind, and yet this was not all; this traitor had seemed a
saint, else he had never been David's bosom-friend (v. 14): "We took
counsel together, spent many an hour together, with a great deal of
pleasure, in religious discourse," or, as Dr. Hammond reads it, "We
joined ourselves together to the assembly; I gave him the right hand of
fellowship in holy ordinances, and then we walked to the house of God
in company, to attend the public service." Note, (1.) There always has
been, and always will be, a mixture of good and bad, sound and unsound,
in the visible church, between whom, perhaps for a long time, we can
discern no difference; but the searcher of hearts does. David, who went
to the house of God in his sincerity, had Ahithophel in company with
him, who went in his hypocrisy. The Pharisee and the publican went
together to the temple to pray; but, sooner or later, those that are
perfect and those that are not will be made manifest. (2.) Carnal
policy may carry men on very far and very long in a profession of
religion while it is in fashion, and will serve a turn. In the court of
pious David none was more devout than Ahithophel, and yet his heart was
not right in the sight of God. (3.) We must not wonder if we be sadly
deceived in some that have made great pretensions to those two sacred
things, religion and friendship; David himself, though a very wise man,
was thus imposed upon, which may make similar disappointments the more
tolerable to us.
II. His prayers against them, which we are both to stand in awe of and
to comfort ourselves in, as prophecies, but not to copy into our
prayers against any particular enemies of our own. He prays, 1. That
God would disperse them, as he did the Babel-builders (v. 9): "Destroy,
O Lord! and divide their tongues; that is, blast their counsels, by
making them to disagree among themselves, and clash with one another.
Send an evil spirit among them, that they may not understand one
another, but be envious and jealous one of another." This prayer was
answered in the turning of Ahithophel's counsel into foolishness, by
setting up the counsel of Hushai against it. God often destroys the
church's enemies by dividing them; nor is there a surer way to the
destruction of any people than their division. A kingdom, an interest,
divided against itself, cannot long stand. 2. That God would destroy
them, as he did Dathan and Abiram, and their associates, who were
confederate against Moses, whose throat being an open sepulchre, the
earth therefore opened and swallowed them up. This was then a new thing
which God executed, Num. xvi. 30. But David prays that it might now be
repeated, or something equivalent (v. 15): "Let death seize upon them
by divine warrant, and let them go down quickly into hell; let them be
dead, and buried, and so utterly destroyed, in a moment; for wickedness
is wherever they are; it is in the midst of them." The souls of
impenitent sinners go down quick, or alive, into hell, for they have a
perfect sense of their miseries, and shall therefore live still, that
they may be still miserable. This prayer is a prophecy of the utter,
the final, the everlasting ruin of all those who, whether secretly or
openly, oppose and rebel against the Lord's Messiah.
Confidence in God.
16 As for me, I will call upon God; and the Lord shall save me. 17
Evening, and morning, and at noon, will I pray, and cry aloud: and he
shall hear my voice. 18 He hath delivered my soul in peace from the
battle that was against me: for there were many with me. 19 God shall
hear, and afflict them, even he that abideth of old. Selah. Because
they have no changes, therefore they fear not God. 20 He hath put
forth his hands against such as be at peace with him: he hath broken
his covenant. 21 The words of his mouth were smoother than butter,
but war was in his heart: his words were softer than oil, yet were they
drawn swords. 22 Cast thy burden upon the Lord, and he shall sustain
thee: he shall never suffer the righteous to be moved. 23 But thou, O
God, shalt bring them down into the pit of destruction: bloody and
deceitful men shall not live out half their days; but I will trust in
thee.
In these verses,
I. David perseveres in his resolution to call upon God, being well
assured that he should not seek him in vain (v. 16): "As for me, let
them take what course they please to secure themselves, let violence
and strife be their guards, prayer shall be mine; this I have found
comfort in, and therefore this will I abide by: I will call upon God,
and commit myself to him, and the Lord shall save me;" for whosoever
shall call on the name of the Lord, in a right manner, shall be saved,
Rom. x. 13. He resolves to be both fervent and frequent in this duty.
1. He will pray fervently: "I will pray and cry aloud. I will meditate"
(so the former word signifies); "I will speak with my own heart, and
the prayer shall come thence." Then we pray aright when we pray with
all that is within us, think first and then pray over our thoughts; for
the true nature of prayer is lifting up the heart to God. Having
meditated, he will cry, he will cry aloud; the fervour of his spirit in
prayer shall be expressed and yet more excited by the intenseness and
earnestness of his voice. 2. He will pray frequently, every day, and
three times a day--evening, and morning, and at noon. It is probable
that this had been his constant practice, and he resolves to continue
it now that he is in his distress. Then we may come the more boldly to
the throne of grace in trouble when we do not then first begin to seek
acquaintance with God, but it is what we have constantly practised, and
the trouble finds the wheels of prayer going. Those that think three
meals a day little enough for the body ought much more to think three
solemn prayers a day little enough for the soul, and to count it a
pleasure, not a task. As it is fit that in the morning we should begin
the day with God, and in the evening close it with him, so it is fit
that in the midst of the day we should retire awhile to converse with
him. It was Daniel's practice to pray three times a day (Dan. vi. 10),
and noon was one of Peter's hours of prayer, Acts x. 9. Let not us be
weary of praying often, for God is not weary of hearing. "He shall hear
my voice, and not blame me for coming too often, but the oftener the
better, the more welcome."
II. He assures himself that God would in due time give an answer of
peace to his prayers.
1. That he himself should be delivered and his fears prevented; those
fears with which he was much disordered (v. 4, 5) by the exercise of
faith were now silenced, and he begins to rejoice in hope (v. 18): God
has delivered my soul in peace, that is, he will deliver it; David is
as sure of the deliverance as if it were already wrought. His enemies
were at war with him, and the battle was against him, but God delivered
him in peace, that is, brought him off with as much comfort as if he
had never been in danger. If he did not deliver him in victory, yet he
delivered him in peace, inward peace. He delivered his soul in peace;
by patience and holy joy in God he kept possession of that. Those are
safe and easy whose hearts and minds are kept by that peace of God
which passes all understanding, Phil. iv. 7. David, in his fright,
thought all were against him; but now he sees there were many with him,
more than he imagined; his interest proved better than he expected, and
this he gives to God the glory of: for it is he that raises us up
friends when we need them, and makes them faithful to us. There were
many with him; for though his subjects deserted him, and went over to
Absalom, yet God was with him and the good angels. With an eye of faith
he now sees himself surrounded, as Elisha was, with chariots of fire
and horses of fire, and therefore triumphs thus, There are many with
me, more with me than against me, 2 Kings vi. 16, 17.
2. That his enemies should be reckoned with, and brought down. They had
frightened him with their menaces (v. 3), but here he says enough to
frighten them and make them tremble with more reason, and no remedy;
for they could not ease themselves of their fears as David could, by
faith in God.
(1.) David here gives their character as the reason why he expected God
would bring them down. [1.] They are impious and profane, and stand in
no awe of God, of his authority or wrath (v. 19): "Because they have no
changes (no afflictions, no interruption to the constant course of
their prosperity, no crosses to empty them from vessel to vessel)
therefore they fear not God; they live in a constant neglect and
contempt of God and religion, which is the cause of all their other
wickedness, and by which they are certainly marked for destruction."
[2.] They are treacherous and false, and will not be held by the most
sacred and solemn engagements (v. 20): "He has put forth his hand
against such as are at peace with him, that never provoked him, nor
gave him any cause to quarrel with them; nay, to whom he had given all
possible encouragement to expect kindness from him. He has put forth
his hand against those whom he had given his hand to, and has broken
his covenant both with God and man, has perfidiously violated his
engagement to both," than which nothing makes men riper for ruin. [3.]
They are base and hypocritical, pretending friendship while they design
mischief (v. 21): "The words of his mouth" (probably, he means
Ahithophel particularly) "were smoother than butter and softer than
oil, so courteous was he and obliging, so free in his professions of
respect and kindness and the proffers of his service; yet, at the same
time, war was in his heart, and all this courtesy was but a stratagem
of war, and those very words had such a mischievous design in them that
they were as drawn swords designed to stab." They smile in a man's
face, and cut his throat at the same time, as Joab, that kissed and
killed. Satan is such an enemy; he flatters men into their ruin. When
he speaks fair, believe him not.
(2.) David here foretels their ruin. [1.] God shall afflict them, and
bring them into straits and frights, and recompense tribulation to
those that have troubled his people, and this in answer to the prayers
of his people: God shall hear and afflict them, hear the cries of the
oppressed and speak terror to their oppressors, even he that abides of
old, who is God from everlasting, and world without end, and who sits
Judge from the beginning of time, and has always presided in the
affairs of the children of men. Mortal men, though ever so high and
strong, will easily be crushed by an eternal God and are a very unequal
match for him. This the saints have comforted themselves with in
reference to the threatening power of the church's enemies (Hab. i.
12): Art thou not from everlasting, O Lord? [2.] God shall bring them
down, not only to the dust, but to the pit of destruction (v. 23), to
the bottomless pit, which is called destruction, Job xxvi. 6. He
afflicted them (v. 19) to see if that would humble and reform them;
but, they not being wrought upon by that, he shall at last bring them
to ruin. Those that are not reclaimed by the rod of affliction will
certainly be brought down into the pit of destruction. They are bloody
and deceitful men (that is, the worst of men) and therefore shall not
live out half their days, not half so long as men ordinarily live, and
as they might have lived in a course of nature, and as they themselves
expected to live. They shall live as long as the Lord of life, the
righteous Judge, has appointed, with whom the number of our months is;
but he has determined to cut them off by an untimely death in the midst
of their days. They were bloody men, and cut others off, and therefore
God will justly cut them off: they were deceitful men, and defrauded
others of the one-half perhaps of what was their due, and now God will
cut them short, though not of that which was their due, yet of that
which they counted upon.
III. He encourages himself and all good people to commit themselves to
God, with confidence in him. He himself resolves to do so (v. 23): "I
will trust in thee, in thy providence, and power, and mercy, and not in
my own prudence, strength, or merit; when bloody and deceitful men are
cut off in the midst of their days I shall still live by faith in
thee." And this he will have others to do (v. 22): "Cast thy burden
upon the Lord," whoever thou art that art burdened, and whatever the
burden is. "Cast thy gift upon the Lord" (so some read it); "whatever
blessings God has bestowed upon thee to enjoy commit them all to his
custody, and particularly commit the keeping of thy soul to him." Or,
"Whatever it is that thou desirest God should give thee, leave it to
him to give it to thee in his own way and time. Cast thy care upon the
Lord," so the LXX., to which the apostle refers, 1 Pet. v. 7. Care is a
burden; it makes the heart stoop (Prov. xii. 25); we must cast it upon
God by faith and prayer, commit our way and works to him; let him do as
seemeth him good, and we will be satisfied. To cast our burden upon God
is to stay ourselves on his providence and promise, and to be very easy
in the assurance that all shall work for good. If we do so, it is
promised, 1. That he will sustain us, both support and supply us, will
himself carry us in the arms of his power, as the nurse carries the
sucking-child, will strengthen our spirits so by his Spirit as that
they shall sustain the infirmity. He has not promised to free us
immediately from that trouble which gives rise to our cares and fears;
but he will provide that we be not tempted above what we are able, and
that we shall be able according as we are tempted. 2. That he will
never suffer the righteous to be moved, to be so shaken by any troubles
as to quit either their duty to God or their comfort in him. However,
he will not suffer them to be moved for ever (as some read it); though
they fall, they shall not be utterly cast down.
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P S A L M S
PSALM LVI.
It seems by this, and many other psalms, that even in times of the
greatest trouble and distress David never hung his harp upon the
willow-trees, never unstrung it or laid it by; but that when his
dangers and fears were greatest he was still in tune for singing God's
praises. He was in imminent peril when he penned this psalm, at least
when he meditated it; yet even then his meditation of God was sweet. I.
He complains of the malice of his enemies, and begs mercy for himself
and justice against them, ver. 1, 2, 5-7. II. He confides in God, being
assured that he took his part, comforting himself with this, that
therefore he was safe and should be victorious, and that while he lived
he should praise God, ver. 3, 4, 8-13. How pleasantly may a good
Christian, in singing this psalm, rejoice in God, and praise him for
what he will do, as well as for what he has done.
Prayer for Help under Oppression; Confidence in God.
To the chief musician upon Jonath-elem-rechokim,
Michtam of David, when the Philistines took him in Gath.
1 Be merciful unto me, O God: for man would swallow me up; he fighting
daily oppresseth me. 2 Mine enemies would daily swallow me up: for
they be many that fight against me, O thou most High. 3 What time I
am afraid, I will trust in thee. 4 In God I will praise his word, in
God I have put my trust; I will not fear what flesh can do unto me. 5
Every day they wrest my words: all their thoughts are against me for
evil. 6 They gather themselves together, they hide themselves, they
mark my steps, when they wait for my soul. 7 Shall they escape by
iniquity? in thine anger cast down the people, O God.
David, in this psalm, by his faith throws himself into the hands of
God, even when he had by his fear and folly thrown himself into the
hands of the Philistines; it was when they took him in Gath, whither he
fled for fear of Saul, forgetting the quarrel they had with him for
killing Goliath; but they soon put him in mind of it, 1 Sam. xxi. 10,
11. Upon that occasion he changed his behaviour, but with so little
ruffle to his temper that then he penned both this psalm and the 34th.
This is called Michtam--a golden psalm. So some other psalms are
entitled, but this has something peculiar in the title; it is upon
Jonath-elem-rechokim, which signifies the silent dove afar off. Some
apply this to David himself, who wished for the wings of a dove on
which to fly away. He was innocent and inoffensive, mild and patient,
as a dove, was at this time driven from his nest, from the sanctuary
(Ps. lxxxiv. 3), was forced to wander afar off, to seek for shelter in
distant countries; there he was like the doves of the valleys, mourning
and melancholy; but silent, neither murmuring against God nor railing
at the instruments of his trouble; herein a type of Christ, who was as
a sheep, dumb before the shearers, and a pattern to Christians, who,
wherever they are and whatever injuries are done them, ought to be as
silent doves. In this former part of the psalm,
I. He complains to God of the malice and wickedness of his enemies, to
show what reason he had to fear them, and what cause, what need, there
was that God should appear against them (v. 1): Be merciful unto me, O
God! That petition includes all the good we come to the throne of grace
for; if we obtain mercy there, we obtain all we can desire, and need no
more to make us happy. It implies likewise our best plea, not our
merit, but God's mercy, his free rich mercy. He prays that he might
find mercy with God, for with men he could find no mercy. When he fled
from the cruel hands of Saul he fell into the cruel hands of the
Philistines. "Lord" (says he), "be thou merciful to me now, or I am
undone." The mercy of God is what we may flee to and trust to, and in
faith pray for, when we are surrounded on all sides with difficulties
and dangers. He complains, 1. That his enemies were very numerous (v.
2): "They are many that fight against me, and think to overpower me
with numbers; take notice of this, O thou Most High! and make it to
appear that wherein they deal proudly thou art above them." It is a
point of honour to come in to the help of one against many. And, if God
be on our side, how many soever they are that fight against us, we may,
upon good grounds, boast that there are more with us; for (as that
great general said) "How many do we reckon him for?" 2. That they were
very barbarous: they would swallow him up, v. 1 and again v. 2. They
sought to devour him; no less would serve; they came upon him with the
utmost fury, like beasts of prey, to eat up his flesh, Ps. xxvii. 2.
Man would swallow him up, those of his own kind, from whom he might
have expected humanity. The ravenous beasts prey not upon those of
their own species; yet a bad man would devour a good man if he could.
"They are men, weak and frail; make them to know that they are so," Ps.
ix. 20. 3. That they were very unanimous (v. 6): They gather themselves
together; though they were many, and of different interests among
themselves, yet they united and combined against David, as Herod and
Pilate against the Son of David. 4. That they were very powerful, quite
too hard for him if God did not help him: "They fight against me (v.
2); they oppress me, v. 1. I am almost overcome and borne down by them,
and reduced to the last extremity." 5. That they were very subtle and
crafty (v. 6): "They hide themselves; they industriously cover their
designs, that they may the more effectually prosecute and pursue them.
They hide themselves as a lion in his den, that they may mark my
steps;" that is, "they observe every thing I say and do with a critical
eye, that they may have something to accuse me of" (thus Christ's
enemies watched him, Luke xx. 20), or "they have an eye upon all my
motions, that they may gain an opportunity to do me a mischief, and may
lay their snares for me." 6. That they were very spiteful and
malicious. They put invidious constructions upon every thing he said,
though ever so honestly meant and prudently expressed (v. 5): "They
wrest my words, put them upon the rack, to extort that out of them
which was never in them;" and so they made him an offender for a word
(Isa. xxix. 21), misrepresenting it to Saul, and aggravating it, to
incense him yet more against him. They made it their whole business to
ruin David; all their thoughts were against him for evil, which put
evil interpretations upon all his words. 7. That they were very
restless and unwearied. They continually waited for his soul; it was
the life, the precious life, they hunted for; it was his death they
longed for, v. 6. They fought daily against him (v. 1), and would daily
swallow him up (v. 2), and every day they wrested his words, v. 5.
Their malice would not admit the least cessation of arms, or the acts
of hostility, but they were continually pushing at him. Such as this is
the enmity of Satan and his agents against the kingdom of Christ and
the interests of his holy religion, which if we cordially espouse, we
must not think it strange to meet with such treatment as this, as
though some strange thing happened to us. Our betters have been thus
used. So persecuted they the prophets.
II. He encourages himself in God, and in his promises, power, and
providence, v. 3, 4 In the midst of his complaints, and before he has
said what he has to say of his enemies, he triumphs in the divine
protection. 1. He resolves to make God his confidence, then when
dangers were most threatening and all other confidences failed: "What
time I am afraid, in the day of my fear, when I am most terrified from
without and most timorous within, then I will trust in thee, and
thereby my fears shall be silenced." Note, There are some times which
are, in a special manner, times of fear with God's people; in these
times it is their duty and interest to trust in God as their God, and
to know whom they have trusted. This will fix the heart and keep it in
peace. 2. He resolves to make God's promises the matter of his praises,
and so we have reason to make them (v. 4): "In God I will praise, not
only his work which he has done, but his word which he has spoken; I
will give him thanks for a promise, though not yet performed. In God
(in his strength and by his assistance) I will both glory in his word
and give him the glory of it." Some understand by his word his
providences, every event that he orders and appoints: "When I speak
well of God I will with him speak well of every thing that he does." 3.
Thus supported, he will bid defiance to all adverse powers: "When in
God I have put my trust, I am safe, I am easy, and I will not fear what
flesh can do unto me; it is but flesh, and cannot do much; nay, it can
do nothing but by divine permission." As we must not trust to an arm of
flesh when it is engaged for us, so we must not be afraid of an arm of
flesh when it is stretched out against us.
III. He foresees and foretels the fall of those that fought against
him, and of all others that think to establish themselves in and by any
wicked practices (v. 7): Shall they escape by iniquity? They hope to
escape God's judgments, as they escape men's, by violence and fraud,
and the arts of injustice and treachery; but shall they escape? No,
certainly they shall not. The sin of sinners will never be their
security, nor will either their impudence or their hypocrisy bring them
off at God's bar; God will in his anger cast down and cast out such
people, Rom. ii. 3. None are raised so high, or settled so firmly, but
that the justice of God can bring them down, both from their dignities
and from their confidences. Who knows the power of God's anger, how
high it can reach, and how forcibly it can strike?
Comfort under Affliction; Confidence in God.
8 Thou tellest my wanderings: put thou my tears into thy bottle: are
they not in thy book? 9 When I cry unto thee, then shall mine enemies
turn back: this I know; for God is for me. 10 In God will I praise
his word: in the Lord will I praise his word. 11 In God have I put my
trust: I will not be afraid what man can do unto me. 12 Thy vows are
upon me, O God: I will render praises unto thee. 13 For thou hast
delivered my soul from death: wilt not thou deliver my feet from
falling, that I may walk before God in the light of the living?
Several things David here comforts himself with in the day of his
distress and fear.
I. That God took particular notice of all his grievances and all his
griefs, v. 8. 1. Of all the inconveniences of his state: Thou tellest
my wanderings, my flittings, so the old translation. David was now but
a young (under thirty) and yet he had had many removes, from his
father's house to the court, thence to the camp, and now driven out to
sojourn where he could find a place, but not allowed to rest any where;
he was hunted like a partridge upon the mountains; continual terrors
and toils attended him; but this comforted him, that God kept a
particular account of all his motions, and numbered all the weary steps
he took, by night or by day. Note, God takes cognizance of all the
afflictions of his people; and he does not cast out from his care and
love those whom men have cast out from their acquaintance and converse.
2. Of all the impressions thus made upon his spirit. When he was
wandering he was often weeping, and therefore prays, "Put thou my tears
into thy bottle, to be preserved and looked upon; nay, I know they are
in thy book, the book of thy remembrance." God has a bottle and a book
for his people's tears, both those for their sins and those for their
afflictions. This intimates, (1.) That he observes them with compassion
and tender concern; he is afflicted in their afflictions, and knows
their souls in adversity. As the blood of his saints, and their deaths,
are precious in the sight of the Lord, so are their tears, not one of
them shall fall to the ground. I have seen thy tears, 2 Kings xx. 5. I
have heard Ephraim bemoaning himself, Jer. xxxi. 18. (2.) That he will
remember them and review them, as we do the accounts we have booked.
Paul was mindful of Timothy's tears (2 Tim. i. 4), and God will not
forget the sorrows of his people. The tears of God's persecuted people
are bottled up and sealed among God's treasures; and, when these books
come to be opened, they will be found vials of wrath, which will be
poured out upon their persecutors, whom God will surely reckon with for
all the tears they have forced from his people's eyes; and they will be
breasts of consolation to God's mourners, whose sackcloth will be
turned into garments of praise. God will comfort his people according
to the time wherein he has afflicted them, and give to those to reap in
joy who sowed in tears. What was sown a tear will come up a pearl.
II. That his prayers would be powerful for the defeat and discomfiture
of his enemies, as well as for his own support and encouragement (v.
9): "When I cry unto thee, then shall my enemies turn back; I need no
other weapons than prayers and tears; this I know, for God is for me,
to plead my cause, to protect and deliver me; and, if God be for me,
who can be against me so as to prevail?" The saints have God for them;
they may know it; and to him they must cry when they are surrounded
with enemies; and, if they do this in faith, they shall find a divine
power exerted and engaged for them; their enemies shall be made to turn
back, their spiritual enemies, against whom we fight best upon our
knees, Eph. vi. 18.
III. That his faith in God would set him above the fear of man, v. 10,
11. Here he repeats, with a strong pathos, what he had said (v. 4), "In
God will I praise his word; that is, I will firmly depend upon the
promise for the sake of him that made it, who is true and faithful, and
has wisdom, power, and goodness enough to make it good." When we give
credit to a man's bill we honour him that drew it; so when we do, and
suffer, for God, in a dependence upon his promise, not staggering at
it, we give glory to God, we praise his word, and so give praise to
him. Having thus put his trust in God, he looks with a holy contempt
upon the threatening power of man: "In God have I put my trust, and in
him only, and therefore I will not be afraid what man can do unto me
(v. 11), though I know very well what he would do if he could," v. 1,
2. This triumphant word, so expressive of a holy magnanimity, the
apostle puts into the mouth of every true believer, whom he makes a
Christian hero, Heb. xiii. 6. We may each of us boldly say, The Lord is
my helper, and then I will not fear what man shall do unto me; for he
has no power but what he has given him from above.
IV. That he was in bonds to God (v. 12): "Thy vows are upon me, O
God!--not upon me as a burden which I am loaded with, but as a badge
which I glory in, as that by which I am known to be thy menial
servant--not upon me as fetters that hamper me (such are superstitious
vows), but upon me as a bridle that restrains me from what would be
hurtful to me, and directs me in the way of my duty. Thy vows are upon
me, the vows I have made to thee, to which thou art not only a witness,
but a party, and which thou hast commanded and encouraged me to make."
It is probably that he means especially those vows which he had made to
God in the day of his trouble and distress, which he would retain the
remembrance of, and acknowledge the obligations of, when his fright was
over. Note, It ought to be the matter of our consideration and joy that
the vows of God are upon us--our baptismal vows renewed at the Lord's
table, our occasional vows under convictions, under corrections, by
these we are bound to live to God.
V. That he should still have more and more occasion to praise him: I
will render praises unto thee. This is part of the performance of his
vows; for vows of thankfulness properly accompany prayers for mercy,
and when the mercy is received must be made good. When we study what we
shall render this is the least we can resolve upon, to render praises
to God--poor returns for rich receivings! Two things he will praise God
for:--1. For what he had done for him (v. 13): "Thou has delivered my
soul, my life, from death, which was just ready to seize me." If God
have delivered us from sin, either from the commission of it by
preventing grace or from the punishment of it by pardoning mercy, we
have reason to own that he has thereby delivered our souls from death,
which is the wages of sin. If we, who were by nature dead in sin, are
quickened together with Christ, and are made spiritually alive, we have
reason to own that God has delivered our souls from death. 2. For what
he would do for him: "Thou hast delivered my soul from death, and so
hast given me a new life, and thereby hast given me an earnest of
further mercy, that thou wilt deliver my feet from falling; thou hast
done the greater, and therefore thou wilt do the less; thou hast begun
a good work, and therefore thou wilt carry it on and perfect it." This
may be taken either as the matter of his prayer, pleading his
experience, or as the matter of his praise, raising his expectations;
and those that know how to praise in faith will give God thanks for
mercies in promise and prospect, as well as in possession. See here,
(1.) What David hopes for, that God would deliver his feet from falling
either into sin, which would wound his conscience, or into the
appearance of sin, from which his enemies would take occasion to wound
his good name. Those that think the stand must take heed lest they
fall, because the best stand no longer than God is pleased to uphold
them. We are weak, our way is slippery, many stumbling-blocks are in
it, our spiritual enemies are industrious to thrust us down, and
therefore we are concerned by faith and prayer to commit ourselves to
his care who keeps the feet of his saints. (2.) What he builds this
hope upon: "Thou hast delivered my soul from death, and therein hast
magnified thy power and goodness, and put me into a capacity of
receiving further mercy from thee; and now wilt thou not secure and
crown thy own work?" God never brought his people out of Egypt to slay
them in the wilderness. He that in conversion delivers the soul from so
great a death as sin is will not fail to preserve it to his heavenly
kingdom. (3.) What he designs in these hopes: That I may walk before
God in the light of the living, that is, [1.] "That I may get to
heaven, the only land of light and life; for in this world darkness and
death reign." [2.] "That I may do my duty while this life lasts." Note,
This we should aim at, in all our desires and expectations of
deliverance both from sin and trouble, that we may do God so much the
better service--that, being delivered out of the hands of our enemies,
we may serve him without fear.
__________________________________________________________________
P S A L M S
PSALM LVII.
This psalm is very much like that which goes next before it; it was
penned upon a like occasion, when David was both in danger of trouble
and in temptation to sin; it begins as that did, "Be merciful to me;"
the method also is the same. I. He begins with prayer and complaint,
yet not without some assurance of speeding in his request, ver. 1-6.
II. He concludes with joy and praise, ver. 7-11. So that hence we may
take direction and encouragement, both in our supplications and in our
thanksgivings, and may offer both to God, in singing this psalm.
Prayer in Affliction.
To the chief musician, Al-taschith, Michtam
of David, when he fled from Saul in the cave.
1 Be merciful unto me, O God, be merciful unto me: for my soul trusteth
in thee: yea, in the shadow of thy wings will I make my refuge, until
these calamities be overpast. 2 I will cry unto God most high; unto
God that performeth all things for me. 3 He shall send from heaven,
and save me from the reproach of him that would swallow me up. Selah.
God shall send forth his mercy and his truth. 4 My soul is among
lions: and I lie even among them that are set on fire, even the sons of
men, whose teeth are spears and arrows, and their tongue a sharp sword.
5 Be thou exalted, O God, above the heavens; let thy glory be above
all the earth. 6 They have prepared a net for my steps; my soul is
bowed down: they have digged a pit before me, into the midst whereof
they are fallen themselves. Selah.
The title of this psalm has one word new in it, Al-taschith--Destroy
not. Some make it to be only some known tune to which this psalm was
set; others apply it to the occasion and matter of the psalm. Destroy
not; that is, David would not let Saul be destroyed, when now in the
cave there was a fair opportunity of killing him, and his servants
would fain have done so. No, says David, destroy him not, 1 Sam. xxiv.
4, 6. Or, rather, God would not let David be destroyed by Saul; he
suffered him to persecute David, but still under this limitation,
Destroy him hot; as he permitted Satan to afflict Job, Only save his
life. David must not be destroyed, for a blessing is in him (Isa. lxv.
8), even Christ, the best of blessings. When David was in the cave, in
imminent peril, he here tells us what were the workings of his heart
towards God; and happy are those that have such good thoughts as these
in their minds when they are in danger!
I. He supports himself with faith and hope in God, and prayer to him,
v. 1, 2. Seeing himself surrounded with enemies, he looks up to God
with that suitable prayer: Be merciful to me, O Lord! which he again
repeats, and it is no vain repetition: Be merciful unto me. It was the
publican's prayer, Luke xviii. 13. It is a pity that any should use it
slightly and profanely, should cry, God be merciful to us, or, Lord,
have mercy upon us, when they mean only to express their wonder, or
surprise, or vexation, but God and his mercy are not in all their
thoughts. It is with much devout affection that David here prays, "Be
merciful unto me, O Lord! look with compassion upon me, and in thy love
and pity redeem me." To recommend himself to God's mercy, he here
professes,
1. That all his dependence is upon God: My soul trusteth in thee, v. 1.
He did not only profess to trust in God, but his soul did indeed rely
on God only, with a sincere devotion and self-dedication, and an entire
complacency and satisfaction. He goes to God, and, at the footstool of
the throne of his grace, humbly professes his confidence in him: In the
shadow of thy wings will I make my refuge, as the chickens take shelter
under the wings of the hen when the birds of prey are ready to strike
at them, until these calamities be over-past. (1.) He was confident his
troubles would end well, in due time; these calamities will be
over-past; the storm will blow over. Non si male nunc et olim sic
erit--Though now distressed, I shall not always be so. Our Lord Jesus
comforted himself with this in his sufferings, Luke xxii. 37. The
things concerning me have an end. (2.) He was very easy under the
divine protection in the mean time. [1.] He comforted himself in the
goodness of God's nature, by which he is inclined to succour and
protect his people, as the hen is by instinct to shelter her young
ones. God comes upon the wing to the help of his people, which denotes
a speedy deliverance (Ps. xviii. 10); and he takes them under his wing,
which denotes warmth and refreshment, even when the calamities are upon
them; see Matt. xxiii. 37. [2.] In the promise of his word and the
covenant of his grace; for it may refer to the out-stretched wings of
the cherubim, between which God is said to dwell (Ps. lxxx. 1) and
whence he gave his oracles. "To God, as the God of grace, will I fly,
and his promise shall be my refuge, and a sure passport it will be
through all these danger." God, by his promise, offers himself to us,
to be trusted; we by our faith must accept of him, and put our trust in
him.
2. That all his desire is towards God (v. 2): "I will cry unto God most
high, for succour and relief; to him that is most high will I lift up
my soul, and pray earnestly, even unto God that performs all things for
me." Note, (1.) In every thing that befalls us we ought to see and own
the hand of God; whatever is done is of his performing; in it his
counsel is accomplished and the scripture is fulfilled. (2.) Whatever
God performs concerning his people, it will appear, in the issue, to
have been performed for them and for their benefit. Though God be high,
most high, yet he condescends so low as to take care that all things be
made to work for good to them. (3.) This is a good reason why we
should, in all our straits and difficulties, cry unto him, not only
pray, but pray earnestly.
3. That all his expectation is from God (v. 3): He shall send from
heaven, and save me. Those that make God their only refuge, and fly to
him by faith and prayer, may be sure of salvation, in his way and time.
Observe here, (1.) Whence he expects the salvation--from heaven. Look
which way he will, in this earth, refuge fails, no help appears; but he
looks for it from heaven. Those that lift up their hearts to things
above may thence expect all good. (2.) What the salvation is that he
expects. He trusts that God will save him from the reproach of those
that would swallow him up, that aimed to ruin him, and, in the mean
time, did all they could to vex him. Some read it, He shall send from
heaven and save me, for he has put to shame him that would swallow me
up; he has disappointed their designs against me hitherto, and
therefore he will perfect my deliverance. (3.) What he will ascribe his
salvation to: God shall send forth his mercy and truth. God is good in
himself and faithful to every word that he has spoken, and so he makes
it appear when he works deliverance for his people. We need no more to
make us happy than to have the benefit of the mercy and truth of God,
Ps. xxv. 10.
II. He represents the power and malice of his enemies (v. 4): My soul
is among lions. So fierce and furious was Saul, and those about him,
against David, that he might have been as safe in a den of lions as
among such men, who were continually roaring against him and ready to
make a prey of him. They are set on fire, and breathe nothing but
flame; they set on fire the course of nature, inflaming one another
against David, and they were themselves set on fire of hell, Jam. iii.
6. They were sons of men, from whom one might have expected something
of the reason and compassion of a man; but they were beasts of prey in
the shape of men; their teeth, which they gnashed upon him, and with
which they hoped to tear him to pieces and to eat him up, were spears
and arrows fitted for mischiefs and murders; and their tongue, with
which they cursed him and wounded his reputation, was as a sharp sword
to cut and kill; see Ps. xlii. 10. A spiteful tongue is a dangerous
weapon, wherewith Satan's instruments fight against God's people. He
describes their malicious projects against him (v. 6) and shows the
issue of them: "They have prepared a net for my steps, in which to take
me, that I might not again escape out of their hands; they have digged
a pit before me, that I might, ere I was aware, run headlong into it."
See the policies of the church's enemies; see the pains they take to do
mischief. But let us see what comes of it. 1. It is indeed some
disturbance to David: My soul is bowed down. It made him droop, and
hang the head, to think that there should be those that bore him so
much ill-will. But, 2. It was destruction to themselves; they dug a pit
for David, into the midst whereof they have fallen. The mischief they
designed against David returned upon themselves, and they were
embarrassed in their counsels; then when Saul was pursuing David the
Philistines were invading him; nay, in the cave, when Saul thought
David should fall into his hands, he fell into the hands of David, and
lay at his mercy.
III. He prays to God to glorify himself and his own great name (v. 5):
"Whatever becomes of me and my interest, be thou exalted, O God! above
the heavens, be thou praised by the holy angels, those glorious
inhabitants of the upper world; and let thy glory be above or over all
the earth; let all the inhabitants of this earth be brought to know and
praise thee." Thus God's glory should lie nearer our hearts, and we
should be more concerned for it, than for any particular interests of
our own. When David was in the greatest distress and disgrace he did
not pray, Lord, exalt me, but, Lord, exalt thy own name. Thus the Son
of David, when his soul was troubled, and he prayed, Father, save me
from this hour, immediately withdrew that petition, and presented this
in the room of it, For this cause came I to this hour; Father, glorify
thy name, John xii. 27, 28. Or it may be taken as a plea to enforce his
petition for deliverance: "Lord, send from heaven to save me, and
thereby thou wilt glorify thyself as the God both of heaven and earth."
Our best encouragement in prayer is taken from the glory of God, and to
that therefore, more than our own comfort, we should have an eye in all
our petitions for particular mercies; for this is made the first
petition in the Lord's prayer, as that which regulates and directs all
the rest, Father in heaven, hallowed be thy name.
Prayer Turned to Praise.
7 My heart is fixed, O God, my heart is fixed: I will sing and give
praise. 8 Awake up, my glory; awake, psaltery and harp: I myself will
awake early. 9 I will praise thee, O Lord, among the people: I will
sing unto thee among the nations. 10 For thy mercy is great unto the
heavens, and thy truth unto the clouds. 11 Be thou exalted, O God,
above the heavens: let thy glory be above all the earth.
How strangely is the tune altered here! David's prayers and complaints,
by the lively actings of faith, are here, all of a sudden, turned into
praises and thanksgivings; his sackcloth is loosed, he is girded with
gladness, and his hallelujahs are as fervent as his hosannas. This
should make us in love with prayer, that, sooner or later, it will be
swallowed up in praise. Observe,
I. How he prepares himself for the duty of praise (v. 7): My heart is
fixed, O God! my heart is fixed. My heart is erect, or lifted up (so
some), which was bowed down, v. 6. My heart is fixed, 1. With reference
to God's providences; it is prepared for every event, being stayed upon
God, Ps. cxii. 7; Isa. xxvi. 3. My heart is fixed, and then none of
these things move me, Acts xx. 24 If by the grace of God we be brought
into this even composed frame of spirit, we have great reason to be
thankful. 2. With reference to the worship of God: My heart is fixed to
sing and give praise. It is implied that the heart is the main thing
required in all acts of devotion; nothing is done to purpose, in
religion, further than it is done with the heart. The heart must be
fixed, fixed for the duty, fitted and put in frame for it, fixed in the
duty by a close application, attending on the Lord without distraction.
II. How he excites himself to the duty of praise (v. 8): Awake up my
glory, that is, my tongue (our tongue is our glory, and never more so
than when it is employed in praising God), or my soul, that must be
first awakened; dull and sleepy devotions will never be acceptable to
God. We must stir up ourselves, and all that is within us, to praise
God; with a holy fire must that sacrifice be kindled, and ascend in a
holy flame. David's tongue will lead, and his psaltery and harp will
follow, in these hymns of praise. I myself will awake, not only, "I
will not be dead, and drowsy, and careless, in this work," but, "I will
be in the most lively frame, as one newly awakened out of a refreshing
sleep." He will awake early to this work, early in the morning, to
begin the day with God, early in the beginnings of a mercy. When God is
coming towards us with his favours we must go forth to meet him with
our praises.
III. How he pleases himself, and (as I may say) even prides himself, in
the work of praise; so far is he from being ashamed to own his
obligations to God, and dependence upon him, that he resolves to praise
him among the people and to sing unto him among the nations, v. 9. This
intimates, 1. That his own heart was much affected and enlarged in
praising God; he would even make the earth ring with his sacred songs,
that all might take notice how much he thought himself indebted to the
goodness of God. 2. That he desired to bring others in to join with him
in praising God. He will publish God's praises among the people, that
the knowledge, and fear, and love of God might be propagated, and the
ends of the earth might see his salvation. When David was driven out
into heathen lands he would not only not worship their gods, but he
would openly avow his veneration for the God of Israel, would take his
religion along with him wherever he went, would endeavour to bring
others in love with it, and leave the sweet savour of it behind him.
David, in his psalms, which fill the universal church, and will to the
end of time, may be said to be still praising God among the people and
singing to him among the nations; for all good people make use of his
words in praising God. Thus St. John, in his writings, is said to
prophesy again before many peoples and nations, Rev. x. 11.
IV. How he furnishes himself with matter for praise, v. 10. That which
was the matter of his hope and comfort (God shall send forth his mercy
and his truth, v. 3) is here the matter of his thanksgiving: Thy mercy
is great unto the heavens, great beyond conception and expression; and
thy truth unto the clouds, great beyond discovery, for what eye can
reach that which is wrapped up in the clouds? God's mercy and truth
reach to the heavens, for they will bring all such to heaven as lay up
their treasure in them and build their hopes upon them. God's mercy and
truth are praised even to the heavens, that is, by all the bright and
blessed inhabitants of the upper world, who are continually exalting
God's praises to the highest, while David, on earth, is endeavouring to
spread his praises to the furthest, v. 9.
V. How he leaves it at last to God to glorify his own name (v. 11): Be
thou exalted, O God! The same words which he had used (v. 5) to sum up
his prayers in he here uses again (and no vain repetition) to sum up
his praises in: "Lord, I desire to exalt thy name, and that all the
creatures may exalt it; but what can the best of us do towards it?
Lord, take the work into thy own hands; do it thyself: Be thou exalted,
O God! In the praises of the church triumphant thou art exalted to the
heavens, and in the praises of the church militant thy glory is
throughout all the earth; but thou art above all the blessing and
praise of both (Neh. ix. 5), and therefore, Lord, exalt thyself above
the heavens and above all the earth. Father, glorify thy own name. Thou
hast glorified it, glorify it yet again."
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P S A L M S
PSALM LVIII.
It is the probable conjecture of some (Amyraldus particularly) that
before Saul began to persecute David by force of arms, and raised the
militia to seize him, he formed a process against him by course of law,
upon which he was condemned unheard, and attainted as a traitor, by the
great council, or supreme court of judicature, and then proclaimed "qui
caput gerit lupinum--an outlawed wolf," whom any man might kill and no
man might protect. The elders, in order to curry favour with Saul,
having passed this bill of attainder, it is supposed that David penned
this psalm on the occasion. I. He describes their sin, and aggravates
that, ver. 1-5. II. He imprecates and foretels their ruin, and the
judgments which the righteous God would bring upon them for their
injustice (ver. 6-9) which would redound, 1. To the comfort of the
saints, ver. 10. 2. To the glory of God, ver. 11. Sin appears here both
exceedingly sinful and exceedingly dangerous, and God a just avenger of
wrong, with which we should be affected in singing this psalm.
A Reproof to Wicked Judges.
To the chief musician, Al-taschith, Michtam of David.
1 Do ye indeed speak righteousness, O congregation? do ye judge
uprightly, O ye sons of men? 2 Yea, in heart ye work wickedness; ye
weigh the violence of your hands in the earth. 3 The wicked are
estranged from the womb: they go astray as soon as they be born,
speaking lies. 4 Their poison is like the poison of a serpent: they
are like the deaf adder that stoppeth her ear; 5 Which will not
hearken to the voice of charmers, charming never so wisely.
We have reason to think that this psalm refers to the malice of Saul
and his janizaries against David, because it bears the same inscription
(Al-taschith, and Michtam of David) with that which goes before and
that which follows, both which appear, by the title, to have been
penned with reference to that persecution through which God preserved
him (Al-taschith--Destroy not), and therefore the psalms he then penned
were precious to him, Michtams--David's jewels, as Dr. Hammond
translates it.
In these verses David, not as a king, for he had not yet come to the
throne, but as a prophet, in God's name arraigns and convicts his
judges, with more authority and justice than they showed in prosecuting
him. Two things he charges them with:
I. The corruption of their government. They were a congregation, a
bench of justices, nay, perhaps, a congress or convention of the
states, from whom one might have expected fair dealing, for they were
men learned in the laws, had been brought up in the study of these
statutes and judgments, which were so righteous that those of other
nations were not to be compared with them. One would not have thought a
congregation of such could be bribed and biassed with pensions, and
yet, it seems, they were, because the son of Kish could do that for
them which the son of Jesse could not, 1 Sam. xxii. 7. He had
vineyards, and fields, and preferments, to give them, and therefore, to
please him, they would do any thing, right or wrong. Of all the
melancholy views which Solomon took of this earth and its grievances,
nothing vexed him so much as to see that in the place of judgment
wickedness was there, Eccl. iii. 16. So it was in Saul's time. 1. The
judges would not do right, would not protect or vindicate oppressed
innocency (v. 1): "Do you indeed speak righteousness, or judge
uprightly? No; you are far from it; your own consciences cannot but
tell you that you do not discharge the trust reposed in you as
magistrates, by which you are bound to be a terror to evil-doers and a
praise to those that do well. Is this the justice you pretend to
administer? Is this the patronage, this the countenance, which an
honest man and an honest cause may expect from you? Remember you are
sons of men; mortal and dying, and that you stand upon the same level
before God with the meanest of those you trample upon, and must
yourselves be called to an account and judged. You are sons of men, and
therefore we may appeal to yourselves, and to that law of nature which
is written in every man's heart: Do you indeed speak righteousness? And
will not your second thoughts correct what you have done?" Note, It is
good for us often to reflect upon what we say with this serious
question, Do we indeed speak righteousness? that we may unsay what we
have spoken amiss and may proceed no further in it. 2. They did a great
deal of wrong; they used their power for the support of injury and
oppression (v. 2): In heart you work wickedness (all the wickedness of
the life is wrought in the heart). It intimates that they wrought with
a great deal of plot and management, not by surprise, but with
premeditation and design, and with a strong inclination to it and
resolution in it. The more there is of the heart in any act of
wickedness the worse it is, Eccl. viii. 11. And what was their
wickedness? It follows, "You weigh the violence of your hands in the
earth" (or in the land), "the peace of which you are appointed to be
the conservators of." They did all the violence and injury they could,
either to enrich or avenge themselves, and they weighed it; that is, 1.
They did it with a great deal of craft and caution: "You frame it by
rule and lines" (so the word signifies), "that it may effectually
answer your mischievous intentions; such masters are you of the art of
oppression." 2. They did it under colour of justice. They held the
balances (the emblem of justice) in their hands, as if they designed to
do right, and right is expected from them, but the result is violence
and oppression, which are practised the more effectually for being
practised under the pretext of law and right.
II. The corruption of their nature. This was the root of bitterness
from which that gall and wormwood sprang (v. 3): The wicked, who in
heart work wickedness, are estranged from the womb, estranged from God
and all good, alienated from the divine life, and its principles,
powers, and pleasures, Eph. iv. 18. A sinful state is a state of
estrangement from that acquaintance with God and service of him which
we were made for. Let none wonder that these wicked men dare do such
things, for wickedness is bred in the bone with them; they brought it
into the world with them; they have in their natures a strong
inclination to it; they learned it from their wicked parents, and have
been trained up in it by a bad education. They are called, and not
miscalled, transgressors from the womb; one can therefore expect no
other than that they will deal very treacherously; see Isa. xlviii. 8.
They go astray from God and their duty as soon as they are born, (that
is, as soon as possibly they can); the foolishness that is bound up in
their hearts appears with the first operations of reason; as the wheat
springs up, the tares spring up with it. Three instances are here given
of the corruption of nature:--1. Falsehood. They soon learn to speak
lies, and bend their tongues, like their bows, for that purpose, Jer.
ix. 3. How soon will little children tell a lie to excuse a fault, or
in their own commendation! No sooner can they speak than they speak to
God's dishonour; tongue-sins are some of the first of our actual
transgressions. 2. Malice. Their poison (that is, their ill-will, and
the spite they bore to goodness and all good men, particularly to
David) was like the poison of a serpent, innate, venomous, and very
mischievous, and that which they can never be cured of. We pity a dog
that is poisoned by accident, but hate a serpent that is poisonous by
nature. Such as the cursed enmity in this serpent's brood against the
Lord and his anointed. 3. Untractableness. They are malicious, and
nothing will work upon them, no reason, no kindness, to mollify them,
and bring them to a better temper. They are like the deaf adder that
stops her ear, v. 4, 5. The psalmist, having compared these wicked men,
whom he here complains of, to serpents, for their poisonous malice,
takes occasion thence, upon another account, to compare them to the
deaf adder or viper, concerning which there was then this vulgar
tradition, that whereas, by music or some other art, they had a way of
charming serpents, so as either to destroy them or at least disable
them to do mischief, this deaf adder would lay one ear to the ground
and stop the other with her tail, so that she could not hear the voice
of the enchantment, and so defeated the intention of it and secured
herself. The using of this comparison neither verifies the story, nor,
if it were true, justifies the use of this enchantment; for it is only
an allusion to the report of such a thing, to illustrate the obstinacy
of sinners in a sinful way. God's design, in his word and providence,
is to cure serpents of their malignity; to this end how wise, how
powerful, how well-chosen are the charms! How forcible the right words!
But all in vain with most men; and what is the reason? It is because
they will not hearken. None so deaf as those that will not hear. We
have piped unto men, and they have not danced; how should they, when
they have stopped their ears?
Prophetic Imprecations.
6 Break their teeth, O God, in their mouth: break out the great teeth
of the young lions, O Lord. 7 Let them melt away as waters which run
continually: when he bendeth his bow to shoot his arrows, let them be
as cut in pieces. 8 As a snail which melteth, let every one of them
pass away: like the untimely birth of a woman, that they may not see
the sun. 9 Before your pots can feel the thorns, he shall take them
away as with a whirlwind, both living, and in his wrath. 10 The
righteous shall rejoice when he seeth the vengeance: he shall wash his
feet in the blood of the wicked. 11 So that a man shall say, Verily
there is a reward for the righteous: verily he is a God that judgeth in
the earth.
In these verses we have,
I. David's prayers against his enemies, and all the enemies of God's
church and people; for it is as such that he looks upon them, so that
he was actuated by a public spirit in praying against them, and not by
any private revenge. 1. He prays that they might be disabled to do any
further mischief (v. 6): Break their teeth, O God! Not so much that
they might not feed themselves as that they might not be able to make
prey of others, Ps. iii. 7. He does not say, "Break their necks" (no;
let them live to repent, slay them not, lest my people forget), but,
"Break their teeth, for they are lions, they are young lions, that live
by rapine." 2. That they might be disappointed in the plots they had
already laid, and might not gain their point: "When he bends his bow,
and takes aim to shoot his arrows at the upright in heart, let them be
as cut in pieces, v. 7. Let them fall at his feet, and never come near
the mark." 3. That they and their interest might waste and come to
nothing, that they might melt away as waters that run continually; that
is, as the waters of a land-flood, which, though they seem formidable
for a while, soon soak into the ground or return to their channels, or,
in general, as water spilt upon the ground, which cannot be gathered up
again, but gradually dries away and disappears. Such shall the floods
of ungodly men be, which sometimes make us afraid (Ps. xviii. 4); so
shall the proud waters be reduced, which threaten to go over our soul,
Ps. cxxiv. 4, 5. Let us by faith then see what they shall be and then
we shall not fear what they are. He prays (v. 8) that they might melt
as a snail, which wastes by its own motion, in every stretch it makes
leaving some of its moisture behind, which, by degrees, must needs
consume it, though it makes a path to shine after it. He that like a
snail in her house is plenus sui--full of himself, that pleases himself
and trusts to himself, does but consume himself, and will quickly bring
himself to nothing. And he prays that they might be like the untimely
birth of a woman, which dies as soon as it begins to live and never
sees the sun. Job, in his passion, wished he himself had been such a
one (Job iii. 16), but he knew not what he said. We may, in faith, pray
against the designs of the church's enemies, as the prophet does (Hos.
ix. 14, Give them, O Lord! what wilt thou give them? Give them a
miscarrying womb and dry breasts), which explains this prayer of the
psalmist.
II. His prediction of their ruin (v. 9): "Before your pots can feel the
heat of a fire of thorns made under them (which they will presently do,
for it is a quick fire and violent while it lasts), so speedily, with
such a hasty and violent flame, God shall hurry them away, as terribly
and as irresistibly as with a whirlwind, as it were alive, as it were
in fury."
1. The proverbial expressions are somewhat difficult, but the sense is
plain, (1.) That the judgments of God often surprise wicked people in
the midst of their jollity, and hurry them away of a sudden. When they
are beginning to walk in the light of their own fire, and the sparks of
their own kindling, they are made to lie down in sorrow (Isa. l. 11),
and their laughter proves like the crackling of thorns under a pot, the
comfort of which is soon gone, ere they can say, Alas! I am warm, Eccl.
vii. 6. (2.) That there is no standing before the destruction that
comes from the Almighty; for who knows the power of God's anger? When
God will take sinners away, dead or alive, they cannot contest with
him. The wicked are driven away in their wickedness. Now,
2. There are two things which the psalmist promises himself as the good
effects of sinners' destruction:-- (1.) That saints would be encouraged
and comforted by it (v. 10): The righteous shall rejoice when he sees
the vengeance. The pomp and power, the prosperity and success, of the
wicked, are a discouragement to the righteous; they sadden their
hearts, and weaken their hands, and are sometimes a strong temptation
to them to question their foundations, Ps. lxxiii. 2, 13. But when they
see the judgments of God hurrying them away, and just vengeance taken
on them for all the mischief they have done to the people of God, they
rejoice in the satisfaction thereby given to their doubts and the
confirmation thereby given to their faith in the providence of God and
his justice and righteousness in governing the world; they shall
rejoice in the victory thus gained over that temptation by seeing their
end, Ps. lxxiii. 17. He shall wash his feet in the blood of the wicked;
that is, there shall be abundance of bloodshed (Ps. lxviii. 23), and it
shall be as great a refreshment to the saints to see God glorified in
the ruin of sinners as it is to a weary traveller to have his feet
washed. It shall likewise contribute to their sanctification; the sight
of the vengeance shall make them tremble before God (Ps. cxix. 120) and
shall convince them of the evil of sin, and the obligations they lie
under to that God who pleads their cause and will suffer no man to do
them wrong and go unpunished for it. The joy of the saints in the
destruction of the wicked is then a holy joy, and justifiable, when it
helps to make them holy and to purify them from sin. (2.) That sinners
would be convinced and converted by it, v. 11. The vengeance God
sometimes takes on the wicked in this world will bring men to say,
Verily, there is a reward for the righteous. Any man may draw this
inference from such providences, and many a man shall, who before
denied even these plain truths or doubted of them. Some shall have this
confession extorted from them, others shall have their minds so changed
that they shall willingly own it, and thank God who has given them to
see it and see it with satisfaction, That God is, and, [1.] That he is
the bountiful rewarder of his saints and servants: Verily (however it
be, so it may be read) there is a fruit to the righteous; whatever
damage he may run, and whatever hardship he may undergo for his
religion, he shall not only be no loser by it, but an unspeakable
gainer in the issue. Even in this world there is a reward for the
righteous; they shall be recompensed in the earth. Those shall be taken
notice of, honoured, and protected, that seemed slighted, despised, and
abandoned. [2.] That he is the righteous governor of the world, and
will surely reckon with the enemies of his kingdom: Verily, however it
be, though wicked people prosper, and bid defiance to divine justice,
yet it shall be made to appear, to their confusion, that the world is
not governed by chance, but by a Being of infinite wisdom and justice;
there is a God that judges in the earth, though he has prepared his
throne in the heavens. He presides in all the affairs of the children
of men, and directs and disposes them according to the counsel of his
will, to his own glory; and he will punish the wicked, not only in the
world to come, but in the earth, where they have laid up their treasure
and promised themselves a happiness--in the earth, that the Lord may be
known by the judgments which he executes, and that they may be taken as
earnests of a judgment to come. He is a God (so we read it), not a weak
man, not an angel, not a mere name, not (as the atheists suggest) a
creature of men's fear and fancy, not a deified hero, not the sun and
moon, as idolaters imagined, but a God, a self-existent perfect Being;
he it is that judges the earth; his favour therefore let us seek, from
whom every man's judgment proceeds, and to him let all judgment be
referred.
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P S A L M S
PSALM LIX.
This psalm is of the same nature and scope with six or seven foregoing
psalms; they are all filled with David's complaints of the malice of
his enemies and of their cursed and cruel designs against him, his
prayers and prophecies against them, and his comfort and confidence in
God as his God. The first is the language of nature, and may be
allowed; the second of a prophetical spirit, looking forward to Christ
and the enemies of his kingdom, and therefore not to be drawn into a
precedent; the third of grace and a most holy faith, which ought to be
imitated by every one of us. In this psalm, I. He prays to God to
defend and deliver him from his enemies, representing them as very bad
men, barbarous, malicious, and atheistical, ver. 1-7. II. He foresees
and foretels the destruction of his enemies, which he would give to God
the glory of, ver. 8-17. As far as it appears that any of the
particular enemies of God's people fall under these characters, we may,
in singing this psalm, read their doom and foresee their ruin.
Prayer for Deliverance.
To the chief musician, Al-taschith, Michtam of David,
when Saul sent and they watched the house to kill him.
1 Deliver me from mine enemies, O my God: defend me from them that rise
up against me. 2 Deliver me from the workers of iniquity, and save me
from bloody men. 3 For, lo, they lie in wait for my soul: the mighty
are gathered against me; not for my transgression, nor for my sin, O
Lord. 4 They run and prepare themselves without my fault: awake to
help me, and behold. 5 Thou therefore, O Lord God of hosts, the God
of Israel, awake to visit all the heathen: be not merciful to any
wicked transgressors. Selah. 6 They return at evening: they make a
noise like a dog, and go round about the city. 7 Behold, they belch
out with their mouth: swords are in their lips: for who, say they, doth
hear?
The title of this psalm acquaints us particularly with the occasion on
which it was penned; it was when Saul sent a party of his guards to
beset David's house in the night, that they might seize him and kill
him; we have the story 1 Sam. xix. 11. It was when his hostilities
against David were newly begun, and he had but just before narrowly
escaped Saul's javelin. These first eruptions of Saul's malice could
not but put David into disorder and be both grievous and terrifying,
and yet he kept up his communion with God, and such a composure of mind
as that he was never out of frame for prayer and praises; happy are
those whose intercourse with heaven is not intercepted nor broken in
upon by their cares, or griefs, or fears, or any of the hurries
(whether outward or inward) of an afflicted state. In these verses,
I. David prays to be delivered out of the hands of his enemies, and
that their cruel designs against him might be defeated (v. 1, 2):
"Deliver me from my enemies, O my God! thou art God, and canst deliver
me, my God, under whose protection I have put myself; and thou hast
promised me to be a God all-sufficient, and therefore, in honour and
faithfulness, thou wilt deliver me. Set me on high out of the reach of
the power and malice of those that rise up against me, and above the
fear of it. Let me be safe, and see myself so, safe and easy, safe and
satisfied. O deliver me! and save me." He cries out as one ready to
perish, and that had his eye to God only for salvation and deliverance.
He prays (v. 4), "Awake to help me, take cognizance of my case, behold
that with an eye of pity, and exert thy power for my relief." Thus the
disciples, in the storm, awoke Christ, saying, Master, save us, we
perish. And thus earnestly should we pray daily to be defended and
delivered form our spiritual enemies, the temptations of Satan, and the
corruptions of our own hearts, which war against our spiritual life.
II. He pleads for deliverance. Our God gives us leave not only to pray,
but to plead with him, to order our cause before him and to fill our
mouth with arguments, not to move him, but to move ourselves. David
does so here.
1. He pleads the bad character of his enemies. They are workers of
iniquity, and therefore not only his enemies, but God's enemies; they
are bloody men, and therefore not only his enemies, but enemies to all
mankind. "Lord, let not the workers of iniquity prevail against one
that is a worker of righteousness, nor bloody men against a merciful
man."
2. He pleads their malice against him, and the imminent danger he was
in from them, v. 3. "Their spite is great; they aim at my soul, my
life, my better part. They are subtle and very politic: They lie in
wait, taking an opportunity to do me a mischief. They are all mighty,
men of honour and estates, and interest in court and country. They are
in a confederacy; they are united by league, and actually gathered
together against me, combined both in consultation and action. They are
very ingenious in their contrivances, and very industrious in the
prosecution of them (v. 4): They run and prepare themselves, with the
utmost speed and fury, to do me a mischief." He takes particular notice
of the brutish conduct of the messengers that Saul sent to take him (v.
6): "They return at evening from the posts assigned them in the day, to
apply themselves to their works of darkness (their night-work, which
may well be their day-shame), and then they make a noise like a hound
in pursuit of the hare." Thus did David's enemies, when they came to
take him, raise an out cry against him as a rebel, and traitor, a man
not fit to live; with this clamour they went round about the city, to
bring a bad reputation upon David, if possible to set the mob against
him, at least to prevent their being incensed against them, which
otherwise they had reason to fear they would be, so much was David
their darling. Thus the persecutors of our Lord Jesus, who are compared
to dogs (Ps. xxii. 16), ran him down with noise; for else they could
not have taken him, at least not on the feast-day, for there would have
been an uproar among the people. They belch out with their mouth the
malice that boils in their hearts, v. 7. Swords are in their lips; that
is, reproaches that wound my heart with grief (Ps. xlii. 10), and
slanders that stab and wound my reputation. They were continually
suggesting that which drew and whetted Saul's sword against him, and
the fault is laid upon the false accusers. The sword perhaps would not
have been in Saul's hand if it had not been first in their lips.
3. He pleads his own innocency, not as to God (he was never backward to
own himself guilty before him), but as to his persecutors; what they
charged him with was utterly false, nor had he ever said or done any
thing to deserve such treatment from them (v. 3): "Not for my
transgression, nor for my sin, O Lord! thou knowest, who knowest all
things." And again (v. 4), without my fault. Note, (1.) The innocency
of the godly will not secure them from the malignity of the wicked.
Those that are harmless like doves, yet, for Christ's sake, are hated
of all men, as if they were noxious like serpents, and obnoxious
accordingly. (2.) Though our innocency will not secure us from
troubles, yet it will greatly support and comfort us under our
troubles. The testimony of our conscience for us that we have behaved
ourselves well towards those that behave themselves ill towards us will
be very much our rejoicing in the day of evil. (3.) If we are conscious
to ourselves of our innocency, we may with humble confidence appeal to
God and beg of him to plead our injured cause, which he will do in due
time.
4. He pleads that his enemies were profane and atheistical, and
bolstered themselves up in their enmity to David, with the contempt of
God: For who, say they, doth hear? v. 7. Not God himself, Ps. x. 11;
xciv. 7. Note, It is not strange if those regard not what they say who
have made themselves believe that God regards not what they say.
III. He refers himself and his cause to the just judgment of God, v. 5.
"The Lord, the Judge, be Judge between me and my persecutors." In this
appeal to God he has an eye to him as the Lord of hosts, that has power
to execute judgment, having all creatures, even hosts of angels, at his
command; he views him also as the God of Israel, to whom he was, in a
peculiar manner, King and Judge, not doubting that he would appear on
the behalf of those that were upright, that were Israelites indeed.
When Saul's hosts persecuted him, he had recourse to God as the Lord of
all hosts; when those maligned him who in spirit were strangers to the
commonwealth of Israel he had recourse to God as the God of Israel. He
desires (that is, he is very sure) that God will awake to visit all the
nations, will make an early and exact enquiry into the controversies
and quarrels that are among the children of men; there will be a day of
visitation (Isa. x. 3), and to that day David refers himself, with this
solemn appeal, Be not merciful to any wicked transgressors. Selah--Mark
that. 1. If David had been conscious to himself that he was a wicked
transgressor, he would not have expected to find mercy; but, as to his
enemies, he would say he was no transgressor at all (v. 3, 4): "Not for
my transgression, and therefore thou wilt appear for me." As to God, he
could say he was no wicked transgressor; for, though he had
transgressed, he was a penitent transgressor, and did not obstinately
persist in what he had done amiss. 2. He knew his enemies were wicked
transgressors, wilful, malicious, and hardened in their transgressions
both against God and man, and therefore he sues for justice against
them, judgment without mercy. Let not those expect to find mercy who
never showed mercy, for such are wicked transgressors.
Confidence in God.
8 But thou, O Lord, shalt laugh at them; thou shalt have all the
heathen in derision. 9 Because of his strength will I wait upon thee:
for God is my defence. 10 The God of my mercy shall prevent me: God
shall let me see my desire upon mine enemies. 11 Slay them not, lest
my people forget: scatter them by thy power; and bring them down, O
Lord our shield. 12 For the sin of their mouth and the words of their
lips let them even be taken in their pride: and for cursing and lying
which they speak. 13 Consume them in wrath, consume them, that they
may not be: and let them know that God ruleth in Jacob unto the ends of
the earth. Selah. 14 And at evening let them return; and let them
make a noise like a dog, and go round about the city. 15 Let them
wander up and down for meat, and grudge if they be not satisfied. 16
But I will sing of thy power; yea, I will sing aloud of thy mercy in
the morning: for thou hast been my defence and refuge in the day of my
trouble. 17 Unto thee, O my strength, will I sing: for God is my
defence, and the God of my mercy.
David here encourages himself, in reference to the threatening power of
his enemies, with a pious resolution to wait upon God and a believing
expectation that he should yet praise him.
I. He resolves to wait upon God (v. 9): "Because of his strength"
(either the strength of his enemies, the fear of which drove him to
God, or because of God's strength, the hope of which drew him to God)
"Will I wait upon thee, with a believing dependence upon thee and
confidence in thee." It is our wisdom and duty, in times of danger and
difficulty, to wait upon God; for he is our defence, our high place, in
whom we shall be safe. He hopes, 1. That God will be to him a God of
mercy (v. 10): "The God of my mercy shall prevent me with the blessings
of his goodness and the gifts of his mercy, prevent my fears, prevent
my prayers, and be better to me than my own expectations." It is very
comfortable to us, in prayer, to eye God, not only as the God of mercy,
but as the God of our mercy, the author of all good in us and the giver
of all good to us. Whatever mercy there is in God, it is laid up for
us, and is ready to be laid out upon us. Justly does the psalmist call
God's mercy his mercy, for all the blessings of the new covenant are
called the sure mercies of David (Isa. lv. 3); and they are sure to all
the seed. 2. That he will be to his persecutors a God of vengeance. His
expectation of this he expresses partly by way of prediction and partly
by way of petition, which come all to one; for his prayer that it might
be so amounts to a prophecy that it shall be so. Here are several
things which he foretels concerning his enemies, or observers, that
sought occasions against him and opportunity to do him a mischief, in
all which he should see his desire, not a passionate or revengeful
desire, but a believing desire upon them, v. 10. (1.) He foresees that
God would expose them to scorn, as they had indeed made themselves
ridiculous, v. 8. "They think God does not hear them, does not heed
them; but thou, O Lord! shalt laugh at them for their folly, to think
that he who planted the ear shall not hear, and thou shalt have not
them only, but all such other heathenish people that live without God
in the world, in derision." Note, Atheists and persecutors are worthy
to be laughed at and had in derision. See Ps. ii. 4; Prov. i. 26; Isa.
xxxvii. 22. (2.) That God would make them standing monuments of his
justice (v. 11): Slay them not; let them not be killed outright, lest
my people forget. If the execution be soon done, the impressions of it
will not be keep, and therefore will not be durable, but will quickly
wear off. Swift destructions startle men for the present, but they are
soon forgotten, for which reason he prays that this might be gradual:
"Scatter them by thy power, and let them carry about with them, in
their wanderings, such tokens of God's displeasure as may spread the
notice of their punishment to all parts of the country." Thus Cain
himself, though a murderer, was not slain, lest the vengeance should be
forgotten, but was sentenced to be a fugitive and a vagabond. Note,
When we think God's judgments come slowly upon sinners we must conclude
that God has wise and holy ends in the gradual proceedings of his
wrath. "So scatter them as that they may never again unite to do
mischief, bring them down, O Lord, our shield!" If God has undertaken
the protection of his people as their shield, he will doubtless humble
and abase all those that fight against them. (3.) That they might be
dealt with according to their deserts (v. 12): For the sin of their
mouth, even for the words of their lips (for every word they speak has
sin in it), let them for this be taken in their pride, even for their
cursing others and themselves (a sin Saul was subject to, 1 Sam. xiv.
28, 44), and lying. Note, There is a great deal of malignity in
tongue-sins, more than is commonly thought of. Note, further, Cursing,
and lying, and speaking proudly, are some of the worst of the sins of
the tongue; and that man is truly miserable whom God deals with
according to the deserts of these, making his own tongue to fall on
him. (4.) That God would glorify himself, as Israel's God and King, in
their destruction (v. 13): "Consume them in wrath, consume them; that
is, follow them with one judgment after another, till they be utterly
ruined; let them be sensibly, but gradually wasted, that they
themselves, while they are in the consuming, may know, and that the
standers-by may likewise draw this inference form it, That God ruleth
in Jacob unto the ends of the earth." Saul and his party think to rule
and carry all before them, but they shall be made to know that there is
a higher than they, that there is one who does and will overrule them.
The design of God's judgments is to convince men that the Lord reigns,
that he fulfils his own counsels, gives law to all the creatures, and
disposes all things to his own glory, so that the greatest of men are
under his check, and he makes what use he pleases of them. He rules in
Jacob; for there he keeps his court; there it is known, and his name is
great. But he rules to the end of the earth; for all nations are within
the territories of his kingdom. He rules to the ends of the earth, even
over those that know him not, but he rules for Jacob (so it may be
read); he has an eye to the good of his church in the government of the
world; the administrations of that government, even to the ends of the
earth, are for Jacob his servant's sake and for Israel's his elect,
Isa. xlv. 4. (5.) That he would make their sin their punishment, v. 14,
compare v. 6. Their sin was their hunting for David to make a prey of
him; their punishment should be that they should be reduced to such
extreme poverty that they should hunt about for meat to satisfy their
hunger, and should miss of it as they missed of David. Thus they should
be, not cut off at once, but scattered (v. 11), and gradually consumed
(v. 13); those that die by famine die by inches, and feel themselves
die, Lam. iv. 9. He foretels that they should be forced to beg their
bread from door to door. [1.] That they should do it with the greatest
regret and reluctancy imaginable. To beg they are ashamed (which makes
it the greater punishment to them), and therefore they do it at
evening, when it begins to be dark, that they may not be seen, at the
time when other beasts of prey creep forth, Ps. civ. 20. [2.] That yet
they should be very clamorous and loud in their complaints, which would
proceed from a great indignation at their condition, which they cannot
in the least degree reconcile themselves to: They shall make a noise
like a dog. When they were in quest of David they made a noise like an
angry dog snarling and barking; now, when they are in quest of meat,
they shall make a noise like a hungry dog howling and wailing. Those
that repent of their sins mourn, when in trouble, like doves; those
whose hearts are hardened make a noise, when in trouble, like dogs,
like a wild bull in a net, full of the fury of the Lord. See Hos. vii.
14, They have not cried unto me with their heart when they howled on
their beds for corn and wine. [3.] That they should meet with little
relief, but the hearts of people should be very much hardened towards
them, so that they should go round about the city, and wander up and
down for meat (v. 15), and should get nothing but by dint of
importunity (according to our marginal reading, If they be not
satisfied, they will tarry all night), so that what people do give them
is not with good-will, but only to get rid of them, lest by their
continual coming they weary them. [4.] That they should be insatiable,
which is the greatest misery of all in a poor condition. They are
greedy dogs which can never have enough (Isa. lvi. 11), and they grudge
if they be not satisfied. A contented man, if he has not what he would
have, yet does not grudge, does not quarrel with Providence, nor fret
within himself; but those whose God is their belly, if that be not
filled and its appetites gratified, fall out both with God and
themselves. It is not poverty, but discontent, that makes a man
unhappy.
II. He expects to praise God, that God's providence would find him
matter for praise and that God's grace would work in him a heart for
praise, v. 16, 17. Observe,
1. What he would praise God for. (1.) He would praise his power and his
mercy; both should be the subject-matter of his song. Power, without
mercy, is to be dreaded; mercy, without power, is not what a man can
expect much benefit from; but God's power by which he is able to help
us, and his mercy by which he is inclined to help us, will justly be
the everlasting praise of all the saints. (2.) He would praise him
because he had, many a time, and all along, found him his defence and
his refuge in the day of trouble. God brings his people into trouble,
that they may experience his power and mercy in protecting and
sheltering them, and may have occasion to praise him. (3.) He would
praise him because he had still a dependence upon him and a confidence
in him, as his strength to support him and carry him on in his duty,
his defence to keep him safe from evil, and the God of his mercy to
make him happy and easy. He that is all this to us is certainly worthy
of our best affections, praises, and services.
2. How he would praise God. (1.) He would sing. As that is a natural
expression of joy, so it is an instituted ordinance for the exerting
and exciting of holy joy and thankfulness. (2.) He would sing aloud, as
one much affected with the glory of God, that was not ashamed to own
it, and that desired to affect others with it. He will sing of God's
power, but he will sing aloud of his mercy; the consideration of that
raises his affections more than any thing else. (3.) He would sing
aloud in the morning, when his spirits were most fresh and lively.
God's compassions are new every morning, and therefore it is fit to
begin the day with his praises. (4.) He would sing unto God (v. 17), to
his honour and glory, and with him in his eye. As we must direct our
prayers to God, so to him we must direct our praises, and must look up,
making melody to the Lord.
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P S A L M S
PSALM LX.
After many psalms which David penned in a day of distress this comes
which was calculated for a day of triumph; it was penned after he was
settled in the throne, upon occasion of an illustrious victory which
God blessed his forces with over the Syrians and Edomites; it was when
David was in the zenith of his prosperity, and the affairs of his
kingdom seem to have been in a better posture then ever they were
either before or after. See 2 Sam. viii. 3, 13; 1 Chron. xviii. 3, 12.
David, in prosperity, was as devout as David in adversity. In this
psalm, I. He reflects upon the bad state of the public interests, for
many years, in which God had been contending with them, ver. 1-3. II.
He takes notice of the happy turn lately given to their affairs, ver.
4. III. He prays for the deliverance of God's Israel from their
enemies, ver. 5. IV. He triumphs in hope of their victories over their
enemies, and begs of God to carry them on and complete them, ver. 6-12.
In singing this psalm we may have an eye both to the acts of the church
and to the state of our own souls, both which have their struggles.
David's Complaints and Petitions.
To the chief musician upon Shushan-eduth, Michtam of David, to teach,
when he strove with Aram-naharaim, and with Aramzobah, when
Joab returned, and smote of Edom in the valley of salt 12,000.
1 O God, thou hast cast us off, thou hast scattered us, thou hast been
displeased; O turn thyself to us again. 2 Thou hast made the earth to
tremble; thou hast broken it: heal the breaches thereof; for it
shaketh. 3 Thou hast showed thy people hard things: thou hast made us
to drink the wine of astonishment. 4 Thou hast given a banner to them
that fear thee, that it may be displayed because of the truth. Selah.
5 That thy beloved may be delivered; save with thy right hand, and hear
me.
The title gives us an account, 1. Of the general design of the psalm.
It is Michtam--David's jewel, and it is to teach. The Levites must
teach it to the people, and by it teach them both to trust in God and
to triumph in him; we must, in it, teach ourselves and one another. In
a day of public rejoicing we have need to be taught to direct our joy
to God and to terminate it in him, to give none of that praise to the
instruments of our deliverance which is due to him only, and to
encourage our hopes with our joys. 2. Of the particular occasion of it.
It was at a time, (1.) When he was at war with the Syrians, and still
had a conflict with them, both those of Mesopotamia and those of Zobah.
(2.) When he had gained a great victory over the Edomites, by his
forces, under the command of Joab, who had left 12,000 of the enemy
dead upon the spot. David has an eye to both these concerns in this
psalm: he is in care about his strife with the Assyrians, and in
reference to that he prays; he is rejoicing in his success against the
Edomites, and in reference to that he triumphs with a holy confidence
in God that he would complete the victory. We have our cares at the
same time that we have our joys, and they may serve for a balance to
each other, that neither may exceed. They may likewise furnish us with
matter both for prayer and praise, for both must be laid before God
with suitable affections and emotions. If one point be gained, yet in
another we are still striving: the Edomites are vanquished, but the
Syrians are not; therefore let not him that girds on the harness boast
as if he had put it off.
In these verses, which begin the psalm, we have,
I. A melancholy memorial of the many disgraces and disappointments
which God had, for some years past, put the people under. During the
reign of Saul, especially in the latter end of it, and during David's
struggle with the house of Saul, while he reigned over Judah only, the
affairs of the kingdom were much perplexed, and the neighbouring
nations were vexatious to them. 1. He complains of hard things which
they had seen (that is, which they had suffered), while the Philistines
and other ill-disposed neighbours took all advantages against them, v.
3. God sometimes shows even his own people hard things in this world,
that they may not take up their rest in it, but may dwell at ease in
him only. 2. He owns God's displeasure to be the cause of all the
hardships they had undergone: "Thou hast been displeased by us,
displeased against us (v. 1), and in thy displeasure hast cast us off
and scattered us, hast put us out of thy protection, else our enemies
could not have prevailed thus against us. They would never have picked
us up and made a prey of us if thou hadst not broken the staff of bands
(Zech. xi. 14) by which we were united, and so scattered us." Whatever
our trouble is, and whoever are the instruments of it, we must own the
hand of God, his righteous hand, in it. 3. He laments the ill effects
and consequences of the miscarriages of the late years. The whole
nation was in a convulsion: Thou hast made the earth (or the land) to
tremble, v. 2. The generality of the people had dreadful apprehensions
of the issue of these things. The good people themselves were in a
consternation: "Thou hast made us to drink the wine of astonishment (v.
3); we were like men intoxicated, and at our wits' end, not knowing how
to reconcile these dispensations with God's promises and his relation
to his people; we are amazed, can do nothing, nor know we what to do."
Now this is mentioned here to teach, that is, for the instruction of
the people. When God is turning his hand in our favour, it is good to
remember our former calamities, (1.) That we may retain the good
impressions they made upon us, and may have them revived. Our souls
must still have the affliction and the misery in remembrance, that they
may be humbled within us, Lam. iii. 19, 20. (2.) That God's goodness to
us, in relieving us and raising us up, may be more magnified; for it is
as life from the dead, so strange, so refreshing. Our calamities serve
as foils to our joys. (3.) That we may not be secure, but may always
rejoice with trembling, as those that know not how soon we may be
returned into the furnace again, which we were lately taken out of as
the silver is when it is not thoroughly refined.
II. A thankful notice of the encouragement God had given them to hope
that, though things had been long bad, they would now begin to mend (v.
4): "Thou hast given a banner to those that fear thee (for, as bad as
the times are, there is a remnant among us that desire to fear thy
name, for whom thou hast a tender concern), that it may be displayed by
thee, because of the truth of thy promise which thou wilt perform, and
to be displayed by them, in defense of truth and equity," Ps. xlv. 4.
This banner was David's government, the establishment and enlargement
of it over all Israel. The pious Israelites, who feared God and had a
regard to the divine designation of David to the throne, took his
elevation as a token for good, and like the lifting up of a banner to
them, 1. It united them, as soldiers are gathered together to their
colours. Those that were scattered (v. 1), divided among themselves,
and so weakened and exposed, coalesced in him when he was fixed upon
the throne. 2. It animated them, and put life and courage into them, as
the soldiers are animated by the sight of their banner. 3. It struck a
terror upon their enemies, to whom they could now hang out a flag of
defiance. Christ, the Son of David, is given for an ensign of the
people (Isa. xi. 10), for a banner to those that fear God; in him, as
the centre of their unity, they are gathered together in one; to him
they seek, in him they glory and take courage. His love is the banner
over them; in his name and strength they wage war with the powers of
darkness, and under him the church becomes terrible as an army with
banners.
III. A humble petition for seasonable mercy. 1. That God would be
reconciled to them, though he had been displeased with them. In his
displeasure their calamities began, and therefore in his favour their
prosperity must begin: O turn thyself to us again! (v. 1) smile upon
us, and take part with us; be at peace with us, and in that peace we
shall have peace. Tranquillus Deus tranquillat omnia--A God at peace
with us spreads peace over all the scene. 2. That they might be
reconciled to one another, though they had been broken and wretchedly
divided among themselves: "Heal the breaches of our land (v. 2), not
only the breaches made upon us by our enemies, but the breaches made
among ourselves by our unhappy divisions." Those are breaches which the
folly and corruption of man makes, and which nothing but the wisdom and
grace of God can make up and repair, by pouring out a spirit of love
and peace, by which only a shaken shattered kingdom is set to rights
and saved from ruin. 3. That thus they might be preserved out of the
hands of their enemies (v. 5): "That thy beloved may be delivered, and
not made a prey of, save with thy right hand, with thy own power and by
such instruments as thou art pleased to make the men of thy right hand,
and hear me." Those that fear God are his beloved; they are dear to him
as the apple of his eye. They are often in distress, but they shall be
delivered. God's own right hand shall save them; for those that have
his heart have his hand. Save them, and hear me. Note, God's praying
people may take the general deliverances of the church as answers to
their prayers in particular. If we improve what interest we have at the
throne of grace for blessings for the public, and those blessings be
bestowed, besides the share we have with others in the benefit of them
we may each of us say, with peculiar satisfaction, "God has therein
heard me, and answered me."
Rejoicing in Hope.
6 God hath spoken in his holiness; I will rejoice, I will divide
Shechem, and mete out the valley of Succoth. 7 Gilead is mine, and
Manasseh is mine; Ephraim also is the strength of mine head; Judah is
my lawgiver; 8 Moab is my washpot; over Edom will I cast out my shoe:
Philistia, triumph thou because of me. 9 Who will bring me into the
strong city? who will lead me into Edom? 10 Wilt not thou, O God,
which hadst cast us off? and thou, O God, which didst not go out with
our armies? 11 Give us help from trouble: for vain is the help of
man. 12 Through God we shall do valiantly: for he it is that shall
tread down our enemies.
David is here rejoicing in hope and praying in hope; such are the
triumphs of the saints, not so much upon the account of what they have
in possession as of what they have in prospect (v. 6): "God has spoken
in his holiness (that is, he has given me his word of promise, has
sworn by his holiness, and he will not lie unto David, Ps. lxxxix. 35),
therefore I will rejoice, and please myself with the hopes of the
performance of the promise, which was intended for more than a pleasing
promise," Note, God's word of promise, being a firm foundation of hope,
is a full fountain of joy to all believers.
I. David here rejoices; and it is in prospect of two things:--
1. The perfecting of this revolution in his own kingdom. God having
spoken in his holiness that David shall be king, he doubts not but the
kingdom is all his own, as sure as if it were already in his hand: I
will divide Shechem (a pleasant city in Mount Ephraim) and mete out the
valley of Succoth, as my own. Gilead is mine, and Manasseh is mine, and
both are entirely reduced, v. 7. Ephraim would furnish him with
soldiers for his life-guards and his standing forces; Judah would
furnish him with able judges for his courts of justice; and thus
Ephraim would be the strength of his head and Judah his lawgiver. Thus
may an active believer triumph in the promises, and take the comfort of
all the good contained in them; for they are all yea and amen in
Christ. "God has spoken in his holiness, and then pardon is mine, peace
mine, grace mine, Christ mine, heaven mine, God himself mine." All is
yours, for you are Christ's, 1 Cor. iii. 22, 23.
2. The conquering of the neighbouring nations, which had been vexatious
to Israel, were still dangerous, and opposed the throne of David, v. 8.
Moab shall be enslaved, and put to the meanest drudgery. The Moabites
became David's servants, 2 Sam. viii. 2. Edom shall be made a dunghill
to throw old shoes upon; at least David shall take possession of it as
his own, which was signified by drawing off his shoe over it, Ruth iv.
7. As for the Philistines, let them, if they dare, triumph over him as
they had done; he will soon force them to change their note. Rather let
those that know their own interest triumph because of him; for it would
be the greatest kindness imaginable to them to be brought into
subjection to David and communion with Israel. But the war is not yet
brought to an end; there is a strong city, Rabbah (perhaps) of the
children of Ammon, which yet holds out; Edom is not yet subdued. Now,
(1.) David is here enquiring for help to carry on the ark: "Who will
bring me into the strong city? What allies, what auxiliaries, can I
depend upon, to make me master of the enemies' country and their
strongholds?" Those that have begun a good work cannot but desire to
make a thorough work of it, and to bring it to perfection. (2.) He is
expecting it from God only: "Wilt not thou, O God? For thou hast spoken
in thy holiness; and wilt not thou be as good as thy word?" He takes
notice of the frowns of Providence they had been under: Thou hadst, in
appearance, cast us off; thou didst not go forth with our armies. When
they were defeated and met with disappointments, they owned it was
because they wanted (that is, because they had forfeited) the gracious
presence of God with them; yet they do not therefore fly off from him,
but rather take so much the faster hold of him; and the less he has
done for them of late the more they hoped he would do. At the same time
that they own God's justice in what was past they hope in his mercy for
what was to come: "Though thou hadst cast us off, yet thou wilt not
contend for ever, thou wilt not always chide; though thou hadst cast us
off, yet thou hast begun to show mercy; and wilt thou not perfect what
thou hast begun?" The Son of David, in his sufferings, seemed to be
cast off by his Father when he cried out, Why hast thou forsaken me?
and yet even then he obtained a glorious victory over the powers of
darkness and their strong city, a victory which will undoubtedly be
completed at last; for he has gone forth conquering and to conquer. The
Israel of God, his spiritual Israel, are likewise, through him, more
than conquerors. Though sometimes they may be tempted to think that God
has cast them off, and may be foiled in particular conflicts, yet God
will bring them into the strong city at last. Vincimur in prælio, sed
non in bello--We are foiled in a battle, but not in the whole war. A
lively faith in the promise will assure us, not only that the God of
peace shall tread Satan under our feet shortly, but that it is our
Father's good pleasure to give us the kingdom.
II. He prays in hope. His prayer is, Give us help from trouble, v. 11.
Even in the day of their triumph they see themselves in trouble,
because still in war, which is troublesome even to the prevailing side.
None therefore can delight in war but those that love to fish in
troubled waters. The help from trouble they pray for is preservation
from those they were at war with. Though now they were conquerors, yet
(so uncertain are the issues of war), unless God gave them help in the
next engagement, they might be defeated; therefore, Lord, send us help
from the sanctuary. Help from trouble is rest from war, which they
prayed for, as those that contended for equity, not for victory. Sic
quærimus pacem--Thus we seek for peace. The hope with which they
support themselves in this prayer has two things in it:--1. A
diffidence of themselves and all their creature-confidences: Vain is
the help of man. Then only we are qualified to receive help from God
when we are brought to own the insufficiency of all creatures to do
that for us which we expect him to do. 2. A confidence in God, and in
his power and promise (v. 12): "Through God we shall do valiantly, and
so we shall do victoriously; for he it is, and he only, that shall
tread down our enemies, and shall have the praise of doing it." Note,
(1.) Our confidence in God must be so far from superseding that it must
encourage and quicken our endeavours in the way of our duty. Though it
is God that performs all things for us, yet there is something to be
done by us. (2.) Hope in God is the best principle of true courage.
Those that do their duty under his conduct may afford to do it
valiantly; for what need those fear who have God on their side? (3.) It
is only through God, and by the influence of his grace, that we do
valiantly; it is he that puts strength into us, and inspires us, who of
ourselves are weak and timorous, with courage and resolution. (4.)
Though we do ever so valiantly, the success must be attributed entirely
to him; for he it is that shall tread down our enemies, and not we
ourselves. All our victories, as well as our valour, are from him, and
therefore at his feet all our crown must be cast.
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P S A L M S
PSALM LXI.
David, in this psalm, as in many others, begins with a sad heart, but
concludes with an air of pleasantness--begins with prayers and tears,
but ends with songs of praise. Thus the soul, by being lifted up to
God, returns to the enjoyment of itself. It should seem David was
driven out and banished when he penned this psalm, whether by Saul or
Absalom is uncertain: some think by Absalom, because he calls himself
"the king" (ver. 6), but that refers to the King Messiah. David, in
this psalm, resolves to persevere in his duty, encouraged thereto both
by his experience an by his expectations. I. He will call upon God
because God had protected him, ver. 1-3. II. He will call upon God
because God had provided well for him, ver. 4, 5. III. He will praise
God because he had an assurance of the continuance of God's favour to
him, ver. 6-8. So that, in singing this psalm, we may find that which
is very expressive both of our faith and of our hope, of our prayers
and of our praises; and some passages in this psalm are very peculiar.
Crying to God in Distress.
To the chief musician upon Neginah. A psalm of David.
1 Hear my cry, O God; attend unto my prayer. 2 From the end of the
earth will I cry unto thee, when my heart is overwhelmed: lead me to
the rock that is higher than I. 3 For thou hast been a shelter for
me, and a strong tower from the enemy. 4 I will abide in thy
tabernacle for ever: I will trust in the covert of thy wings. Selah.
In these verses we may observe,
I. David's close adherence and application to God by prayer in the day
of his distress and trouble: "Whatever comes, I will cry unto thee (v.
2),--not cry unto other gods, but to thee only,--not fall out with thee
because thou afflictest me, but still look unto thee, and wait upon
thee,--not speak to thee in a cold and careless manner, but cry to thee
with the greatest importunity and fervency of spirit, as one that will
not let thee go except thou bless me." This he will do, 1.
Notwithstanding his distance from the sanctuary, the house of prayer,
where he used to attend as in the court of requests: "From the end of
the earth, or of the land, from the most remote and obscure corner of
the country, will I cry unto thee." Note, Wherever we are we may have
liberty of access to God, and may find a way open to the throne of
grace. Undique ad coelos tantundem est viæ--Heaven is equally
accessible from all places. "Nay, because I am here in the end of the
earth, in sorrow and solitude, therefore I will cry unto thee." Note,
That which separates us from our other comforts should drive us so much
the nearer to God, the fountain of all comfort. 2. Notwithstanding the
dejection and despondency of his spirit: "Though my heart is
overwhelmed, it is not so sunk, so burdened, but that it may be lifted
up to God in prayer; if it is not capable of being thus raised, it is
certainly too much cast down. Nay, because my heart is ready to be
overwhelmed, therefore I will cry unto thee, for by that means it will
be supported and relived." Note, Weeping must quicken praying, and not
deaden it. Is any afflicted? Let him pray, Jam. v. 13; Ps. cii., title.
II. The particular petition he put up to God when his heart was
overwhelmed and he was ready to sink: Lead me to the rock that is
higher than I; that is, 1. "To the rock which is too high for me to get
up to unless thou help me to it. Lord, give me such an assurance and
satisfaction of my own safety as I can never attain to but by thy
special grace working such a faith in me." 2. "To the rock on the top
of which I shall be set further out of the reach of my troubles, and
nearer the serene and quiet region, than I can be by any power or
wisdom of my own." God's power and promise are a rock that is higher
than we. This rock is Christ; those are safe that are in him. We cannot
get upon this rock unless God by his power lead us. I will put thee in
the cleft of the rock, Exod. xxxiii. 22. We should therefore by faith
and prayer put ourselves under the divine management, that we may be
taken under the divine protection.
III. His desire and expectation of an answer of peace. He begs in faith
(v. 1): "Hear my cry, O God! attend unto my prayer; that is, let me
have the present comfort of knowing that I am heard (Ps. xx. 6), and in
due time let me have that which I pray for."
IV. The ground of this expectation, and the plea he uses to enforce his
petition (v. 3): "Thou hast been a shelter for me; I have found in thee
a rock higher than I: therefore I trust thou wilt still lead me to that
rock." Note, Past experiences of the benefit of trusting in God, as
they should engage us still to keep close to him, so they should
encourage us to hope that it will not be in vain. "Thou hast been my
strong tower from the enemy, and thou art as strong a ever, and thy
name is as much a refuge to the righteous as ever it was." Prov. xviii.
10.
V. His resolution to continue in the way of duty to God and dependence
on him, v. 4. 1. The service of God shall be his constant work and
business. All those must make it so who expect to find God their
shelter and strong tower: none but his menial servants have the benefit
of his protection. I will abide in thy tabernacle for ever. David was
now banished from the tabernacle, which was his greatest grievance, but
he is assured that God by his providence would bring him back to his
tabernacle, because he had by his grace wrought in him such a kindness
for the tabernacle as that he was resolved to make it his perpetual
residence, Ps. xxvii. 4. He speaks of abiding in it for ever because
that tabernacle was a type and figure of heaven, Heb. ix. 8, 9, 24.
Those that dwell in God's tabernacle, as it is a house of duty, during
their short ever on earth, shall dwell in that tabernacle which is the
house of glory during an endless ever. 2. The grace of God and the
covenant of grace shall be his constant comfort: I will make my refuge
in the covert of his wings, as the chickens seek both warmth and safety
under the wings of the hen. Those that have found God a shelter to them
ought still to have recourse to him in all their straits. This
advantage those have that abide in God's tabernacle, that in the time
of trouble he shall there hide them.
Mercies Recollected.
5 For thou, O God, hast heard my vows: thou hast given me the heritage
of those that fear thy name. 6 Thou wilt prolong the king's life: and
his years as many generations. 7 He shall abide before God for ever:
O prepare mercy and truth, which may preserve him. 8 So will I sing
praise unto thy name for ever, that I may daily perform my vows.
In these verses we may observe,
I. With what pleasure David looks back upon what God had done for him
formerly (v. 5): Thou, O God! hast heard my vows, that is, 1. "The vows
themselves which I made, and with which I bound my soul: thou hast
taken notice of them; thou hast accepted them, because made in
sincerity, and been well pleased with them; thou hast been mindful of
them, and put me in mind of them." God put Jacob in mind of his vows,
Gen. xxxi. 13; xxxv. 1. Note, God is a witness to all our vows, all our
good purposes, and all our solemn promises of new obedience. He keeps
an account of them, which should be a good reason with us, as it was
with David here, why we should perform our vows, v. 8. For he that
hears the vows we made will make us hear respecting them if they be not
made good. 2. "The prayers that went along with those vows; those thou
hast graciously heard and answered," which encouraged him now to pray,
O God! hear my cry. He that never did say to the seed of Jacob, Seek
you me in vain, will not now begin to say so. "Thou hast heard my vows,
and given a real answer to them; for thou hast given me a heritage of
those that fear thy name." Note, (1.) There is a peculiar people in the
world that fear God's name, that with a holy awe and reverence accept
of and accommodate themselves to all the discoveries he is pleased to
make of himself to the children of men. (2.) There is a heritage
peculiar to that peculiar people, present comforts, earnests of their
future bliss. God himself is their inheritance, their portion for ever.
The Levites that had God for their inheritance must take up with him,
and not expect a lot like their brethren; so those that fear God have
enough in him, and therefore must not complain if they have but little
of the world. (3.) We need desire no better heritage than that of those
who fear God. If God deal with us as he uses to deal with those that
love his name we need not desire to be any better dealt with.
II. With what assurance he looks forward to the continuance of his life
(v. 6): Thou shalt prolong the king's life. This may be understood
either, 1. Of himself. If it was penned before he came to the crown,
yet, being anointed by Samuel, and knowing what God had spoken in his
holiness, he could in faith call himself the king, though now
persecuted as an out-law; or perhaps it was penned when Absalom sought
to dethrone him, and force him into exile. There were those that aimed
to shorten his life, but he trusted to God to prolong his life, which
he did to the age of man set by Moses (namely, seventy years), which,
being spent in serving his generation according to the will of God
(Acts xiii. 36), might be reckoned as many generations, because many
generations would be the better for him. His resolution was to abide in
God's tabernacle for ever (v. 4), in a way of duty; and now his hope is
that he shall abide before God for ever, in a way of comfort. Those
abide to good purpose in this world that abide before God, that serve
him and walk in his fear; and those that do so shall abide before him
for ever. He speaks of himself in the third person, because the psalm
was delivered to the chief musician for the use of the church, and he
would have the people, in singing it, to be encouraged with an
assurance that, notwithstanding the malice of his enemies, their king,
as they wished, should live for ever. Or, 2. Of the Messiah, the King
of whom he was a type. It was a comfort to David to think, whatever
became of him, that the years of the Lord's Anointed would be as many
generations, and that of the increase of his government and peace there
should be no end. The Mediator shall abide before God for ever, for he
always appears in the presence of God for us, and ever lives, making
intercession; and, because he lives, we shall live also.
III. With what importunity he begs of God to take him and keep him
always under his protection: O prepare mercy and truth which may
preserve him! God's promises and our faith in them are not to
supersede, but to quicken and encourage prayer. David is sure that God
will prolong his life, and therefore prays that he would preserve it,
not that he would prepare him a strong lifeguard, or a well-fortified
castle, but that he would prepare mercy and truth for his preservation;
that is, that God's goodness would provide for his safety according to
the promise. We need not desire to be better secured than under the
protection of God's mercy and truth. This may be applied to the
Messiah: "Let him be sent in the fulness of time, in performance of the
truth to Jacob and the mercy to Abraham." Micah vii. 20; Luke i. 72,
73.
IV. With what cheerfulness he vows the grateful returns of duty to God
(v. 8): So will I sing praise unto thy name for ever. Note, God's
preservation of us calls upon us to praise him; and therefore we should
desire to live, that we may praise him: Let my soul live, and it shall
praise thee. We must make praising God the work of our time, even to
the last (as long as our lives are prolonged we must continue praising
God), and then it shall be made the work of our eternity, and we shall
be praising him for ever. That I may daily perform my vows. His
praising God was itself the performance of his vows, and it disposed
his heart to the performance of his vows in other instances. Note, 1.
The vows we have made we must conscientiously perform. 2. Praising God
and paying our vows to him must be our constant daily work; every day
we must be doing something towards it, because it is all but little in
comparison with what is due, because we daily receive fresh mercies,
and because, if we think much to do it daily, we cannot expect to be
doing it eternally.
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P S A L M S
PSALM LXII.
This psalm has nothing in it directly either of prayer or praise, nor
does it appear upon what occasion it was penned, nor whether upon any
particular occasion, whether mournful or joyful. But in it, I. David
with a great deal of pleasure professes his own confidence in God and
dependence upon him, and encourages himself to continue waiting on him,
ver. 1-7. II. With a great deal of earnestness he excites and
encourages others to trust in God likewise, and not in any creature,
ver. 8-12. In singing it we should stir up ourselves to wait on God.
Waiting upon God; Confidence in God.
To the chief musician, to Jeduthun. A psalm of David.
1 Truly my soul waiteth upon God: from him cometh my salvation. 2 He
only is my rock and my salvation; he is my defence; I shall not be
greatly moved. 3 How long will ye imagine mischief against a man? ye
shall be slain all of you: as a bowing wall shall ye be, and as a
tottering fence. 4 They only consult to cast him down from his
excellency: they delight in lies: they bless with their mouth, but they
curse inwardly. Selah. 5 My soul, wait thou only upon God; for my
expectation is from him. 6 He only is my rock and my salvation: he is
my defence; I shall not be moved. 7 In God is my salvation and my
glory: the rock of my strength, and my refuge, is in God.
In these verses we have,
I. David's profession of dependence upon God, and upon him only, for
all good (v. 1): Truly my soul waiteth upon God. Nevertheless (so some)
or "However it be, whatever difficulties or dangers I may meet with,
though God frown upon me and I meet with discouragements in my
attendance on him, yet still my soul waits upon God" (or is silent to
God, as the word is), "Says nothing against what he does, but quietly
expects what he will do." We are in the way both of duty and comfort
when our souls wait upon God, when we cheerfully refer ourselves, and
the disposal of all our affairs, to his will and wisdom, when we
acquiesce in and accommodate ourselves to all the dispensations of his
providence, and patiently expect a doubtful event, with an entire
satisfaction in his righteousness and goodness, however it be. Is not
my soul subject go God? So the LXX. So it, certainly so it ought to be;
our wills must be melted into his will. My soul has respect to God, for
from him cometh my salvation. He doubts not but his salvation will
come, though now he was threatened and in danger, and he expects it to
come from God, and from him only; for in vain is it hoped for from
hills and mountains, Jer. iii. 23; Ps. cxxi. 1, 2. "From him I know it
will come, and therefore on him will I patiently wait till it does
come, for his time is the best time." We may apply it to our eternal
salvation, which is called the salvation of God (Ps. l. 23); from him
it comes; he prepared it for us, he prepares us for it, and preserves
us to it, and therefore let our souls wait on him, to be conducted
through this world to that eternal salvation, in such way as he thinks
fit.
II. The ground and reason of this dependence (v. 2): He only is my rock
and my salvation; he is my defence. 1. "He has been so many a time; in
him I have found shelter, and strength, and succour. He has by his
grace supported me and borne me up under my troubles, and by his
providence defended me from the insults of my enemies and delivered me
out of the troubles into which I was plunged; and therefore I trust he
will deliver me," 2 Cor. i. 10. 2. "He only can be my rock and my
salvation. Creatures are insufficient; they are nothing without him,
and therefore I will look above them to him." 3. "He has by covenant
undertaken to be so. Even he that is the rock of ages is my rock; he
that is the God of salvation is my salvation; he that is the Most High
is my high place; and therefore I have all the reason in the world to
confide in him."
III. The improvement he makes of his confidence in God.
1. Trusting in God, his heart is fixed. "If God is my strength and
mighty delivered, I shall not be greatly moved (that is, I shall not be
undone and ruined); I may be shocked, but I shall not be sunk." Or, "I
shall not be much disturbed and disquieted in my own breast. I may be
put into some fright, but I shall not be afraid with any amazement, nor
so as to be put out of the possession of my own soul. I may be
perplexed, but not in despair," 2 Cor. iv. 8. This hope in God will be
an anchor of the soul, sure and stedfast.
2. His enemies are slighted, and all their attempts against him looked
upon by him with contempt, v. 3, 4. If God be for us, we need not fear
what man can do against us, though ever so mighty and malicious. He
here, (1.) Gives a character of his enemies: They imagine mischief,
design it with a great deal of the serpent's venom and contrive it with
a great deal of the serpent's subtlety, and this against a man, one of
their own kind, against one single man, that is not an equal match for
them, for they are many; they continued their malicious persecution
though Providence had often defeated their mischievous designs. "How
long will you do it? Will you never be convinced of your error? Will
your malice never have spent itself?" They are unanimous in their
consultations to cast an excellent man down from his excellency, to
draw an honest man from his integrity, to entangle him in sin, which is
the only thing that can effectually cast us down from our excellency,
to thrust a man, whom God has exalted, down from his dignity, and so to
fight against God. Envy was at the bottom of their malice; they were
grieved at David's advancement, and therefore plotted, by diminishing
his character and blackening that (which was casting him down from his
excellency) to hinder his preferment. In order to this they calumniate
him, and love to hear such bad characters given of him and such bad
reports raised and spread concerning him as they themselves know to be
false: They delight in lies. And as they make no conscience of lying
concerning him, to do him a mischief, so they make no conscience of
lying to him, to conceal the mischief they design, and accomplish it
the more effectually: They bless with their mouth (they compliment
David to his face), but they curse inwardly; in their hearts they wish
him all mischief, and privately they are plotting against him and in
their cabals carrying on some evil design or other, by which they hope
to ruin him. It is dangerous putting our trust in men who are thus
false; but God is faithful. (2.) He reads their doom, pronounces a
sentence of death upon them, not as a king, but as a prophet: You shall
be slain all of you, by the righteous judgments of God. Saul and his
servants were slain by the Philistines on Mount Gilboa, according to
this prediction. Those who seek the ruin of God's chosen are but
preparing ruin for themselves. God's church is built upon a rock which
will stand, but those that fight against it, and its patrons and
protectors, shall be as a bowing wall and a tottering fence, which,
having a rotten foundation, sinks with its own weight, falls of a
sudden, and buries those in the ruins of it that put themselves under
the shadow and shelter of it. David, having put his confidence in God,
thus foresees the overthrow of his enemies, and, in effect, sets them
at defiance and bids them do their worst.
3. He is himself encouraged to continue waiting upon God (v. 5-7): My
soul, wait thou only upon God. Note, The good we do we should stir up
ourselves to continue doing, and to do yet more and more, as those that
have, through grace, experienced the comfort and benefit of it. We have
found it good to wait upon God, and therefore should charge our souls,
and even charm them, into such a constant dependence upon him as may
make us always easy. He had said (v. 1), From him cometh my salvation;
he says (v. 5), My expectation is from him. His salvation was the
principal matter of his expectation; let him have that from God, and he
expects no more. His salvation being from God, all his other
expectations are from him. "If God will save my soul, as to every thing
else let him do what he pleases with me, and I will acquiesce in his
disposals, knowing they shall all turn to my salvation," Phil. i. 19.
He repeats (v. 6) what he had said concerning God (v. 2), as one that
was not only assured of it, but greatly pleased with it, and that dwelt
much upon it in his thoughts: He only is my rock and my salvation; he
is my defence, I know he is; but there he adds, I shall not be greatly
moved, here, I shall not be moved at all. Note, The more faith is acted
the more active it is. Crescit eundo--It grows by being exercised. The
more we meditate upon God's attributes and promises, and our own
experience, the more ground we get of our fears, which, like Haman,
when they begin to fall, shall fall before us, and we shall be kept in
perfect peace, Isa. xxvi. 3. And, as David's faith in God advances to
an unshaken stayedness, so his joy in God improves itself into a holy
triumph (v. 7): In God is my salvation and my glory. Where our
salvation is there our glory is; for what is our salvation but the
glory to be revealed, the eternal weight of glory? And there our
glorying must be. In God let us boast all the day long. "The rock of my
strength (that is, my strong rock, on which I build my hopes and stay
myself) and my refuge, to which I flee for shelter when I am pursued,
is in God, and in him only. I have no other to flee to, no other to
trust to; the more I think of it the better satisfied I am in the
choice I have made." Thus does he delight himself in the Lord, and then
ride upon the high places of the earth, Isa. lviii. 14.
An Exhortation to Trust in God.
8 Trust in him at all times; ye people, pour out your heart before him:
God is a refuge for us. Selah. 9 Surely men of low degree are vanity,
and men of high degree are a lie: to be laid in the balance, they are
altogether lighter than vanity. 10 Trust not in oppression, and
become not vain in robbery: if riches increase, set not your heart upon
them. 11 God hath spoken once; twice have I heard this; that power
belongeth unto God. 12 Also unto thee, O Lord, belongeth mercy: for
thou renderest to every man according to his work.
Here we have David's exhortation to others to trust in God and wait
upon him, as he had done. Those that have found the comfort of the ways
of God themselves will invite others into those ways; there is enough
in God for all the saints to draw from, and we shall have never the
less for others sharing with us.
I. He counsels all to wait upon God, as he did, v. 8. Observe,
1. To whom he gives this good counsel: You people (that is, all
people); all shall be welcome to trust in God, for he is the confidence
of all the ends of the earth, Ps. lxv. 5. You people of the house of
Israel (so the Chaldee); they are especially engaged and invited to
trust in God, for he is the God of Israel; and should not a people seek
unto their God?
2. What the good counsel is which he gives. (1.) To confide in God:
"Trust in him; deal with him, and be willing to deal upon trust; depend
upon him to perform all things for you, upon his wisdom and goodness,
his power and promise, his providence and grace. Do this at all times."
We must have an habitual confidence in God always, must live a life of
dependence upon him, must so trust in him at all times as not at any
time to put that confidence in ourselves, or in any creature, which is
to be put in him only; and we must have an actual confidence in God
upon all occasions, trust in him upon every emergency, to guide us when
we are in doubt, to protect us when we are in danger, to supply us when
we are in want, to strengthen us for every good word and work. (2.) To
converse with God: Pour out your heart before him. The expression seems
to allude to the pouring out of the drink-offerings before the Lord.
When we make a penitent confession of sin our hearts are therein poured
out before God, 1 Sam. vii. 6. But here it is meant of prayer, which,
if it be as it should be, is the pouring out of the heart before God.
We must lay our grievances before him, offer up our desires to him with
all humble freedom, and then entirely refer ourselves to his disposal,
patiently submitting our wills to his: this is pouring out our hearts.
3. What encouragement he gives us to take this good counsel: God is a
refuge for us, not only my refuge (v. 7), but a refuge for us all, even
as many as will flee to him and take shelter in him.
II. He cautions us to take heed of misplacing our confidence, in which,
as much as in any thing, the heart is deceitful, Jer. xvii. 5-9. Those
that trust in God truly (v. 1) will trust in him only, v. 5. 1. Let us
not trust in the men of this world, for they are broken reeds (v. 9):
Surely men of low degree are vanity, utterly unable to help us, and men
of high degree are a lie, that will deceive us if we trust to them. Men
of low degree, one would think, might be relied on for their multitude
and number, their bodily strength and service, and men of high degree
for their wisdom, power, and influence; but neither the one nor the
other are to be depended on. Of the two, men of high degree are
mentioned as the more deceiving; for they are a lie, which denotes not
only vanity, but iniquity. We are not so apt to depend upon men of low
degree as upon the king and the captain of the host, who, by the figure
they make, tempt us to trust in them, and so, when they fail us, prove
a lie. But lay them in the balance, the balance of the scripture, or
rather make trial of them, see how they will prove, whether they will
answer your expectations from them or no, and you will write Tekel upon
them; they are alike lighter than vanity; there is no depending upon
their wisdom to advise us, their power to act for us, their good-will
to us, no, nor upon their promises, in comparison with God, nor
otherwise than in subordination to him. 2. Let us not trust in the
wealth of this world, let not that be made our strong city (v. 10):
Trust not in oppression; that is, in riches got by fraud and violence,
because where there is a great deal it is commonly got by indirect
scraping or saving (our Saviour calls it the mammon of unrighteousness,
Luke xvi. 9), or in the arts of getting riches. "Think not, either
because you have got abundance or are in the way of getting, that
therefore you are safe enough; for this is becoming vain in robbery,
that is, cheating yourselves while you think to cheat others." He that
trusted in the abundance of his riches strengthened himself in his
wickedness (Ps. lii. 7); but at his end he will be a fool, Jer. xvii.
11. Let none be so stupid as to think of supporting themselves in their
sin, much less of supporting themselves in this sin. Nay, because it is
hard to have riches and not to trust in them, if they increase, though
by lawful and honest means, we must take heed lest we let out our
affections inordinately towards them: "Set not your heart upon them; be
not eager for them, do not take a complacency in them as the rest of
your souls, nor put a confidence in them as your portion; be not
over-solicitous about them; do not value yourselves and others by them;
make not the wealth of the world your chief good and highest end: in
short, do not make an idol of it." This we are most in danger of doing
when riches increase. When the grounds of the rich man brought forth
plentifully, then he said to his soul, Take thy ease in these things,
Luke xii. 19. It is a smiling world that is most likely to draw the
heart away from God, on whom only it should be set.
III. He gives a very good reason why we should make God our confidence,
because he is a God of infinite power, mercy, and righteousness, v. 11,
12. This he himself was well assured of and would have us be assured of
it: God has spoken once; twice have I heard this; that is, 1. "God has
spoken it, and I have heard it, once, yea, twice. He has spoken it, and
I have heard it by the light of reason, which easily infers it from the
nature of the infinitely perfect Being and from his works both of
creation and providence. He has spoken it, and I have heard once, yea,
twice (that is, many a time), by the events that have concerned me in
particular. He has spoken it and I have heard it by the light of
revelation, by dreams and visions (Job iv. 15), by the glorious
manifestation of himself upon Mount Sinai" (to which, some think, it
does especially refer), "and by the written word." God has often told
us what a great and good God he is, and we ought as often to take
notice of what he has told us. Or, 2. "Though God spoke it but once, I
heard it twice, heard it diligently, not only with my outward ears, but
with my soul and mind." To some God speaks twice and they will not hear
once; but to others he speaks but once, and they hear twice. Compare
Job xxxiii. 14. Now what is it which is thus spoken and thus heard?
(1.) That the God with whom we have to do is infinite in power. Power
belongs to God; he is almighty, and can do every thing; with him
nothing is impossible. All the powers of all the creatures are derived
form him, depend upon him, and are used by him as he pleases. His is
the power, and to him we must ascribe it. This is a good reason why we
should trust in him at all times and live in a constant dependence upon
him; for he is able to do all that for us which we trust in him for.
(2.) That he is a God of infinite goodness. Here the psalmist turns his
speech to God himself, as being desirous to give him the glory of his
goodness, which is his glory: Also unto thee, O Lord! belongeth mercy.
God is not only the greatest, but the best, of beings. Mercy is with
him, Ps. cxxx. 4, 7. He is merciful in a way peculiar to himself; he is
the Father of mercies, 2 Cor. i. 3. This is a further reason why we
should trust in him, and answers the objections of our sinfulness and
unworthiness; though we deserve nothing but his wrath, yet we may hope
for all good from his mercy, which is over all his works. (3.) That he
never did, nor ever will do, any wrong to any of his creatures: For
thou renderest to every man according to his work. Though he does not
always do this visibly in this world, yet he will do it in the day of
recompence. No service done him shall go unrewarded, nor any affront
given him unpunished, unless it be repented of. By this it appears that
power and mercy belong to him. If he were not a God of power, there are
sinners that would be too great to be punished. And if he were not a
God of mercy there are services that would be too worthless to be
rewarded. This seems especially to bespeak the justice of God in
judging upon appeals made to him by wronged innocency; he will be sure
to judge according to truth, in giving redress to the injured and
avenging them on those that have been injurious to them, 1 Kings viii.
32. Let those therefore that are wronged commit their cause to him and
trust to him to plead it.
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P S A L M S
PSALM LXIII.
This psalm has in it as much of warmth and lively devotion as any of
David's psalms in so little a compass. As the sweetest of Paul's
epistles were those that bore date out of a prison, so some of the
sweetest of David's psalms were those that were penned, as this was, in
a wilderness. That which grieved him most in his banishment was the
want of public ordinances; these he here longs to be restored to the
enjoyment of; and the present want did but whet his appetite. Yet it is
not the ordinances, but the God of the ordinances, that his heart is
upon. And here we have, I. His desire towards God, ver. 1, 2. II. His
esteem of God, ver. 3, 4. III. His satisfaction in God, ver. 5. IV. His
secret communion with God, ver. 6. V. His joyful dependence upon God,
ver. 7, 8. IV. His holy triumph in God over his enemies and in the
assurance of his own safety, ver. 9-11. A devout and pious soul has
little need of direction how to sing this psalm, so naturally does it
speak its own genuine language; and an unsanctified soul, that is
unacquainted and unaffected with divine things, is scarcely capable of
singing it with understanding.
Devout Affections.
A psalm of David, when he was in the wilderness of Judah.
1 O God, thou art my God; early will I seek thee: my soul thirsteth for
thee, my flesh longeth for thee in a dry and thirsty land, where no
water is; 2 To see thy power and thy glory, so as I have seen thee in
the sanctuary.
The title tells us when the psalm was penned, when David was in the
wilderness of Judah; that is, in the forest of Hareth (1 Sam. xxii. 5)
or in the wilderness of Ziph, 1 Sam. xxiii. 15. 1. Even in Canaan,
though a fruitful land and the people numerous, yet there were
wildernesses, places less fruitful and less inhabited than other
places. It will be so in the world, in the church, but not in heaven;
there it is all city, all paradise, and no desert ground; the
wilderness there shall blossom as the rose. 2. The best and dearest of
God's saints and servants may sometimes have their lot cast in a
wilderness, which speaks them lonely and solitary, desolate and
afflicted, wanting, wandering, and unsettled, and quite at a loss what
to do with themselves. 3. All the straits and difficulties of a
wilderness must not put us out of tune for sacred songs; but even then
it is our duty and interest to keep up a cheerful communion with God.
There are psalms proper for a wilderness, and we have reason to thank
God that it is the wilderness of Judah we are in, not the wilderness of
Sin.
David, in these verses, stirs up himself to take hold on God,
I. By a lively active faith: O God! thou art my God. Note, In all our
addresses to God we must eye him as God, and our God, and this will be
our comfort in a wilderness-state. We must acknowledge that God is,
that we speak to one that really exists and is present with us, when we
say, O God! which is a serious word; pity it should ever be used as a
by-word. And we must own his authority over us and propriety in us, and
our relation to him: "Thou art my God, mine by creation and therefore
my rightful owner and ruler, mine by covenant and my own consent." We
must speak it with the greatest pleasure to ourselves, and thankfulness
to God, as those that are resolved to abide by it: O God! thou art my
God.
II. By pious and devout affections, pursuant to the choice he had made
of God and the covenant he had made with him.
1. He resolves to seek God, and his favour and grace: Thou art my God,
and therefore I will seek thee; for should not a people seek unto their
God? Isa. viii. 19. We must seek him; we must covet his favour as our
chief good and consult his glory as our highest end; we must seek
acquaintance with him by his word and seek mercy from him by prayer. We
must seek him, (1.) Early, with the utmost care, as those that are
afraid of missing him; we must begin our days with him, begin every day
with him: Early will I seek thee. (2.) Earnestly: "My soul thirsteth
for thee and my flesh longeth for thee (that is, my whole man is
affected with this pursuit) here in a dry and thirsty land." Observe,
[1.] His complaint in the want of God's favourable presence. He was in
a dry and thirsty land; so he reckoned it, not so much because it was a
wilderness as because it was at a distance from the ark, from the word
and sacraments. This world is a weary land (so the word is); it is so
to the worldly that have their portion in it--it will yield them no
true satisfaction; it is so to the godly that have their passage
through it--it is a valley of Baca; they can promise themselves little
from it. [2.] His importunity for that presence of God: My soul
thirsteth, longeth, for thee. His want quickened his desires, which
were very intense; he thirsted as the hunted hart for the water-brooks;
he would take up with nothing short of it. His desires were almost
impatient; he longed, he languished, till he should be restored to the
liberty of God's ordinances. Note, Gracious souls look down upon the
world with a holy disdain and look up to God with a holy desire.
2. He longs to enjoy God. What is it that he does so passionately wish
for? What is his petition and what is his request? It is this (v. 2),
To see thy power and thy glory, so as I have seen thee in the
sanctuary. That is, (1.) "To see it here in this wilderness as I have
seen it in the tabernacle, to see it in secret as I have seen it in the
solemn assembly." Note, When we are deprived of the benefit of public
ordinances we should desire and endeavour to keep up the same communion
with God in our retirements that we have had in the great congregation.
A closet may be turned into a little sanctuary. Ezekiel had the visions
of the Almighty in Babylon, and John in the isle of Patmos. When we are
alone we may have the Father with us, and that is enough. (2.) "To see
it again in the sanctuary as I have formerly seen it there." He longs
to be brought out of the wilderness, not that he might see his friends
again and be restored to the pleasures and gaieties of the court, but
that he might have access to the sanctuary, not to see the priests
there, and the ceremony of the worship, but to see thy power and glory
(that is, thy glorious power, or thy powerful glory, which is put for
all God's attributes and perfections), "that I may increase in my
acquaintance with them and have the agreeable impressions of them made
upon my heart"--so to behold the glory of the Lord as to be changed
into the same image, 2 Cor. iii. 18. "That I may see thy power and
glory," he does not say, as I have seen them, but "as I have seen
thee." We cannot see the essence of God, but we see him in seeing by
faith his attributes and perfections. These sights David here pleases
himself with the remembrance of. Those were precious minutes which he
spent in communion with God; he loved to think them over again; these
he lamented the loss of, and longed to be restored to. Note, That which
has been the delight and is the desire of gracious souls, in their
attendance on solemn ordinances, is to see God and his power and glory
in them.
Joyful Praises.
3 Because thy lovingkindness is better than life, my lips shall praise
thee. 4 Thus will I bless thee while I live: I will lift up my hands
in thy name. 5 My soul shall be satisfied as with marrow and fatness;
and my mouth shall praise thee with joyful lips: 6 When I remember
thee upon my bed, and meditate on thee in the night watches.
How soon are David's complaints and prayers turned into praises and
thanksgivings! After two verses that express his desire in seeking God,
here are some that express his joy and satisfaction in having found
him. Faithful prayers may quickly be turned into joyful praises, if it
be not our own fault. Let the hearts of those rejoice that seek the
Lord (Ps. cv. 3), and let them praise him for working those desires in
them, and giving them assurance that he will satisfy them. David was
now in a wilderness, and yet had his heart much enlarged in blessing
God. Even in affliction we need not want matter for praise, if we have
but a heart to it. Observe,
I. What David will praise God for (v. 3): Because thy lovingkindness is
better than life, than lives, life and all the comforts of life, life
in its best estate, long life and prosperity. God's lovingkindness is
in itself, and in the account of all the saints, better than life. It
is our spiritual life, and that is better than temporal life, Ps. xxx.
5. It is better, a thousand times, to die in God's favour than to live
under his wrath. David in the wilderness finds, by comfortable
experience, that God's lovingkindness is better than life; and
therefore (says he) my lips shall praise thee. Note, Those that have
their hearts refreshed with the tokens of God's favour ought to have
them enlarged in his praises. A great deal of reason we have to bless
God that we have better provisions and better possessions than the
wealth of this world can afford us, and that in the service of God, and
in communion with him, we have better employments and better enjoyments
than we can have in the business and converse of this world.
II. How he will praise God, and how long, v. 4. He resolves to live a
life of thankfulness to God and dependence on him. Observe, 1. His
manner of blessing God: "Thus will I bless thee, thus as I have now
begun; the present devout affections shall not pass away, like the
morning cloud, but shine more and more, like the morning sun." Or, "I
will bless thee with the same earnestness and fervency with which I
have prayed to thee." 2. His continuance and perseverance therein: I
will bless thee while I live. Note, Praising God must be the work of
our whole lives; we must always retain a grateful sense of his former
favours and repeat our thanksgivings for them. We must every day give
thanks to him for the benefits with which we are daily loaded. We must
in every thing give thanks, and not be put out of frame for this duty
by any of the afflictions of this present time. Whatever days we live
to see, how dark and cloudy soever, though the days come of which we
say, We have no pleasure in them, yet still every day must be a
thanksgiving-day, even to our dying-day. In this work we must spend our
time because in this work we hope to spend a blessed eternity. 3. His
constant regard to God upon all occasions, which should accompany his
praises of him: I will lift up my hands in thy name. We must have an
eye to God's name (to all that by which he has made himself known) in
all our prayers and praises, which we are taught to begin
with,--Hallowed be thy name, and to conclude with,--Thine is the glory.
This we must have an eye to in our work and warfare; we must lift up
our hands to our duty and against our special enemies in God's name,
that is, in the strength of his Spirit and grace, Ps. lxxi. 16; Zech.
x. 12. We must make all our vows in God's name; to him we must engage
ourselves and in a dependence upon his grace. And when we lift up the
hands that hang down, in comfort and joy, it must be in God's name;
from him our comforts must be fetched, and to him they must be devoted.
In thee do we boast all the day long.
III. With what pleasure and delight he would praise God, v. 5. 1. With
inward complacency: My soul shall be satisfied as with marrow and
fatness, not only as with bread, which is nourishing, but as with
marrow, which is pleasant and delicious, Isa. xxv. 6. David hopes he
shall return again to the enjoyment of God's ordinances, and then he
shall thus be satisfied, and the more for his having been for a time
under restraint. Or, if not, yet in God's loving kindness, and in
conversing with him in solitude, he shall be thus satisfied. Note,
There is that in a gracious God, and in communion with him, which gives
abundant satisfaction to a gracious soul, Ps. xxxvi. 8; lxv. 4. And
there is that in a gracious soul which takes abundant satisfaction in
God and communion with him. The saints have a contentment with God;
they desire no more than his favour to make them happy: and they have a
transcendent complacency in God, in comparison with which all the
delights of sense are sapless and without relish, as puddle-water in
comparison with the wine of this consolation. 2. With outward
expressions of this satisfaction; he will praise God with joyful lips.
He will praise him, (1.) Openly. His mouth and lips shall praise God.
When with the heart man believes and is thankful, with the mouth
confession must be made of both, to the glory of God; not that the
performances of the mouth are accepted without the heart (Matt. xv. 8),
but out of the abundance of the heart the mouth must speak (Ps. xlv.
1), both for the exciting of our own devout affections and for the
edification of others. (2.) Cheerfully. We must praise God with joyful
lips; we must address ourselves to that and other duties of religion
with great cheerfulness, and speak forth the praises of God from a
principle of holy joy. Praising lips must be joyful lips.
IV. How he would entertain himself with thoughts of God when he was
most retired (v. 6): I will praise thee when I remember thee upon my
bed. We must praise God upon every remembrance of him. Now that David
was shut out from public ordinances he abounded the more in secret
communion with God, and so did something towards making up his loss.
Observe here, 1. How David employed himself in thinking of God. God was
in all his thoughts, which is the reverse of the wicked man's
character, Ps. x. 4. The thoughts of God were ready to him: "I remember
thee; that is, when I go to think, I find thee at my right hand,
present to my mind." This subject should first offer itself, as that
which we cannot forget or overlook. And they were fixed in him: "I
meditate on thee." Thoughts of God must not be transient thoughts,
passing through the mind, but abiding thoughts, dwelling in the mind.
2. When David employed himself thus--upon his bed and in the
night-watches. David was now wandering and unsettled, but, wherever he
came, he brought his religion along with him. Upon my beds (so some);
being hunted by Saul, he seldom lay two nights together in the same
bed; but wherever he lay, if, as Jacob, upon the cold ground and with a
stone for his pillow, good thoughts of God lay down with him. David was
so full of business all day, shifting for his own safety, that he had
scarcely leisure to apply himself solemnly to religious exercises, and
therefore, rather than want time for them, he denied himself his
necessary sleep. He was now in continual peril of his life, so that we
may suppose care and fear many a time held his eyes waking and gave him
wearisome nights; but then he entertained and comforted himself with
thoughts of God. Sometimes we find David in tears upon his bed (Ps. vi.
6), but thus he wiped away his tears. When sleep departs from our eyes
(through pain, or sickness of body, or any disturbance in the mind) our
souls, by remembering God, may be at ease, and repose themselves.
Perhaps an hour's pious meditation will do us more good than an hour's
sleep would have done. See Ps. xvi. 7; xvii. 3; iv. 4; cxix. 62. There
were night-watches kept in the tabernacle for praising God (Ps. cxxxiv.
1), in which, probably, David, when he had liberty, joined with the
Levites; and now that he could not keep place with them he kept time
with them, and wished himself among them.
Confidence in God; David Triumphing in Hope.
7 Because thou hast been my help, therefore in the shadow of thy wings
will I rejoice. 8 My soul followeth hard after thee: thy right hand
upholdeth me. 9 But those that seek my soul, to destroy it, shall go
into the lower parts of the earth. 10 They shall fall by the sword:
they shall be a portion for foxes. 11 But the king shall rejoice in
God; every one that sweareth by him shall glory: but the mouth of them
that speak lies shall be stopped.
David, having expressed his desires towards God and his praises of him,
here expresses his confidence in him and his joyful expectations from
him (v. 7): In the shadow of thy wings I will rejoice, alluding either
to the wings of the cherubim stretched out over the ark of the
covenant, between which God is said to dwell ("I will rejoice in thy
oracles, and in covenant and communion with thee"), or to the wings of
a fowl, under which the helpless young ones have shelter, as the
eagle's young ones (Exod. xix. 4, Deut. xxxii. 11), which speaks the
divine power, and the young ones of the common hen (Matt. xxiii. 37),
which speaks more of divine tenderness. It is a phrase often used in
the psalms (Ps. xvii. 8; xxxvi. 7; lvii. 1; lxi. 4; xci. 4), and no
where else in this sense, except Ruth ii. 12, where Ruth, when she
became a proselyte, is said to trust under the wings of the God of
Israel. It is our duty to rejoice in the shadow of God's wings, which
denotes our recourse to him by faith and prayer, as naturally as the
chickens, when they are cold or frightened, run by instinct under the
wings of the hen. It intimates also our reliance upon him as able and
ready to help us and our refreshment and satisfaction in his care and
protection. Having committed ourselves to God, we must be easy and
pleased, and quiet from the fear of evil. Now let us see further,
I. What were the supports and encouragements of David's confidence in
God. Two things were as props to that hope which the word of God was
the only foundation of:--
1. His former experiences of God's power in relieving him: "Because
thou hast been my help when other helps and helpers failed me,
therefore I will still rejoice in thy salvation, will trust in thee for
the future, and will do it with delight and holy joy. Thou hast been
not only my helper, but my help;" for we could never have helped
ourselves, nor could any creature have been helpful to us, but by him.
Here we may set up our Ebenezer, saying, Hitherto the Lord has helped
us, and must therefore resolve that we will never desert him, never
distrust him, nor ever droop in our walking with him.
2. The present sense he had of God's grace carrying him on in these
pursuits (v. 8): My soul follows hard after thee, which speaks a very
earnest desire and a serious vigorous endeavour to keep up communion
with God; if we cannot always have God in our embraces, yet we must
always have him in our eye, reaching forth towards him as our prize,
Phil. iii. 14. To press hard after God is to follow him closely, as
those that are afraid of losing the sight of him, and to follow him
swiftly, as those that long to be with him. This David did, and he
owns, to the glory of God, Thy right hand upholds me. God upheld him,
(1.) Under his afflictions, that he might not sink under them.
Underneath are the everlasting arms. (2.) In his devotions. God upheld
him in his holy desires and pursuits, that he might not grow weary in
well-doing. Those that follow hard after God would soon fail and faint
if God's right hand did not uphold them. It is he that strengthens us
in the pursuit of him, quickens our good affections, and comforts us
while we have not yet attained what we are in the pursuit of. It is by
the power of God (that is his right hand) that we are kept from
falling. Now this was a great encouragement to the psalmist to hope
that he would, in due time, give him that which he so earnestly
desired, because he had by his grace wrought in him those desires and
kept them up.
II. What it was that David triumphed in the hopes of.
1. That his enemies should be ruined, v. 9, 10. There were those that
sought his soul to destroy it, not only his life (which they struck at,
both to prevent his coming to the crown and because they envied and
hated him for his wisdom, piety, and usefulness), but his soul, which
they sought to destroy by banishing him from God's ordinances, which
are the nourishment and support of the soul (so doing what they could
to starve it), and by sending him to serve other gods, so doing what
they could to poison it, 1 Sam. xxvi. 19. But he foresees and foretels,
(1.) That they shall go into the lower parts of the earth, to the
grave, to hell; their enmity to David would be their death and their
damnation, their ruin, their eternal ruin. (2.) That they shall fall by
the sword, by the sword of God's wrath and his justice, by the sword of
man, Job xix. 28, 29. They shall die a violent death, Rev. xiii. 10.
This was fulfilled in Saul, who fell by the sword, his own sword; David
foretold this, yet he would not execute it when it was in the power of
his hand, once and again; for precepts, not prophecies, are our rule.
(3.) That they shall be a portion for foxes; either their dead bodies
shall be a prey to ravenous beasts (Saul lay a good while unburied) or
their houses and estates shall be a habitation for wild beasts, Isa.
xxxiv. 14. Such as this will be the doom of Christ's enemies, that
oppose his kingdom and interest in the world; Bring them forth and slay
them before me, Luke xix. 27.
2. That he himself should gain his point at last (v. 11), that he
should be advanced to the throne to which he had been anointed: The
king shall rejoice in God. (1.) He calls himself the king, because he
knew himself to be so in the divine purpose and designation; thus Paul,
while yet in the conflict, writes himself more than a conqueror, Rom.
viii. 37. Believers are made kings, though they are not to have the
dominion till the morning of the resurrection. (2.) He doubts not but
that though he was now sowing in tears he should reap in joy. The king
shall rejoice. (3.) He resolves to make God the Alpha and Omega of all
his joys. He shall rejoice in God. Now this is applicable to the
glories and joys of the exalted Redeemer. Messiah the Prince shall
rejoice in God; he has already entered into the joy set before him, and
his glory will be completed at his second coming. Two things would be
the good effect of David's advancement:--[1.] It would be the
consolation of his friends. Every one that swears to him (that is, to
David), that comes into his interest and takes an oath of allegiance to
him, shall glory in his success; or every one that swears by him (that
is, by the blessed name of God, and not by any idol, Deut. vi. 13), and
then it means all good people, that make a sincere and open profession
of God's name; they shall glory in God; they shall glory in David's
advancement. Those that fear thee will be glad when they see me. Those
that heartily espouse the cause of Christ shall glory in its victory at
last. If we suffer with him, we shall reign with him. [2.] It would be
the confutation of his enemies: The mouth of those that speak lies, of
Saul, and Doeg, and others that misrepresented David and insulted over
him, as if his cause was desperate, shall be quite stopped; they shall
not have one word more to say against him, but will be for ever
silenced and shamed. Apply this to Christ's enemies, to those that
speak lies to him, as all hypocrites do, that tell him they love him
while their hearts are not with him; their mouth shall be stopped with
that word, I know you not whence you are; they shall be for ever
speechless, Matt. xxii. 12. The mouths of those also that speak lies
against him, that pervert the right ways of the Lord and speak ill of
his holy religion, will be stopped in that day when the Lord shall come
to reckon for all the hard speeches which ungodly sinners have spoken
against him. Christ's second coming will be the everlasting triumph of
all his faithful friends and followers, who may therefore now triumph
in the believing hopes of it.
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P S A L M S
PSALM LXIV.
This whole psalm has reference to David's enemies, persecutors, and
slanderers; many such there were, and a great deal of trouble they gave
him, almost all his days, so that we need not guess at any particular
occasion of penning this psalm. I. He prays to God to preserve him from
their malicious designs against him, ver. 1, 2. II. He gives a very bad
character of them, as men marked for ruin by their own wickedness, ver.
3-6. III. By the spirit of prophecy he foretels their destruction,
which would redound to the glory of God and the encouragement of his
people, ver. 7-10. In singing this psalm we must observe the effect of
the old enmity that is in the seed of the woman against the seed of the
serpent, and assure ourselves that the serpent's head will be broken,
at last, to the honour and joy of the holy seed.
Malice of David's Enemies.
To the chief musician. A psalm of David.
1 Hear my voice, O God, in my prayer: preserve my life from fear of the
enemy. 2 Hide me from the secret counsel of the wicked; from the
insurrection of the workers of iniquity: 3 Who whet their tongue like
a sword, and bend their bows to shoot their arrows, even bitter words:
4 That they may shoot in secret at the perfect: suddenly do they
shoot at him, and fear not. 5 They encourage themselves in an evil
matter: they commune of laying snares privily; they say, Who shall see
them? 6 They search out iniquities; they accomplish a diligent
search: both the inward thought of every one of them, and the heart, is
deep.
David, in these verses, puts in before God a representation of his own
danger and of his enemies' character, to enforce his petition that God
would protect him and punish them.
I. He earnestly begs of God to preserve him (v. 1, 2): Hear my voice, O
God! in my prayer; that is, grant me the thing I pray for, and this is
it, Lord, preserve my life from fear of the enemy, from the enemy that
I am in fear of. He makes request for his life, which is, in a
particular manner, dear to him, because he knows it is designed to be
very serviceable to God and his generation. When his life is struck at
it cannot be thought he should altogether hold his peace, Esth. vii. 2,
4. And, if he plead his fear of the enemy, it is no disparagement to
his courage; his father Jacob, that prince with God, did so before him.
Gen. xxii. 11, Deliver me from the hand of Esau, for I fear him.
Preserve my life from fear, not only from the thing itself which I
fear, but from the disquieting fear of it; this is, in effect, the
preservation of the life, for fear has torment, particularly the fear
of death, by reason of which some are all their life-time subject to
bondage. He prays, "Hide me from the secret counsel of the wicked, from
the mischief which they secretly consult among themselves to do against
me, and from the insurrection of the workers of iniquity, who join
forces, as they join counsels, to do me a mischief." Observe, The
secret counsel ends in an insurrection; treasonable practices begin in
treasonable confederacies and conspiracies. "Hide me from them, that
they may not find me, that they may not reach me. Let me be safe under
thy protection."
II. He complains of the great malice and wickedness of his enemies:
"Lord, hide me from them, for they are the worst of men, not fit to be
connived at; they are dangerous men, that will stick at nothing; so
that I am undone if thou do not take my part."
1. They are very spiteful in their calumnies and reproaches, v. 3, 4.
They are described as military men, with their sword and bow, archers
that take aim exactly, secretly, and suddenly, and shoot at the
harmless bird that apprehends not herself in any danger. But, (1.)
Their tongues are their swords, flaming swords, two-edged swords, drawn
swords, drawn in anger, with which they cut, and wound, and kill, the
good name of their neighbours. The tongue is a little member, but, like
the sword, it boasts great things, Jam. iii. 5. It is a dangerous
weapon. (2.) Bitter words are their arrows--scurrilous reflections,
opprobrious nicknames, false representations, slanders, and calumnies,
the fiery darts of the wicked one, set on fire to hell. For these their
malice bends their bows, to send out these arrows with so much the more
force. (3.) The upright man is their mark; against him their spleen is,
and they cannot speak peaceably either of him or to him. The better any
man is the more he is envied by those that are themselves bad, and the
more ill is said of him. (4.) They manage it with a great deal of art
and subtlety. They shoot in secret, that those they shoot at may not
discover them and avoid the danger, for in vain is the net spread in
the sight of any bird. And suddenly do they shoot, without giving a man
lawful warning or any opportunity to defend himself. Cursed be he that
thus smites his neighbour secretly in his reputation, Deut. xxvii. 24.
There is no guard against a pass made by a false tongue. (5.) Herein
they fear not, that is, they are confident of their success, and doubt
not but by these methods they shall gain the point which their malice
aims at. Or, rather, they fear not the wrath of God, which they will be
the portion of a false tongue. They are impudent and daring in the
mischief they do to good people, as if they must never be called to an
account for it.
2. They are very close and very resolute in their malicious projects,
v. 5. (1.) They strengthen and corroborate themselves and one another
in this evil matter, and by joining together in it they make one
another the more bitter and the more bold. Fortiter calumniari, aliquid
adhærebit--Lay on an abundance of reproach; part will be sure to stick.
It is bad to do a wrong thing, but worse to encourage ourselves and one
another in doing it; this is doing the devil's work for him. It is a
sign that the heart is hardened to the highest degree when it is thus
fully set to do evil and fears no colours. It is the office of
conscience to discourage men in an evil matter, but, when that is
baffled, the case is desperate. (2.) They consult with themselves and
one another how to do the most mischief and most effectually: They
commune of laying snares privily. All their communion is in sin and all
their communication is how to sin securely. They hold councils of war
for finding out the most effectual expedients to do mischief; every
snare they lay was talked of before, and was laid with all the
contrivance of their wicked wits combined. (3.) They please themselves
with an atheistical conceit that God himself takes no notice of their
wicked practices: They say, Who shall see them? A practical disbelief
of God's omniscience is at the bottom of all the wickedness of the
wicked.
3. They are very industrious in putting their projects in execution (v.
6): "They search out iniquity; they take a great deal of pains to find
out some iniquity or other to lay to my charge; they dig deep, and look
far back, and put things to the utmost stretch, that they may have
something to accuse me of;" or, "They are industrious to find out new
arts of doing mischief to me; in this they accomplish a diligent
search; they go through with it, and spare neither cost nor labour."
Evil men dig up mischief. Half the pains that many take to damn their
souls would serve to save them. They are masters of all the arts of
mischief and destruction, for the inward thought of every one of them,
and the heart, are deep; deep as hell, desperately wicked, who can know
it? By the unaccountable wickedness of their wit and of their will,
they show themselves to be, both in subtlety and malignity, the genuine
offspring of the old serpent.
God's Judgments on Persecutors.
7 But God shall shoot at them with an arrow; suddenly shall they be
wounded. 8 So they shall make their own tongue to fall upon
themselves: all that see them shall flee away. 9 And all men shall
fear, and shall declare the work of God; for they shall wisely consider
of his doing. 10 The righteous shall be glad in the Lord, and shall
trust in him; and all the upright in heart shall glory.
We may observe here,
I. The judgments of God which should certainly come upon these
malicious persecutors of David. Though they encouraged themselves in
their wickedness, here is that which, if they would believe and
consider it, was enough to discourage them. And it is observable how
the punishment answers the sin. 1. They shot at David secretly and
suddenly, to wound him; but God shall shoot at them, for he ordains his
arrows against the persecutors (Ps. vii. 13), against the face of them,
Ps. xxi. 12. And God's arrows will hit surer, and fly swifter, and
pierce deeper, than theirs do or can. They have many arrows, but they
are only bitter words, and words are but wind: the curse causeless
shall not come. But God has one arrow that will be their death, his
curse which is never causeless, and therefore shall come; with it they
shall be suddenly wounded, that is, their wound by it will be a
surprise upon them, because they were secure and not apprehensive of
any danger. 2. Their tongues fell upon him, but God shall make their
tongues to fall upon themselves. They do it by the desert of their sin;
God does it by the justice of his wrath, v. 8. When God deals with men
according to the desert of their tongue-sins, and brings those
mischiefs upon them which they have passionately and maliciously
imprecated upon others, then he makes their own tongues to fall upon
them; and it is weight enough to sink a man to the lowest hell, like a
talent of lead. Many have cut their own throats, and many more have
damned their own souls, with their tongues, and it will be an
aggravation of their condemnation. O Israel! thou hast destroyed
thyself, art snared in the words of thy mouth. If thou scornest, thou
alone shalt bear it. Those that love cursing, it shall come unto them.
Sometimes men's secret wickedness is brought to light by their own
confession, and then their own tongue falls upon them.
II. The influence which these judgments should have upon others; for it
is done in the open sight of all, Job xxxiv. 26.
1. Their neighbours shall shun them and shift for their own safety.
They shall flee away, as the men of Israel did from the tents of Korah,
Dathan, and Abiram, Num. xvi. 27. Some think this was fulfilled in the
death of Saul, when not only his army was dispersed, but the
inhabitants of the neighbouring country were so terrified with the
fall, not only of their king but of his three sons, that they quitted
their cities and fled, 1 Sam. xxxi. 7.
2. Spectators shall reverence the providence of God therein, v. 9. (1.)
They shall understand and observe God's hand in all (and, unless we do
so, we are not likely to profit by the dispensations of Providence,
Hos. xiv. 9): They shall wisely consider his doing. There is need of
consideration and serious thought rightly to apprehend the matter of
fact, and need of wisdom to put a true interpretation upon it. God's
doing is well worth our considering (Eccl. vii. 13), but it must be
considered wisely, that we put not a corrupt gloss upon a pure text.
(2.) They shall be affected with a holy awe of God upon the
consideration of it. All men (all that have any thing of the reason of
a man in them) shall fear and tremble because of God's judgments, Ps.
cxix. 120. They shall fear to do the like, fear being found persecutors
of God's people. Smite the scorner and the simple shall beware. (3.)
They shall declare the work of God. They shall speak to one another and
to all about them of the justice of God in punishing persecutors. What
we wisely consider ourselves we should wisely declare to others, for
their edification and the glory of God. This is the finger of God.
3. Good people shall in a special manner take notice of it, and it
shall affect them with a holy pleasure, v. 10. (1.) It shall increase
their joy: The righteous shall be glad in the Lord, not glad of the
misery and ruin of their fellow-creatures, but glad that God is
glorified, and his word fulfilled, and the cause of injured innocency
pleaded effectually. (2.) It shall encourage their faith. They shall
commit themselves to him in the way of duty and be willing to venture
for him with an entire confidence in him. (3.) Their joy and faith
shall both express themselves in a holy boasting: All the upright in
heart, that keep a good conscience and approve themselves to God, shall
glory, not in themselves, but in the favour of God, in his
righteousness and goodness, their relation to him and interest in him.
Let him that glories glory in the Lord.
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P S A L M S
PSALM LXV.
In this psalm we are directed to give to God the glory of his power and
goodness, which appear, I. In the kingdom of grace (ver. 1), hearing
prayer (ver. 2), pardoning sin (ver. 3), satisfying the souls of the
people (ver. 4), protecting and supporting them, ver. 5. II. In the
kingdom of Providence, fixing the mountains (ver. 6), calming the sea
(ver. 7), preserving the regular succession of day and night (ver. 8),
and making the earth fruitful, ver. 9-13. These are blessings we are
all indebted to God for, and therefore we may easily accommodate this
psalm to ourselves in singing it.
The Praises of Zion; Motives for Devout.
To the chief musician. A psalm and song of David.
1 Praise waiteth for thee, O God, in Sion: and unto thee shall the vow
be performed. 2 O thou that hearest prayer, unto thee shall all flesh
come. 3 Iniquities prevail against me: as for our transgressions,
thou shalt purge them away. 4 Blessed is the man whom thou choosest,
and causest to approach unto thee, that he may dwell in thy courts: we
shall be satisfied with the goodness of thy house, even of thy holy
temple. 5 By terrible things in righteousness wilt thou answer us, O
God of our salvation; who art the confidence of all the ends of the
earth, and of them that are afar off upon the sea:
The psalmist here has no particular concern of his own at the throne of
grace, but begins with an address to God, as the master of an assembly
and the mouth of a congregation; and observe,
I. How he gives glory to God, v. 1. 1. By humble thankfulness: Praise
waiteth for thee, O God! in Zion, waits till it arrives, that it may be
received with thankfulness at its first approach. When God is coming
towards us with his favours we must go forth to meet him with our
praises, and wait till the day dawn. "Praise waits, with an entire
satisfaction in thy holy will and dependence on thy mercy." When we
stand ready in every thing to give thanks, then praise waits for God.
"Praise waits thy acceptance" the Levites by night stood in the house
of the Lord, ready to sing their songs of praise at the hour appointed
(Ps. cxxxiv. 1, 2), and thus their praise waited for him. Praise is
silent unto thee (so the word is), as wanting words to express the
great goodness of God, and being struck with a silent admiration at it.
As there are holy groanings which cannot be uttered, so there are holy
adorings which cannot be uttered, and yet shall be accepted by him that
searches the heart and knows what is the mind of the spirit. Our praise
is silent, that the praises of the blessed angels, who excel in
strength, may be heard. Let it not be told him that I speak, for if a
man offer to speak forth all God's praise surely he shall be swallowed
up, Job xxxvii. 20. Before thee praise is reputed as silence (so the
Chaldee), so far exalted is God above all our blessing and praise.
Praise is due to God from all the world, but it waits for him in Zion
only, in his church, among his people. All his works praise him (they
minister matter for praise), but only his saints bless him by actual
adorations. The redeemed church sing their new song upon Mount Zion,
Rev. xiv. 1, 3. In Zion was God's dwelling-place, Ps. lxxvi. 2. Happy
are those who dwell with him there, for they will be still praising
him. 2. By sincere faithfulness: Unto thee shall the vow be performed,
that is, the sacrifice shall be offered up which was vowed. We shall
not be accepted in our thanksgivings to God for the mercies we have
received unless we make conscience of paying the vows which we made
when we were in pursuit of the mercy; for better it is not to vow than
to vow and not to pay.
II. What he gives him glory for.
1. For hearing prayer (v. 2): Praise waits for thee; and why is it so
ready? (1.) "Because thou art ready to grant our petitions. O thou that
hearest prayer! thou canst answer every prayer, for thou art able to do
for us more than we are able to ask or think (Eph. iii. 20), and thou
wilt answer every prayer of faith, either in kind or kindness." It is
much for the glory of God's goodness, and the encouragement of ours,
that he is a God hearing prayer, and has taken it among the titles of
his honour to be so; and we are much wanting to ourselves if we do not
take all occasions to give him his title. (2.) Because, for that
reason, we are ready to run to him when we are in our straits.
"Therefore, because thou art a God hearing prayer, unto thee shall all
flesh come; justly does every man's praise wait for thee, because every
man's prayer waits on thee when he is in want or distress, whatever he
does at other times. Now only the seed of Israel come to thee, and the
proselytes to their religion; but, when thy house shall be called a
house of prayer to all people, then unto thee shall all flesh come, and
be welcome," Rom. x. 12, 13. To him let us come, and come boldly,
because he is a God that hears prayer.
2. For pardoning sin. In this who is a God like unto him? Micah vii.
18. By this he proclaims his name (Exod. xxxiv. 7), and therefore, upon
this account, praise waits for him, v. 3. "Our sins reach to the
heavens, iniquities prevail against us, and appear so numerous, so
heinous, that when they are set in order before us we are full of
confusion and ready to fall into despair. They prevail so against us
that we cannot pretend to balance them with any righteousness of our
own, so that when we appear before God our own consciences accuse us
and we have no reply to make; and yet, as for our transgressions, thou
shalt, of thy own free mercy and for the sake of a righteousness of thy
own providing, purge them away, so that we shall not come into
condemnation for them." Note, The greater our danger is by reason of
sin the more cause we have to admire the power and riches of God's
pardoning mercy, which can invalidate the threatening force of our
manifold transgressions and our mighty sins.
3. For the kind entertainment he gives to those that attend upon him
and the comfort they have in communion with him. Iniquity must first be
purged away (v. 3) and then we are welcome to compass God's altars, v.
4. Those that come into communion with God shall certainly find true
happiness and full satisfaction in that communion.
(1.) They are blessed. Not only blessed is the nation (Ps. xxxiii. 12),
but blessed is the man, the particular person, how mean soever, whom
thou choosest, and causest to approach unto thee, that he may dwell in
thy courts; he is a happy man, for he has the surest token of the
divine favour and the surest pledge and earnest of everlasting bliss.
Observe here, [1.] What it is to come into communion with God, in order
to this blessedness. First, It is to approach to him by laying hold on
his covenant, setting our best affections upon him, and letting out our
desires towards him; it is to converse with him as one we love and
value. Secondly, It is to dwell in his courts, as the priests and
Levites did, that were at home in God's house; it is to be constant in
the exercises of religion, and apply ourselves closely to them as we do
to that which is the business of our dwelling-place. [2.] How we come
into communion with God, not recommended by any merit of our own, nor
brought in by any management of our own, but by God's free choice:
"Blessed is the man whom thou choosest, and so distinguishest from
others who are left to themselves;" and it is by his effectual special
grace pursuant to that choice; whom he chooses he causes to approach,
not only invites them, but inclines and enables them, to draw nigh to
him. He draws them, John vi. 44.
(2.) They shall be satisfied. Here the psalmist changes the person,
not, He shall be satisfied (the man whom thou choosest), but, We shall,
which teaches us to apply the promises to ourselves and by an active
faith to put our own names into them: We shall be satisfied with the
goodness of thy house, even of thy holy temple. Note, [1.] God's holy
temple is his house; there he dwells, where his ordinances are
administered. [2.] God keeps a good house. There is abundance of
goodness in his house, righteousness, grace, and all the comforts of
the everlasting covenant; there is enough for all, enough for each; it
is ready, always ready; and all on free cost, without money and without
price. [3.] In those things there is that which is satisfying to a
soul, and with which all gracious souls will be satisfied. Let them
have the pleasure of communion with God, and that suffices them; they
have enough, they desire no more.
4. For the glorious operations of his power on their behalf (v. 5): By
terrible things in righteousness wilt thou answer us, O God of our
salvation! This may be understood of the rebukes which God in his
providence sometimes gives to his own people; he often answers them by
terrible things, for the awakening and quickening of them, but always
in righteousness; he neither does them any wrong nor means them any
hurt, for even then he is the God of their salvation. See Isa. xlv. 15.
But it is rather to be understood of his judgments upon their enemies;
God answers his people's prayers by the destructions made, for their
sakes, among the heathen, and the recompence he renders to their proud
oppressors, as a righteous God, the God to whom vengeance belongs, and
as the God that protects and saves his people. By wonderful things (so
some read it), things which are very surprising, and which we looked
not for, Isa. lxiv. 3. Or, "By things which strike an awe upon us thou
wilt answer us." The holy freedom that we are admitted to in God's
courts, and the nearness of our approach to him, must not at all abate
our reverence and godly fear of him; for he is terrible in his holy
places.
5. For the care he takes of all his people, however distressed, and
whithersoever dispersed. He is the confidence of all the ends of the
earth that is, of all the saints all the world over and not theirs only
that were of the seed of Israel; for he is the God of the Gentiles as
well as of the Jews, the confidence of those that are afar off from his
holy temple and its courts, that dwell in the islands of the Gentiles,
or that are in distress upon the sea. They trust in thee, and cry to
thee, when they are at their wits' end, Ps. cvii. 27, 28. By faith and
prayer we may keep up our communion with God, and fetch in comfort from
him, wherever we are, not only in the solemn assemblies of his people,
but also afar off upon the sea.
The Almighty Power of God; Indications of Divine Power and Goodness.
6 Which by his strength setteth fast the mountains; being girded with
power: 7 Which stilleth the noise of the seas, the noise of their
waves, and the tumult of the people. 8 They also that dwell in the
uttermost parts are afraid at thy tokens: thou makest the outgoings of
the morning and evening to rejoice. 9 Thou visitest the earth, and
waterest it: thou greatly enrichest it with the river of God, which is
full of water: thou preparest them corn, when thou hast so provided for
it. 10 Thou waterest the ridges thereof abundantly: thou settlest the
furrows thereof: thou makest it soft with showers: thou blessest the
springing thereof. 11 Thou crownest the year with thy goodness; and
thy paths drop fatness. 12 They drop upon the pastures of the
wilderness: and the little hills rejoice on every side. 13 The
pastures are clothed with flocks; the valleys also are covered over
with corn; they shout for joy, they also sing.
That we may be the more affected with the wonderful condescensions of
the God of grace, it is of use to observe his power and sovereignty as
the God of nature, the riches and bounty of his providential kingdom.
I. He establishes the earth and it abides, Ps. cxix. 90. By his own
strength he setteth fast the mountains (v. 6), did set them fast at
first and still keeps them firm, though they are sometimes shaken by
earthquakes.
------Feriuntque summos.
Fulmina montes.
The lightning blasts and loftiest hills.
Hence they are called everlasting mountains, Hab. iii. 6. Yet God's
covenant with his people is said to stand more firmly than they, Isa.
liv. 10.
II. He stills the sea, and it is quiet, v. 7. The sea in a storm makes
a great noise, which adds to its threatening terror; but, when God
pleases, he commands silence among the waves and billows, and lays them
to sleep, turns the storm into a calm quickly, Ps. cvii. 29. And by
this change in the sea, as well as by the former instance of the
unchangeableness of the earth, it appears that he whose the sea and the
dry land are is girded with power. And by this our Lord Jesus gave a
proof of his divine power, that he commanded the winds and waves, and
they obeyed him. To this instance of the quieting of the sea he adds,
as a thing much of the same nature, that he stills the tumult of the
people, the common people. Nothing is more unruly and disagreeable than
the insurrections of the mob, the insults of the rabble; yet even these
God can pacify, in secret ways, which they themselves are not aware of.
Or it may be meant of the outrage of the people that were enemies to
Israel, Ps. ii. 1. God has many ways to still them and will for ever
silence their tumults.
III. He renews the morning and evening, and their revolution is
constant, v. 8. This regular succession of day and night may be
considered, 1. As an instance of God's great power, and so it strikes
an awe upon all: Those that dwell in the uttermost parts of the earth
are afraid at thy signs or tokens; they are by them convinced that
there is a supreme deity, a sovereign monarch, before whom they ought
to fear and tremble; for in these things the invisible things of God
are clearly seen; and therefore they are said to be set for signs, Gen.
i. 14. Many of those that dwell in the remote and dark corners of the
earth were so afraid at these tokens that they were driven to worship
them (Deut. iv. 19), not considering that they were God's tokens,
undeniable proofs of his power and godhead, and therefore they should
have been led by them to worship him. 2. As an instance of God's great
goodness, and so it brings comfort to all: Thou makest the outgoings of
the morning, before the sun rises, and of the evening, before the sun
sets, to rejoice. As it is God that scatters the light of the morning
and draws the curtains of the evening, so he does both in favour to
man, and makes both to rejoice, gives occasion to us to rejoice in
both; so that how contrary soever light and darkness are to each other,
and how inviolable soever the partition between them (Gen. i. 4), both
are equally welcome to the world in their season. It is hard to say
which is more welcome to us, the light of the morning, which befriends
the business of the day, or the shadows of the evening, which befriend
the repose of the night. Does the watchman wait for the morning? So
does the hireling earnestly desire the shadow. Some understand it of
the morning and evening sacrifice, which good people greatly rejoiced
in and in which God was constantly honoured. Thou makest them to sing
(so the word is); for every morning and every evening songs of praise
were sung by the Levites; it was that which the duty of every day
required. We are to look upon our daily worship, alone and with our
families, to be both the most needful of our daily occupations and the
most delightful of our daily comforts; and, if therein we keep up our
communion with God, the outgoings both of the morning and of the
evening are thereby made truly to rejoice.
IV. He waters the earth and makes it fruitful. On this instance of
God's power and goodness he enlarges very much, the psalm being
probably penned upon occasion either of a more than ordinarily
plentiful harvest or of a seasonable rain after long drought. How much
the fruitfulness of this lower part of the creation depends upon the
influence of the upper is easy to observe; if the heavens be as brass,
the earth is as iron, which is a sensible intimation to a stupid world
that every good and perfect gift is from above, omnia desuper--all from
above; we must lift up our eyes above the hills, lift them up to the
heavens, where the original springs of all blessings are, out of sight,
and thither must our praises return, as the first-fruits of the earth
were in the heave-offerings lifted up towards heaven by way of
acknowledgment that thence they were derived. All God's blessings, even
spiritual ones, are expressed by his raining righteousness upon us. Now
observe how the common blessing of rain from heaven and fruitful
seasons is here described.
1. How much there is in it of the power and goodness of God, which is
here set forth by a great variety of lively expressions. (1.) God that
made the earth hereby visits it, sends to it, gives proof of his care
of it, v. 9. It is a visit in mercy, which the inhabitants of the earth
ought to return in praises. (2.) God, that made it dry land, hereby
waters it, in order to its fruitfulness. Though the productions of the
earth flourished before God had caused it to rain, yet even then there
was a mist which answered the intention, and watered the whole face of
the ground, Gen. ii. 5, 6. Our hearts are dry and barren unless God
himself be as the dew to us and water us; and the plants of his own
planting he will water and make them to increase. (3.) Rain is the
river of God, which is full of water; the clouds are the springs of
this river, which do not flow at random, but in the channel which God
cuts out for it. The showers of rain, as the rivers of water, he turns
which way soever he pleases. (4.) This river of God enriches the earth,
which without it would quickly be a poor thing. The riches of the
earth, which are produced out of its surface, are abundantly more
useful and serviceable to man than those which are hidden in its
bowels; we might live well enough without silver and gold, but not
without corn and grass.
2. How much benefit is derived from it to the earth and to man upon it.
(1.) To the earth itself. The rain in season gives it a new face;
nothing is more reviving, more refreshing, than the rain upon the
new-mown grass, Ps. lxxii. 6. Even the ridges of the earth, off which
the rain seems to slide, are watered abundantly, for they drink in the
rain which comes often upon them; the furrows of it, which are turned
up by the plough, in order to the seedness, are settled by the rain and
made fit to receive the seed (v. 10); they are settled by being made
soft. That which makes the soil of the heart tender settles it; for the
heart is established with that grace. Thus the springing of the year is
blessed; and if the spring, that first quarter of the year, be blessed,
that is an earnest of a blessing upon the whole year, which God is
therefore said to crown with his goodness (v. 11), to compass it on
every side as the head is compassed with a crown, and to complete the
comforts of it as the end of a thing is said to crown it. And his paths
are said to drop fatness; for whatever fatness there is in the earth,
which impregnates its productions, it comes from the out-goings of the
divine goodness. Wherever God goes he leaves the tokens of his mercy
behind him (Joel ii. 13, 14) and makes his path thus to shine after
him. These communications of God's goodness to this lower world are
very extensive and diffusive (v. 12): They drop upon the pastures of
the wilderness, and not merely upon the pastures of the inhabited land.
The deserts, which man takes no care of and receives no profit from,
are under the care of the divine Providence, and the profits of them
redound to the glory of God, as the great benefactor of the whole
creation, though not immediately to the benefit of man; and we ought to
be thankful not only for that which serves us, but for that which
serves any part of the creation, because thereby it turns to the honour
of the Creator. The wilderness, which makes not such returns as the
cultivated grounds do, receives as much of the rain of heaven as the
most fruitful soil; for God does good to the evil and unthankful. So
extensive are the gifts of God's bounty that in them the hills, the
little hills, rejoice on every side, even the north side, that lies
most from the sun. Hills are not above the need of God's providence;
little hills are not below the cognizance of it. But as, when he
pleases, he can make them tremble (Ps. cxiv. 6), so when he pleases he
can make them rejoice. (2.) To man upon the earth. God, by providing
rain for the earth, prepares corn for man, v. 9. As for the earth, out
of it comes bread (Job xxviii. 5), for out of it comes corn; but every
grain of corn that comes out of it God himself prepared; and therefore
he provides rain for the earth, that thereby he may prepare corn for
man, under whose feet he has put the rest of the creatures and for
whose use he has fitted them. When we consider that the yearly produce
of the corn is not only an operation of the same power that raises the
dead, but an instance of that power not much unlike it (as appears by
that of our Saviour, John xii. 24), and that the constant benefit we
have from it is an instance of that goodness which endures for ever, we
shall have reason to think that it is no less than a God that prepares
corn for us. Corn and cattle are the two staple commodities with which
the husbandman, who deals immediately in the fruits of the earth, is
enriched; and both are owing to the divine goodness in watering the
earth, v. 13. To this it is owing that the pastures are clothed with
flocks, v. 13. So well stocked are the pastures that they seem to be
covered over with the cattle that are laid in them, and yet the pasture
not overcharged; so well fed are the cattle that they are the ornament
and the glory of the pastures in which they are fed. The valleys are so
fruitful that they seem to be covered over with corn, in the time of
harvest. The lowest parts of the earth are commonly the most fruitful,
and one acre of the humble valleys is worth five of the lofty
mountains. But both corn-ground and pasture-ground, answering the end
of their creation, are said to shout for joy and sin, because they are
serviceable to the honour of God and the comfort of man, and because
they furnish us with matter for joy and praise: as there is no earthly
joy above the joy of harvest, so there was none of the feasts of the
Lord, among the Jews, solemnized with greater expressions of
thankfulness than the feast of in-gathering at the end of the year,
Exod. xxiii. 16. Let all these common gifts of the divine bounty, which
we yearly and daily partake of, increase our love to God as the best of
beings, and engage us to glorify him with our bodies, which he thus
provides so well for.
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P S A L M S
PSALM LXVI.
This is a thanksgiving-psalm, and it is of such a general use and
application that we need not suppose it penned upon any particular
occasion. All people are here called upon to praise God, I. For the
general instances of his sovereign dominion and power in the whole
creation, ver. 1-7. II. For the special tokens of his favour to the
church, his peculiar people, ver. 8-12. And then, III. The psalmist
praises God for his own experiences of his goodness to him in
particular, especially in answering his prayers, ver. 13-20. If we have
learned in every thing to give thanks for ancient and modern mercies,
public and personal mercies, we shall know how to sing this psalm with
grace and understanding.
All Mankind Exhorted to Praise God.
To the chief musician. A song or psalm.
1 Make a joyful noise unto God, all ye lands: 2 Sing forth the honour
of his name: make his praise glorious. 3 Say unto God, How terrible
art thou in thy works! through the greatness of thy power shall thine
enemies submit themselves unto thee. 4 All the earth shall worship
thee, and shall sing unto thee; they shall sing to thy name. Selah. 5
Come and see the works of God: he is terrible in his doing toward the
children of men. 6 He turned the sea into dry land: they went through
the flood on foot: there did we rejoice in him. 7 He ruleth by his
power for ever; his eyes behold the nations: let not the rebellious
exalt themselves. Selah.
I. In these verses the psalmist calls upon all people to praise God,
all lands, all the earth, all the inhabitants of the world that are
capable of praising God, v. 1. 1. This speaks the glory of God, that he
is worthy to be praised by all, for he is good to all and furnishes
every nation with matter for praise. 2. The duty of man, that all are
obliged to praise God; it is part of the law of creation, and therefore
is required of every creature. 3. A prediction of the conversion of the
Gentiles to the faith of Christ; the time should come when all lands
should praise God, and this incense should in every place be offered to
him. 4. A hearty good-will which the psalmist had to this good work of
praising God. He will abound in it himself, and wishes that God might
have his tribute paid him by all the nations of the earth and not by
the land of Israel only. He excites all lands, (1.) To make a joyful
noise to God. Holy joy is that devout affection which should animate
all our praises; and, though it is not making a noise in religion that
God will accept of (hypocrites are said to cause their voice to be
heard on high, Isa. lviii. 4), yet, in praising God, [1.] We must be
hearty and zealous, and must do what we do with all our might, with all
that is within us. [2.] We must be open and public, as those that are
not ashamed of our Master. And both these are implied in making a
noise, a joyful noise. (2.) To sing with pleasure, and to sing forth,
for the edification of others, the honour of his name, that is, of all
that whereby he has made himself known, v. 2. That which is the honour
of God's name ought to be the matter of our praise. (3.) To make his
praise glorious as far as we can. In praising God we must do it so as
to glorify him, and that must be the scope and drift of all our
praises. Reckon it your greatest glory to praise God, so some. It is
the highest honour the creature is capable of to be to the Creator for
a name and a praise.
II. He had called upon all lands to praise God (v. 1), and he foretels
(v. 4) that they shall do so: All the earth shall worship thee; some in
all parts of the earth, even the remotest regions, for the everlasting
gospel shall be preached to every nation and kindred; and this is the
purport of it, Worship him that made heaven and earth, Rev. xiv. 6, 7.
Being thus sent forth, it shall not return void, but shall bring all
the earth, more or less, to worship God, and sing unto him. In gospel
times God shall be worshipped by the singing of Psalms. They shall sing
to God, that is, sing to his name, for it is only to his declarative
glory, that by which he has made himself known, not to his essential
glory, that we can contribute any thing by our praises.
III. That we may be furnished with matter for praise, we are here
called upon to come and see the works of God; for his own works praise
him, whether we do or no; and the reason why we do not praise him more
and better is because we do not duly and attentively observe them. Let
us therefore see God's works and observe the instances of his wisdom,
power, and faithfulness in them (v. 5), and then speak of them, and
speak of them to him (v. 3): Say unto God, How terrible art thou in thy
works, terrible in thy doings! 1. God's works are wonderful in
themselves, and such as, when duly considered, may justly fill us with
amazement. God is terrible (that is, admirable) in his works, through
the greatness of his power, which is such, and shines so brightly, so
strongly, in all he does, that it may be truly said there are not any
works like unto his works. Hence he is said to be fearful in praises,
Exod. xv. 11. In all his doings towards the children of men he is
terrible, and to be eyed with a holy awe. Much of religion lies in a
reverence for the divine Providence. 2. They are formidable to his
enemies, and have many a time forced and frightened them into a feigned
submission (v. 3): Through the greatness of thy power, before which
none can stand, shall thy enemies submit themselves unto thee; they
shall lie unto thee (so the word is), that is, they shall be compelled,
sorely against their wills, to make their peace with thee upon any
terms. Subjection extorted by fear is seldom sincere, and therefore
force is no proper means of propagating religion, nor can there be much
joy of such proselytes to the church as will in the end be found liars
unto it, Deut. xxxiii. 29. 3. They are comfortable and beneficial to
his people, v. 6. When Israel came out of Egypt, he turned the sea into
dry land before them, which encouraged them to follow God's guidance
through the wilderness; and, when they were to enter Canaan, for their
encouragement in their wars Jordan was divided before them, and they
went through that flood on foot; and such foot, so signally owned by
heaven, might well pass for cavalry, rather than infantry, in the wars
of the Lord. There did the enemies tremble before them (Exod. xv. 14,
15; Josh. v. 1), but there did we rejoice in him, both trust his power
(for relying on God is often expressed by rejoicing in him) and sing
his praise, Ps. cvi. 12. There did we rejoice; that is, our ancestors
did, and we in their loins. The joys of our fathers were our joys, and
we ought to look upon ourselves as sharers in them. 4. They are
commanding to all. God by his works keeps up his dominion in the world
(v. 7): He rules by his power for ever; his eyes behold the nations.
(1.) God has a commanding eye; from the height of heaven his eye
commands all the inhabitants of the world, and he has a clear and full
view of them all. His eyes run to and fro through the earth; the most
remote and obscure nations are under his inspection. (2.) He has a
commanding arm; his power rules, rules for ever, and is never weakened,
never obstructed. Strong is his hand, and high is his right hand. Hence
he infers, Let not the rebellious exalt themselves; let not those that
have revolting and rebellious hearts dare to rise up in any overt acts
of rebellion against God, as Adonijah exalted himself, saying, I will
be king. Let not those that are in rebellion against God exalt
themselves as if there were any probability that they should gain their
point. No; let them be still, for God hath said, I will be exalted, and
man cannot gainsay it.
The Saints Exhorted to Praise God.
8 O bless our God, ye people, and make the voice of his praise to be
heard: 9 Which holdeth our soul in life, and suffereth not our feet
to be moved. 10 For thou, O God, hast proved us: thou hast tried us,
as silver is tried. 11 Thou broughtest us into the net; thou laidst
affliction upon our loins. 12 Thou hast caused men to ride over our
heads; we went through fire and through water: but thou broughtest us
out into a wealthy place.
In these verses the psalmist calls upon God's people in a special
manner to praise him. Let all lands do it, but Israel's land
particularly. Bless our God; bless him as ours, a God in covenant with
us, and that takes care of us as his own. Let them make the voice of
his praise to be heard (v. 8); for from whom should it be heard but
from those who are his peculiar favourites and select attendants? Two
things we have reason to bless God for:--
I. Common protection (v. 9): He holdeth our soul in life, that it may
not drop away of itself; for, being continually in our hands, it is apt
to slip through our fingers. We must own that it is the good providence
of God that keeps life and soul together and his visitation that
preserves our spirit. He puts our soul in life, so the word is. He that
gave us our being, by a constant renewed act upholds us in our being,
and his providence is a continued creation. When we are ready to faint
and perish he restores our soul, and so puts it, as it were, into a new
life, giving new comforts. Non est vivere, sed valere, vita--It is not
existence, but happiness, that deserves the name of life. But we are
apt to stumble and fall, and are exposed to many destructive accidents,
killing disasters as well as killing diseases, and therefore as to
these also we are guarded by the divine power. He suffers not our feet
to be moved, preventing many unforeseen evils, which we ourselves were
not aware of our danger from. To him we owe it that we have not, long
ere this, fallen into endless ruin. He will keep the feet of his
saints.
II. Special deliverance from great distress. Observe,
1. How grievous the distress and danger were, v. 11, 12. What
particular trouble of the church this refers to does not appear; it
might be the trouble of some private persons or families only. But,
whatever it was, they were surprised with it as a bird with a snare,
enclosed and entangled in it as a fish in a net; they were pressed down
with it, and kept under as with a load upon their loins, v. 11. But
they owned the hand of God in it. We are never in the net but God
brings us into it, never under affliction but God lays it upon us. Is
any thing more dangerous than fire and water? We went through both,
that is, afflictions of different kinds; the end of one trouble was the
beginning of another; when we had got clear of one sort of dangers we
found ourselves involved in dangers of another sort. Such may be the
troubles of the best of God's saints, but he has promised, When thou
passest through the waters, through the fire, I will be with thee, Isa.
xliii. 1. Yet proud and cruel men may be as dangerous as fire and
water, and more so. Beware of men, Matt. x. 17. When men rose up
against us, that was fire and water, and all that is threatening (Ps.
cxxiv. 2, 3, 4), and that was the case here: "Thou hast caused men to
ride over our heads, to trample upon us and insult over us, to hector
and abuse us, nay, and to make perfect slaves of us; they have said to
our souls, Bow down, that we may go over," Isa. li. 23. While it is the
pleasure of good princes to rule in the hearts of their subjects it is
the pride of tyrants to ride over their heads; yet the afflicted church
in this also owns the hand of God: "Thou hast caused them thus to abuse
us;" for the most furious oppressor has no power but what is given him
from above.
2. How gracious God's design was in bringing them into this distress
and danger. See what the meaning of it is (v. 10): Thou, O God! hast
proved us, and tried us. Then we are likely to get good by our
afflictions, when we look upon them under this notion, for then we may
see God's grace and love at the bottom of them and our own honour and
benefit in the end of them. By afflictions we are proved as silver in
the fire. (1.) That our graces, by being tried, may be made more
evident and so we may be approved, as silver, when it is touched and
marked sterling, and this will be to our praise at the appearing of
Jesus Christ (1 Pet. i. 7) and perhaps in this world. Job's integrity
and constancy were manifested by his afflictions. (2.) That our graces,
by being exercised, may be made more strong and active, and so we may
be improved, as silver when it is refined by the fire and made more
clear from its dross; and this will be to our unspeakable advantage,
for thus we are made partakers of God's holiness, Heb. xii. 10. Public
troubles are for the purifying of the church, Dan. xi. 35; Rev. ii. 10;
Deut. viii. 2.
3. How glorious the issue was at last. The troubles of the church will
certainly end well; these do so, for (1.) The outlet of the trouble is
happy. They are in fire and water, but they get through them: "We went
through fire and water, and did not perish in the flames or floods."
Whatever the troubles of the saints are, blessed be God, there is a way
through them. (2.) The inlet to a better state is much more happy: Thou
broughtest us out into a wealthy place, into a well-watered place (so
the word is), like the gardens of the Lord, and therefore fruitful. God
brings his people into trouble that their comforts afterwards may be
the sweeter and that their affliction may thus yield the peaceable
fruit of righteousness, which will make the poorest place in the world
a wealthy place.
David Resolves to Praise God; David Declaring What God Has Done for His Soul.
13 I will go into thy house with burnt offerings: I will pay thee my
vows, 14 Which my lips have uttered, and my mouth hath spoken, when I
was in trouble. 15 I will offer unto thee burnt sacrifices of
fatlings, with the incense of rams; I will offer bullocks with goats.
Selah. 16 Come and hear, all ye that fear God, and I will declare
what he hath done for my soul. 17 I cried unto him with my mouth, and
he was extolled with my tongue. 18 If I regard iniquity in my heart,
the Lord will not hear me: 19 But verily God hath heard me; he hath
attended to the voice of my prayer. 20 Blessed be God, which hath not
turned away my prayer, nor his mercy from me.
The psalmist, having before stirred up all people, and all God's people
in particular, to bless the Lord, here stirs up himself and engages
himself to do it.
I. In his devotions to his God, v. 13-15. He had called upon others to
sing God's praises and to make a joyful noise with them; but, for
himself, his resolutions go further, and he will praise God, 1. By
costly sacrifices, which, under the law, were offered to the honour of
God. All people had not wherewithal to offer these sacrifices, or
wanted zeal to be at such an expense in praising God; but David, for
his part, being able, is as willing, in this chargeable way to pay his
homage to God (v. 13): I will go into thy house with burnt-offerings.
His sacrifices should be public, in the place which God had chosen: "I
will go into thy house with them." Christ is our temple, to whom we
must bring our spiritual gifts, and by whom they are sanctified. They
should be the best of the king--burnt-sacrifices, which were wholly
consumed upon the altar, to the honour of God, and of which the offerer
had no share; and burnt-sacrifices of fatlings, not the lame or the
lean, but the best fed, and such as would be most acceptable at his own
table. God, who is the best, must be served with the best we have. The
feast God makes for us is a feast of fat things, full of marrow (Isa.
xxv. 6), and such sacrifices should we bring to him. He will offer
bullocks with goats, so liberal will he be in his return of praise, and
not strait-handed: he would not offer that which cost him nothing, but
that which cost him a great deal. And this with the incense of rams,
that is, with the fat of rams, which being burnt upon the altar, the
smoke of it would ascend like the smoke of incense. Or rams with
incense. The incense typifies Christ's intercession, without which the
fattest of our sacrifices will not be accepted. 2. By a conscientious
performance of his vows. We do not acceptably praise God for our
deliverance out of trouble unless we make conscience of paying the vows
we made when we were in trouble. This was the psalmist's resolution (v.
13, 14), I will pay thee my vows, which my lips have uttered when I was
in trouble. Note, (1.) It is very common, and very commendable, when we
are under the pressure of any affliction, or in the pursuit of any
mercy, to make vows, and solemnly to speak them before the Lord, to
bind ourselves out from sin and bind ourselves more closely to our
duty; not as if this were an equivalent, or valuable consideration, for
the favour of God, but a qualification for receiving the tokens of that
favour. (2.) The vows which we made when we were in trouble must not be
forgotten when the trouble is over, but be carefully performed, for
better it is not to vow than to vow and not pay.
II. In his declarations to his friends, v. 16. He calls together a
congregation of good people to hear his thankful narrative of God's
favours to him: "Come and hear, all you that fear God, for, 1. You will
join with me in my praises and help me in giving thanks." And we should
be as desirous of the assistance of those that fear God in returning
thanks for the mercies we have received as in praying for those we
want. 2. "You will be edified and encouraged by that which I have to
say. The humble shall hear of it and be glad, Ps. xxxiv. 2. Those that
fear thee will be glad when they see me (Ps. cxix. 74), and therefore
let me have their company, and I will declare to them, not to vain
carnal people that will banter it and make a jest of it" (pearls are
not to be cast before swine); "but to those that fear God, and will
make a good use of it, I will declare what God has done for my soul,"
not in pride and vain-glory, that he might be thought more a favourite
of heaven than other people, but for the honour of God, to which we owe
this as a just debt, and for the edification of others. Note, God's
people should communicate their experiences to each other. We should
take all occasions to tell one another of the great and kind things
which God has done for us, especially which he has done for our souls,
the spiritual blessings with which he has blessed us in heavenly
things; these we should be most affected with ourselves, and therefore
with these we should be desirous to affect others. Now what was it that
God had done for his soul? (1.) He had wrought in him a love to the
duty of prayer, and had by his grace enlarged his heart in that duty
(v. 17): I cried unto him with my mouth. But if God, among other things
done for our souls, had not given us the Spirit of adoption, teaching
and enabling us to cry, Abba, Father, we should never have done it.
That God has given us leave to pray, a command to pray, encouragements
to pray, and (to crown all) a heart to pray, is what we have reason to
mention with thankfulness to his praise; and the more if, when we cried
to him with our mouth, he was extolled with our tongue, that is, if we
were enabled by faith and hope to give glory to him when we were
seeking for mercy and grace from him, and to praise him for mercy in
prospect though not yet in possession. By crying to him we do indeed
extol him. He is pleased to reckon himself honoured by the humble
believing prayers of the upright, and this is a great thing which he
has done for our souls, that he has been pleased so far to unite
interests with us that, in seeking our own welfare, we seek his glory.
His exaltation was under my tongue (so it may be read); that is, I was
considering in my mind how I might exalt and magnify his name. When
prayers are in our mouths praises must be in our hearts. (2.) He had
wrought in him a dread of sin as an enemy to prayer (v. 18): If I
regard iniquity in my heart, I know very well the Lord will not hear
me. The Jewish writers, some of them that have the leaven of the
Pharisees, which is hypocrisy, put a very corrupt gloss upon these
words: If I regard iniquity in my heart, that is (say they), If I allow
myself only in heart-sins, and iniquity does not break out in my words
and actions, God will not hear me, that is, he will not be offended
with me, will take no notice of it, so as to lay it to my charge; as if
heart-sins were no sins in God's account. The falsehood of this our
Saviour has shown in his spiritual exposition of the law, Matt. v. But
the sense of this place is plain: If I regard iniquity in my heart,
that is, "If I have favourable thoughts of it, if I love it, indulge
it, and allow myself in it, if I treat it as a friend and bid it
welcome, make provision for it and am loth to part with it, if I roll
it under my tongue as a sweet morsel, though it be but a heart sin that
is thus countenanced and made much of, if I delight in it after the
inward man, God will not hear my prayer, will not accept it, nor be
pleased with it, nor can I expect an answer of peace to it." Note,
Iniquity, regarded in the heart, will certainly spoil the comfort and
success of prayer; for the sacrifice of the wicked is an abomination to
the Lord. Those that continue in love and league with sin have no
interest either in the promise or in the Mediator, and therefore cannot
expect to speed in prayer. (3.) He had graciously granted him an answer
of peace to his prayers (v. 19): "But verily God has heard me; though,
being conscious to myself of much amiss in me, I began to fear that my
prayers would be rejected, yet, to my comfort, I found that God was
pleased to regard them." This God did for his soul, by answering his
prayer, he gave him a token of his favour and an evidence that he had
wrought a good work in him. And therefore he concludes (v. 20), Blessed
be God. The two foregoing verses are the major and minor propositions
of a syllogism: If I regard iniquity in my heart, God will not hear my
prayer; that is the proposition: but verily God has heard me; that is
the assumption, from which he might have rationally inferred,
"Therefore I do not regard iniquity in my heart;" but, instead of
taking the comfort to himself, he gives the praise to God: Blessed be
God. Whatever are the premises, God's glory must always be the
conclusion. God has heard me, and therefore blessed be God. Note, What
we win by prayer we must wear with praise. Mercies in answer to prayer
do, in a special manner, oblige us to be thankful. He has not turned
away my prayer, nor his mercy. Lest it should be thought that the
deliverance was granted for the sake of some worthiness in his prayer,
he ascribes it to God's mercy. This he adds by way of correction: "It
was not my prayer that fetched the deliverance, but his mercy that sent
it." Therefore God does not turn away our prayer, because he does not
turn away his own mercy, for that is the foundation of our hopes and
the fountain of our comforts, and therefore ought to be the matter of
our praises.
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P S A L M S
PSALM LXVII.
This psalm relates to the church and is calculated for the public. Here
is, I. A prayer for the prosperity of the church of Israel, ver. 1. II.
A prayer for the conversion of the Gentiles and the bringing of them
into the church, ver. 2-5. III. A prospect of happy and glorious times
when God shall do this, ver. 6, 7. Thus was the psalmist carried out by
the spirit of prophecy to foretel the glorious estate of the Christian
church, in which Jews and Gentiles should unite in one flock, the
beginning of which blessed work ought to be the matter of our joy and
praise, and the completing of it of our prayer and hope, in singing
this psalm.
Prayer for the Prosperity and Extension of the Church; Conversion of the
Gentiles.
To the chief musician on Neginoth. A psalm or song.
1 God be merciful unto us, and bless us; and cause his face to shine
upon us; Selah. 2 That thy way may be known upon earth, thy saving
health among all nations. 3 Let the people praise thee, O God; let
all the people praise thee. 4 O let the nations be glad and sing for
joy: for thou shalt judge the people righteously, and govern the
nations upon earth. Selah. 5 Let the people praise thee, O God; let
all the people praise thee. 6 Then shall the earth yield her
increase; and God, even our own God, shall bless us. 7 God shall
bless us; and all the ends of the earth shall fear him.
The composition of this psalm is such as denotes the penman's
affections to have been very warm and lively, by which spirit of
devotion he was elevated to receive the spirit of prophecy concerning
the enlargement of God's kingdom.
I. He begins with a prayer for the welfare and prosperity of the church
then in being, in the happiness of which he should share, and think
himself happy, v. 1. Our Saviour, in teaching us to say, Our Father,
has intimated that we ought to pray with and for others; so the
psalmist here prays not, God be merciful to me, and bless me, but to
us, and bless us; for we must make supplication for all saints, and be
willing and glad to take our lot with them. We are here taught, 1. That
all our happiness comes from God's mercy and takes rise in that; and
therefore the first thing prayed for is, God be merciful to us, to us
sinners, and pardon our sins (Luke xviii. 13), to us miserable sinners,
and help us out of our miseries. 2. That it is conveyed by God's
blessing, and secured in that: God bless us; that is, give us an
interest in his promises, and confer upon us all the good contained in
them. God's speaking well to us amounts to his doing well for us. God
bless us is a comprehensive prayer; it is a pity such excellent words
should ever be used slightly and carelessly, and as a byword. 3. That
it is completed in the light of his countenance: God cause his face to
shine upon us; that is, God by his grace qualify us for his favour and
then give us the tokens of his favour. We need desire no more to make
us happy than to have God's face shine upon us, to have God love us,
and let us know that he loves us: To shine with us (so the margin reads
it); with us doing our endeavour, and let it crown that endeavour with
success. If we by faith walk with God, we may hope that his face will
shine with us.
II. He passes from this to a prayer for the conversion of the Gentiles
(v. 2): That thy way may be known upon earth. "Lord, I pray not only
that thou wilt be merciful to us and bless us, but that thou wilt be
merciful to all mankind, that thy way may be known upon earth." Thus
public-spirited must we be in our prayers. Father in heaven, hallowed
be thy name, thy kingdom come. We shall have never the less of God's
mercy, and blessing, and favour, for others coming in to share with us.
Or it may be taken thus: "God be merciful to us Jews, and bless us,
that thereby thy way may be known upon earth, that by the peculiar
distinguishing tokens of thy favour to us others may be allured to come
and join themselves to us, saying, We will go with you, for we have
heard that God is with you," Zech. viii. 23.
1. These verses, which point at the conversion of the Gentiles, may be
taken, (1.) As a prayer; and so it speaks the desire of the
Old-Testament saints; so far were they from wishing to monopolize the
privileges of the church that they desired nothing more than the
throwing down of the enclosure and the laying open of the advantages.
See then how the spirit of the Jews, in the days of Christ and his
apostles, differed from the spirit of their fathers. The Israelites
indeed that were of old desired that God's name might be known among
the Gentiles; those counterfeit Jews were enraged at the preaching of
the gospel to the Gentiles; nothing in Christianity exasperated them so
much as that did. (2.) As a prophecy that it shall be as he here prays.
Many scripture-prophecies and promises are wrapped up in prayers, to
intimate that the answer of the church's prayer is as sure as the
performance of God's promises.
2. Three things are here prayed for, with reference to the Gentiles:--
(1.) That divine revelation might be sent among them, v. 2. Two things
he desires might be know upon earth, even among all nations, and not to
the nation of the Jews only:--[1.] God's way, the rule of duty: "Let
them all know, as well as we do, what is good and what the Lord our God
requires of them; let them be blessed and honoured with the same
righteous statutes and judgments which are so much the praise of our
nation and the envy of all its neighbours," Deut. iv. 8. [2.] His
saving health, or his salvation. The former is wrapped up in his law,
this in his gospel. If God make known his way to us, and we walk in it,
he will show us his saving health, Ps. l. 23. Those that have
themselves experimentally known the pleasantness of God's ways, and the
comforts of his salvation, cannot but desire and pray that they may be
known to others, even among all nations. All upon earth are bound to
walk in God's way, all need his salvation, and there is in it enough
for all; and therefore we should pray that both the one and the other
may be made known to all.
(2.) That divine worship may be set up among them, as it will be where
divine revelation is received and embraced (v. 3): "Let the people
praise thee, O God! let them have matter for praise, let them have
hearts for praise; yea, let not only some, but all the people, praise
thee," all nations in their national capacity, some of all nations. It
is again repeated (v. 5) as that which the psalmist's heart was very
much upon. Those that delight in praising God themselves cannot but
desire that others also may be brought to praise him, that he may have
the honour of it and they may have the benefit of it. It is a prayer,
[1.] That the gospel might be preached to them, and then they would
have cause enough to praise God, as for the day-spring after a long and
dark night. Ortus est sol--The sun has risen. Acts viii. 8. [2.] That
they might be converted and brought into the church, and then they
would have a disposition to praise God, the living and true God, and
not the dumb and dunghill deities they had worshipped, Dan. v. 4. Then
their hard thoughts of God would be silenced, and they would see him,
in the gospel glass, to be love itself, and the proper object of
praise. [3.] That they might be incorporated into solemn assemblies,
and might praise God in a body, that they might all together praise him
with one mind and one mouth. Thus a face of religion appears upon a
land when God is publicly owned and the ordinances of religious worship
are duly celebrated in religious assemblies.
(3.) That the divine government may be acknowledged and cheerfully
submitted to (v. 4): O let the nations be glad, and sing for joy! Holy
joy, joy in God and in his name, is the heart and soul of thankful
praise. That all the people may praise thee, let the nations be glad.
Those that rejoice in the Lord always will in every thing give thanks.
The joy he wishes to the nations is holy joy; for it is joy in God's
dominion, joy that God has taken to himself his great power and has
reigned, which the unconverted nations are angry at, Rev. xi. 17, 18.
Let them be glad, [1.] That the kingdom is the Lord's (Ps. xxii. 28),
that he, as an absolute sovereign, shall govern the nations upon earth,
that by the kingdom of his providence he shall overrule the affairs of
kingdoms according to the counsel of his will, though they neither know
him nor own him, and that in due time he shall disciple all nations by
the preaching of his gospel (Matt. xxviii. 19) and set up the kingdom
of his grace among them upon the ruin of the devil's kingdom--that he
shall make them a willing people in the day of his power, and even the
kingdoms of this world shall become the kingdoms of the Lord and of his
Christ. [2.] That every man's judgment proceeds from the Lord. "Let
them be glad that thou shalt judge the people righteously, that thou
shalt give a law and gospel which shall be a righteous rule of
judgment, and shalt pass an unerring sentence, according to that rule,
upon all the children of men, against which there will lie no
exception." Let us all be glad that we are not to be one another's
judges, but that he that judges us is the Lord, whose judgment we are
sure is according to truth.
III. He concludes with a joyful prospect of all good when God shall do
this, when the nations shall be converted and brought to praise God.
1. The lower world shall smile upon them, and they shall have the
fruits of that (v. 6): Then shall the earth yield her increase. Not but
that God gave rain from heaven and fruitful seasons to the nations when
they sat in darkness (Acts xiv. 17); but when they were converted the
earth yielded its increase to God; the meat and the drink then became a
meat-offering and a drink-offering to the Lord our God (Joel ii. 14);
and then it was fruitful to some good purpose. Then it yielded its
increase more than before to the comfort of men, who through Christ
acquired a covenant-title to the fruits of it and had a sanctified use
of it. Note, The success of the gospel sometimes brings outward mercies
along with it; righteousness exalts a nation. See Isa. iv. 2; lxii. 9.
2. The upper world shall smile upon them, and they shall have the
favours of that, which is much better: God, even our own God, shall
bless us, v. 6. And again (v. 7), God shall bless us. Note, (1.) There
are a people in the world that can, upon good grounds, call God their
God. (2.) Believers have reason to glory in their relation to God and
the interest they have in him. It is here spoken with an air of
triumph. God, even our own God. (3.) Those who through grace call God
their own may with a humble confidence expect a blessing from him. If
he be our God, he will bless us with special blessings. (4.) The
blessing of God, as ours in covenant, is that which sweetens all our
creature-comforts to us, and makes them comforts indeed; then we
receive the increase of the earth as a mercy indeed when with it God,
even our own God, gives us his blessing.
3. All the world shall hereby be brought to do like them: The ends of
the earth shall fear him, that is, worship him, which is to be done
with a godly fear. The blessings God bestows upon us call upon us not
only to love him, but to fear him, to keep up high thoughts of him and
to be afraid of offending him. When the gospel begins to spread it
shall get ground more and more, till it reach to the ends of the earth.
The leaven hidden in the meal shall diffuse itself, till the whole be
leavened. And the many blessings which those will own themselves to
have received that are brought into the church invite others to join
themselves to them. It is good to cast in our lot with those that are
the blessed of the Lord.
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P S A L M S
PSALM LXVIII.
This is a most excellent psalm, but in many places the genuine sense is
not easy to come at; for in this, as in some other scriptures, there
are things dark and hard to be understood. It does not appear when, or
upon what occasion, David penned this psalm; but probably it was when,
God having given him rest from all his enemies round about, he brought
the ark (which was both the token of God's presence and a type of
Christ's mediation) from the house of Obed-edom to the tent he had
pitched for it in Zion; for the first words are the prayer which Moses
used at the removing of the ark, Num. x. 35. From this he is led, by
the Spirit of prophecy, to speak glorious things concerning the
Messiah, his ascension into heaven, and the setting up of his kingdom
in the world. I. He begins with prayer, both against God's enemies
(ver. 1, 2) and for his people, ver. 3. II. He proceeds to praise,
which takes up the rest of the psalm, calling upon all to praise God
(ver. 4, 26, 32) and suggesting many things as matter for praise. 1.
The greatness and goodness of God, ver. 4-6. 2. The wonderful works God
had wrought for his people formerly, bringing them through the
wilderness (ver. 7, 8), settling them in Canaan (ver. 9, 10), giving
them victory over their enemies (ver. 11, 12), and delivering them out
of the hands of their oppressors, ver. 13, 14. 3. The special presence
of God in his church, ver. 15-17. 4. The ascension of Christ (ver. 18)
and the salvation of his people by him, ver. 19, 20. 5. The victories
which Christ would obtain over his enemies, and the favours he would
bestow upon his church, ver. 21-28. 6. The enlargement of the church by
the accession of the Gentiles to it, ver. 29-31. And so he concludes
the psalm with an awful acknowledgment of the glory and grace of God,
ver. 32-35. With all these great things we should endeavour to be duly
affected in singing this psalm.
Prayer for the Dispersion of God's Enemies.
To the chief musician. A psalm or song of David.
1 Let God arise, let his enemies be scattered: let them also that hate
him flee before him. 2 As smoke is driven away, so drive them away:
as wax melteth before the fire, so let the wicked perish at the
presence of God. 3 But let the righteous be glad; let them rejoice
before God: yea, let them exceedingly rejoice. 4 Sing unto God, sing
praises to his name: extol him that rideth upon the heavens by his name
JAH, and rejoice before him. 5 A father of the fatherless, and a
judge of the widows, is God in his holy habitation. 6 God setteth the
solitary in families: he bringeth out those which are bound with
chains: but the rebellious dwell in a dry land.
In these verses,
I. David prays that God would appear in his glory,
1. For the confusion of his enemies (v. 1, 2): "Let God arise, as a
judge to pass sentence upon them, as a general to take the field and do
execution upon them; and let them be scattered, and flee before him, as
unable to keep their ground, much less to make head against him. Let
God arise, as the sun when he goes forth in his strength; and the
children of darkness shall be scattered, as the shadows of the evening
flee before the rising sun. Let them be driven away as smoke by the
wind, which ascends as if it would eclipse the sun, but is presently
dispelled, and there appears to remainder of it. Let them melt as wax
before the fire, which is quickly dissolved." Thus does David comment
upon Moses's prayer, and not only repeat it with application to himself
and his own times, but enlarge upon it, to direct us how to make use of
scripture-prayers. Nay, it looks further, to the Redeemer's victory
over the enemies of this kingdom, for he was the angel of the covenant,
that guided Israel through the wilderness. Note, (1.) There are, and
have been, and ever will be, such as are enemies to God and hate him,
that join in with the old serpent against the kingdom of God among men
and against the seed of the woman. (2.) They are the wicked, and none
but the wicked, that are enemies to God, the children of the wicked
one. (3.) Though we are to pray for our enemies as such, yet we are to
pray against God's enemies as such, against their enmity to him and all
their attempts upon his kingdom. (4.) If God but arise, all his
impenitent and implacable enemies, that will not repent to give him
glory, will certainly and speedily be scattered, and driven away, and
made to perish at his presence; for none ever hardened his heart
against God and prospered. The day of judgment will be the day of the
complete and final perdition of ungodly men (2 Pet. iii. 7), who shall
melt like wax before that flaming fire in which the Lord shall then
appear, 2 Thess. i. 8.
2. For the comfort and joy of his own people (v. 3): "Let the righteous
be glad, that are now in sorrow; let them rejoice before God in his
favourable presence. God is the joy of his people; let them rejoice
whenever they come before God, yea, let them exceedingly rejoice, let
them rejoice with gladness." Note, Those who rejoice in God have reason
to rejoice with exceeding joy; and this joy we ought to wish to all the
saints, for it belongs to them. Light is sown for the righteous.
II. He praises God for his glorious appearances, and calls upon us to
praise him, to sing to his name, and extol him,
1. As a great God, infinitely great (v. 4): He rides upon the heavens,
by his name JAH. He is the spring of all the motions of the heavenly
bodies, directs and manages them, as he that rides in the chariot sets
it a-going, has a supreme command of the influences of heaven; he rides
upon the heavens for the help of his people (Deut. xxxiii. 26), so
swiftly, so strongly, and so much above the reach of opposition. He
rules these by his name Jah, or Jehovah, a self-existent
self-sufficient being; the fountain of all being, power, motion, and
perfection; this is his name for ever. When we thus extol God we must
rejoice before him. Holy joy in God will very well consist with that
reverence and godly fear wherewith we ought to worship him.
2. As a gracious God, a God of mercy and tender compassion. He is
great, but he despises not any, no, not the meanest; nay, being a God
of great power, he uses his power for the relief of those that are
distressed, v. 5, 6. The fatherless, the widows, the solitary, find him
a God all-sufficient to them. Observe how much God's goodness is his
glory. He that rides on the heavens by his name Jah, one would think
should immediately have been adored as King of kings and Lord of lords,
and the sovereign director of all the affairs of states and nations; he
is so, but this he rather glories in, that he is a Father of the
fatherless. Though God be high, yet has he respect unto the lowly.
Happy are those that have an interest in such a God as this. He that
rides upon the heavens is a Father worth having; thrice happy are the
people whose God is the Lord. (1.) When families are bereaved of their
head God takes care of them, and is himself their head; and the widows
and the fatherless children shall find that in him which they have lost
in the relation that is removed, and infinitely more and better. He is
a Father of the fatherless, to pity them, to bless them, to teach them,
to provide for them, to portion them. He will preserve them alive (Jer.
xlix. 11), and with him they shall find mercy, Hos. xiv. 3. They have
liberty to call him Father, and to plead their relation to him as their
guardian, Ps. cxlvi. 9; x. 14, 18. He is a judge or patron of the
widows, to give them counsel and to redress their grievances, to own
them and plead their cause, Prov. xxii. 23. He has an ear open to all
their complaints and a hand open to all their wants. He is so in his
holy habitation, which may be understood either of the habitation of
his glory in heaven (there he has prepared his throne of judgment,
which the fatherless and widow have free recourse to, and are taken
under the protection of, Ps. ix. 4, 7), or of the habitation of his
grace on earth; and so it is a direction to the widows and fatherless
how to apply to God; let them go to his holy habitation, to his word
and ordinances; there they may find him and find comfort in him. (2.)
When families are to be built up he is the founder of them: God sets
the solitary in families, brings those into comfortable relations that
were lonely, gives those a convenient settlement that were unsettled
(Ps. cxiii. 9); he makes those dwell at home that were forced to seek
for relief abroad (so Dr. Hammond), putting those that were destitute
into a way of getting their livelihood, which is a very good way for
man's charity, as it is of God's bounty.
3. As a righteous God, (1.) In relieving the oppressed. He brings out
those that are bound with chains, and sets those at liberty who were
unjustly imprisoned and brought into servitude. No chains can detain
those whom God will make free. (2.) In reckoning with the oppressors:
The rebellious dwell in a dry land and have no comfort in that which
they have got by fraud and injury. The best land will be a dry land to
those that by their rebellion have forfeited the blessing of God, which
is the juice and fatness of all our enjoyments. The Israelites were
brought out of Egypt into the wilderness, but were there better
provided for than the Egyptians themselves, whose land, if Nilus failed
them, as it sometimes did, was a dry land.
Thankful Praises to God; Mercies Recollected.
7 O God, when thou wentest forth before thy people, when thou didst
march through the wilderness; Selah: 8 The earth shook, the heavens
also dropped at the presence of God: even Sinai itself was moved at the
presence of God, the God of Israel. 9 Thou, O God, didst send a
plentiful rain, whereby thou didst confirm thine inheritance, when it
was weary. 10 Thy congregation hath dwelt therein: thou, O God, hast
prepared of thy goodness for the poor. 11 The Lord gave the word:
great was the company of those that published it. 12 Kings of armies
did flee apace: and she that tarried at home divided the spoil. 13
Though ye have lien among the pots, yet shall ye be as the wings of a
dove covered with silver, and her feathers with yellow gold. 14 When
the Almighty scattered kings in it, it was white as snow in Salmon.
The psalmist here, having occasion to give God thanks for the great
things he had done for him and his people of late, takes occasion
thence to praise him for what he had done for their fathers in the days
of old. Fresh mercies should put us in mind of former mercies and
revive our grateful sense of them. Let it never be forgotten,
I. That God himself was the guide of Israel through the wilderness;
when he had brought them out of their chains he did not leave them in
the dry land, but he himself went before them in a march through the
wilderness, v. 7. It was not a journey, but a march, for they went as
soldiers, as an army with banners. The Egyptians promised themselves
that the wilderness had shut them in, but they were deceived; God's
Israel, having him for their leader, marched through the wilderness and
were not lost in it. Note, If God bring his people into a wilderness,
he will be sure to go before them in it and bring them out of it. Cant.
viii. 5.
II. That he manifested his glorious presence with them at Mount Sinai,
v. 8. Never did any people see the glory of God, nor hear his voice, as
Israel did, Deut. iv. 32, 33. Never had any people such an excellent
law given them, so expounded, so enforced. Then the earth shook, and
the neighbouring countries, it is likely, felt the shock; terrible
thunders there were, accompanied no doubt with thunder-showers, in
which the heavens seemed to drop; while the divine doctrine dropped as
the rain, Deut. xxxii. 2. Sinai itself, that vast mountain, that long
ridge of mountains, was moved at the presence of God; see Judg. v. 4,
5; Deut. xxxiii. 2; Hab. iii. 3. This terrible appearance of the Divine
Majesty, as it would possess them with a fear and dread of him, so it
would encourage their faith in him and dependence upon him. Whatever
mountains of difficulty lay in the way of their happy settlement, he
that could move Sinai itself could remove them, could get over them.
III. That he provided very comfortably for them both in the wilderness
and in Canaan (v. 9, 10): Thou didst send a plentiful rain and hast
prepared of thy goodness for the poor. This may refer, 1. To the
victualling of their camp with manna in the wilderness, which was
rained upon them, as were also the quails (Ps. lxxviii. 24, 27), and it
might be fitly called a rain of liberality or munificence, for it was a
memorable instance of the divine bounty. This confirmed the camp of
Israel (here called God's inheritance, because he had chosen them to be
a peculiar treasure to himself) when it was weary and ready to perish:
this confirmed their faith, and was a standing proof of God's power and
goodness. Even in the wilderness God found a comfortable dwelling for
Israel, which was his congregation. Or, 2. To the seasonable supplies
granted them in Canaan, that land flowing with milk and honey, which is
said to drink water of the rain of heaven, Deut. xi. 11. When sometimes
that fruitful land was ready to be turned into barrenness, for the
iniquity of those that dwelt therein, God, in judgment, remembered
mercy, and sent them a plentiful rain, which refreshed it again, so
that the congregation of Israel dwelt therein, and there was provision
enough, even to satisfy their poor with bread. This looks further to
the spiritual provision made for God's Israel; the Spirit of grace and
the gospel of grace are the plentiful rain with which God confirms his
inheritance, and from which their fruit is found, Isa. xlv. 8. Christ
himself is this rain, Ps. lxxii. 6. He shall come as showers that water
the earth.
IV. That he often gave them victory over their enemies; armies, and
kings of armies, appeared against them, from their first coming into
Canaan, and all along in the times of the judges, till David's days,
but, first or last, they gained their point against them, v. 11, 12,
14. Observe here, 1. That God was their commander-in-chief: The Lord
gave the word, as general of their armies. He raised up judges for
them, gave them their commissions and instructions, and assured them of
success. God spoke in his holiness, and then Gilead is mine. 2. That
they had prophets, as God's messengers, to make known his mind to them.
God gave them his word (the word of the Lord came unto them) and then
great was the company of the preachers--prophets and prophetesses, for
the word is feminine. When God has messages to send he will not want
messengers. Or perhaps it may allude to the women's joining in the
triumph when the victory was obtained, as was usual (Exod. xv. 20, 1
Sam. xviii. 7), in which they took notice of the word of God,
triumphing in that as much as in his works. 3. That their enemies were
defeated, and put to confusion: Kings of armies did flee, did flee with
the greatest terror and precipitation imaginable, did not fight and
flee, but flee and flee, retired without striking a stroke; they fled
apace, fled and never rallied again. 4. That they were enriched with
the plunder of the field: She that tarried at home divided the spoil.
Not only the men, the soldiers that abode by the stuff, who were, by a
statute of distributions, to share the prey (1 Sam. xxx. 24), but even
the women that tarried at home had a share, which intimates the
abundance of spoil that should be taken. 5. That these great things
which God did for them were sanctified to them and contributed to their
reformation (v. 14): When the Almighty scattered kings for her (for the
church) she was white as snow in Salmon, purified and refined by the
mercies of God; when the host went forth against the enemy they kept
themselves from every wicked thing, and so the host returned
victorious, and Israel by the victory were confirmed in their purity
and piety. This account of Israel's victories is applicable to the
victories obtained by the exalted Redeemer for those that are his, over
death and hell. By the resurrection of Christ our spiritual enemies
were made to flee, their power was broken, and they were for ever
disabled to hurt any of God's people. This victory was first notified
by the women (the she-publishers) to the disciples (Matt. xxviii. 7)
and by them it was preached to all the world, while believers that
tarry at home, that did not themselves contribute any thing towards it,
enjoy the benefit of it, and divide the spoil.
V. That from a low and despised condition they had been advanced to
splendour and prosperity. When they were bond-slaves in Egypt, and
afterwards when they were oppressed sometimes by one potent neighbour
and sometimes by another, they did, as it were, lie among the pots or
rubbish, as despised broken vessels, or as vessels in which there was
no pleasure--they were black, and dirty, and discoloured. But God, at
length, delivered them from the pots (Ps. lxxxi. 6), and in David's
time they were in a fair way to be one of the most prosperous kingdoms
in the world, amiable in the eyes of all about them, like the wings of
a dove covered with silver, v. 13. "And so," says Dr. Hammond, "under
Christ's kingdom, the heathen idolaters that were brought to the basest
and most despicable condition of any creatures, worshipping wood and
stone, and given up to the vilest lusts, should from that detestable
condition be advanced to the service of Christ, and the practice of all
Christian virtues, the greatest inward beauties in the world." It may
be applied also to the deliverance of the church out of a suffering
state and the comforts of particular believers after their
despondencies.
Glory of Zion; The King of Zion.
15 The hill of God is as the hill of Bashan; a high hill as the hill of
Bashan. 16 Why leap ye, ye high hills? this is the hill which God
desireth to dwell in; yea, the Lord will dwell in it for ever. 17 The
chariots of God are twenty thousand, even thousands of angels: the Lord
is among them, as in Sinai, in the holy place. 18 Thou hast ascended
on high, thou hast led captivity captive: thou hast received gifts for
men; yea, for the rebellious also, that the Lord God might dwell among
them. 19 Blessed be the Lord, who daily loadeth us with benefits,
even the God of our salvation. Selah. 20 He that is our God is the
God of salvation; and unto God the Lord belong the issues from death.
21 But God shall wound the head of his enemies, and the hairy scalp of
such an one as goeth on still in his trespasses.
David, having given God praise for what he had done for Israel in
general, as the God of Israel (v. 8), here comes to give him praise as
Zion's God in a special manner; compare Ps. ix. 11. Sing praises to the
Lord who dwelleth in Zion, for which reason Zion is called the hill of
God.
I. He compares it with the hill of Bashan and other high and fruitful
hills, and prefers it before them, v. 15, 16. It is true, Zion was but
little and low in comparison with them, and was not covered over with
flocks and herds as they were, yet, upon this account, it has the
pre-eminence above them all, that it is the hill of God, the hill which
he desires to dwell in, and where he chooses to manifest the tokens of
his peculiar presence, Ps. cxxxii. 13, 14. Note, It is much more
honourable to be holy to God than to be high and great in the world.
"Why leap you, you high hills? Why do you insult over poor Zion, and
boast of your own height? This is the hill which God has chosen, and
therefore though you exceed it in bulk, and be first-rates, yet,
because on this the royal flag is hoisted, you must all strike sail to
it." Zion was especially honourable because it was a type of the gospel
church, which is therefore called Mount Zion (Heb. xii. 22), and this
is intimated here, when he said, The Lord will dwell in it for ever,
which must have its accomplishment in the gospel Zion. There is no
kingdom in the world comparable to the kingdom of the Redeemer, no city
comparable to that which is incorporated by the gospel charter, for
there God dwells and will dwell for ever.
II. He compares it with Mount Sinai, of which he had spoken (v. 8), and
shows that it has the Shechinah or divine presence in it as really,
though not as sensibly, as Sinai itself had, v. 17. Angels are the
chariots of God, his chariots of war, which he make use of against his
enemies, his chariots of conveyance, which he sends for his friends, as
he did for Elijah (and Lazarus is said to be carried by the angels),
his chariots of state, in the midst of which he shows his glory and
power. They are vastly numerous: Twenty thousands, even thousands
multiplied. There is an innumerable company of angels in the heavenly
Jerusalem, Heb. xii. 22. The enemies David fought with had chariots (2
Sam. viii. 4), but what were they, for number or strength, to the
chariots of God? While David had these on his side he needed not to
fear those that trusted in chariots and horses, Ps. xx. 7. God appeared
on Mount Sinai, attended with myriads of angels, by whose dispensation
the law was given, Acts vii. 53. He comes with ten thousands of saints,
Deut. xxxiii. 2. And still in Zion God manifests his glory, and is
really present, with a numerous retinue of his heavenly hosts,
signified by the cherubim between which God is said to dwell. So that,
as some read the last words of the verse, Sinai is in the sanctuary;
that is, the sanctuary was to Israel instead of Mount Sinai, whence
they received divine oracles. Our Lord Jesus has these chariots at
command. When the first-begotten was brought in to the world it was
with this charge, Let all the angels of God worship him (Heb. i. 6);
they attended him upon all occasions, and he is now among them, angels,
principalities, and powers, being made subject to him, 1 Pet. iii. 22.
And it is intimated in the New Testament that the angels are present in
the solemn religious assemblies of Christians, 1 Cor. xi. 10. Let the
woman have a veil on her head because of the angels; and see Eph. iii.
10.
III. The glory of Mount Zion was the King whom God set on that holy
hill (Ps. ii. 6), who came to the daughter of Zion, Matt. xxi. 5. Of
his ascension the psalmist here speaks, and to it his language is
expressly applied (Eph. iv. 8): Thou hast ascended on high (v. 18);
compare Ps. xlvii. 5, 6. Christ's ascending on high is here spoken of
as a thing past, so sure was it; and spoken of to his honour, so great
was it. It may include his whole exalted state, but points especially
at his ascension into heaven to the right hand of the Father, which was
as much our advantage as his advancement. For, 1. He then triumphed
over the gates of hell. He led captivity captive; that is, he led his
captives in triumph, as great conquerors used to do, making a show of
them openly, Col. ii. 15. He led those captive who had led us captive,
and who, if he had not interposed, would have held us captive for ever.
Nay, he led captivity itself captive, having quite broken the power of
sin and Satan. As he was the death of death, so he was the captivity of
captivity, Hos. xiii. 14. This intimates the complete victory which
Jesus Christ obtained over our spiritual enemies; it was such that
through him we also are more than conquerors, that is, triumphers, Rom.
viii. 37. 2. He then opened the gates of heaven to all believers: Thou
hast received gifts for men. He gave gifts to men, so the apostle reads
it, Eph. iv. 8. For he received that he might give; on his head the
anointing of the Spirit was poured, that from him it might descend to
the skirts of his garments. And he gave what he had received; having
received power to give eternal life, he bestows it upon as many as were
given him, John xvii. 2. Thou hast received gifts for men, not for
angels; fallen angels were not to be made saints, nor standing angels
made gospel ministers, Heb. ii. 5. Not for Jews only, but for all men;
whoever will may reap the benefit of these gifts. The apostle tells us
what these gifts were (Eph. iv. 11), prophets, apostles, evangelists,
pastors and teachers, the institution of a gospel ministry and the
qualification of men for it, both which are to be valued as the gifts
of heaven and the fruits of Christ's ascension. Thou hast received
gifts in man (so the margin), that is, in the human nature which Christ
was pleased to clothe himself with, that he might be a merciful and
faithful high priest in things pertaining to God. In him, as Mediator,
all fulness dwells, that from his fulness we might receive. To magnify
the kindness and love of Christ to us in receiving these gifts for us,
the psalmist observes, (1.) The forfeiture we had made of them. He
received them for the rebellious also, for those that had been
rebellious; so all the children of men had been in their fallen state.
Perhaps it is especially meant of the Gentiles, that had been enemies
in their minds by wicked works, Col. i. 21. For them these gifts are
received, to them they are given, that they might lay down their arms,
that their enmity might be slain, and that they might return to their
allegiance. This magnifies the grace of Christ exceedingly that through
him rebels are, upon their submission, not only pardoned, but
preferred. They have commissions given them under Christ, which some
say, in our law, amounts to the reversing of an attainder. Christ came
to a rebellious world, not to condemn it, but that through him it might
be saved. (2.) The favour designed us in them: He received gifts for
the rebellious, that the Lord God might dwell among them, that he might
set up a church in a rebellious world, in which he would dwell by his
word and ordinances, as of old in the sanctuary, that he might set up
his throne, and Christ might dwell in the hearts of particular persons
that had been rebellious. The gracious intention of Christ's
undertaking was to rear up the tabernacle of God among men, that he
might dwell with them and they might themselves be living temples to
his praise, Ezek. xxxvii. 27.
IV. The glory of Zion's King is that he is a Saviour and benefactor to
all his willing people and a consuming fire to all those that persist
in rebellion against him, v. 19-21. We have here good and evil, life
and death, the blessing and the curse, set before us, like that (Mark
xvi. 16), He that believes shall be saved; he that believes not shall
be damned.
1. Those that take God for their God, and so give up themselves to him
to be his people, shall be loaded with his benefits, and to them he
will be a God of salvation. If in sincerity we avouch God to be our
God, and seek to him as such, (1.) He will continually do us good and
furnish us with occasion for praise. Having mentioned the gifts Christ
received for us (v. 18), fitly does he subjoin, in the next words,
Blessed be the Lord; for it is owing to the mediation of Christ that we
live, and live comfortably, and are daily loaded with benefits. So
many, so weighty, are the gifts of God's bounty to us that he may be
truly said to load us with them; he pours out blessings till there is
no room to receive them, Mal. iii. 10. So constant are they, and so
unwearied is he in doing us good, that he daily loads us with them,
according as the necessity of every day requires. (2.) He will at
length be unto us the God of salvation, of everlasting salvation, the
salvation of God, which he will show to those that order their
conversation aright (Ps. l. 23), the salvation of the soul. He that
daily loads us with benefits will not put us off with present things
for a portion, but will be the God of our salvation; and what he gives
us now he gives as the God of salvation, pursuant to the great design
of our salvation. He is our God, and therefore he will be the God of
eternal salvation to us; for that only will answer the vast extent of
his covenant-relation to us as our God. But has he power to complete
this salvation? Yes, certainly; for unto God the Lord belong the issues
from death. The keys of hell and death are put into the hand of the
Lord Jesus, Rev. i. 18. He, having made an escape from death himself in
his resurrection, has both authority and power to rescue those that are
his from the dominion of death, by altering the property of it to them
when they die and giving them a complete victory over it when they
shall rise again; for the last enemy that shall be destroyed is death.
And to those that shall thus for ever escape death, and shall find such
an outlet from it as not to be hurt of the second death, to them surely
deliverances from temporal death are mercies indeed and come from God
as the God of their salvation. 2 Cor. i. 10.
2. Those that persist in their enmity to him will certainly be ruined
(v. 21): God shall wound the head of his enemies,--of Satan the old
serpent (of whom it was by the first promise foretold that the seed of
the woman should break his head, Gen. iii. 15),--of all the powers of
the nations, whether Jews or Gentiles, that oppose him and his kingdom
among men (Ps. cx. 6, He shall wound the heads over many
countries),--of all those, whoever they are, that will not have him to
reign over them, for those he accounts his enemies, and they shall be
brought forth and slain before him, Luke xix. 27. He will wound the
hairy scalp of such a one as goeth on still in his trespasses. Note,
Those who go on still in their trespasses, and hate to be reformed, God
looks upon as his enemies and will treat them accordingly. In calling
the head the hairy scalp perhaps there is an allusion to Absalom, whose
bushy hair was his halter. Or it denotes either the most fierce and
barbarous of his enemies, who let their hair grow, to make themselves
look the more frightful, or the most fine and delicate of his enemies,
who are nice about their hair: neither the one nor the other can secure
themselves from the fatal wounds which divine justice will give to the
heads of those that go on in their sins.
Redemption of God's People; Duties Enforced by the Discoveries of Grace.
22 The Lord said, I will bring again from Bashan, I will bring my
people again from the depths of the sea: 23 That thy foot may be
dipped in the blood of thine enemies, and the tongue of thy dogs in the
same. 24 They have seen thy goings, O God; even the goings of my God,
my King, in the sanctuary. 25 The singers went before, the players on
instruments followed after; among them were the damsels playing with
timbrels. 26 Bless ye God in the congregations, even the Lord, from
the fountain of Israel. 27 There is little Benjamin with their ruler,
the princes of Judah and their council, the princes of Zebulun, and the
princes of Naphtali. 28 Thy God hath commanded thy strength:
strengthen, O God, that which thou hast wrought for us. 29 Because of
thy temple at Jerusalem shall kings bring presents unto thee. 30
Rebuke the company of spearmen, the multitude of the bulls, with the
calves of the people, till every one submit himself with pieces of
silver: scatter thou the people that delight in war. 31 Princes shall
come out of Egypt; Ethiopia shall soon stretch out her hands unto God.
In these verses we have three things:--
I. The gracious promise which God makes of the redemption of his
people, and their victory over his and their enemies (v. 22, 23): The
Lord said, in his own gracious purpose and promise, "I will do great
things for my people, as the God of their salvation," v. 20. God will
not fail the expectations of those who by faith take him for their God.
It is promised, 1. That he will set them in safety from their danger,
as he had done formerly: "I will again bring them from the depths of
the sea," as he did Israel when he brought them out of the slavery of
Egypt into the ease and liberty of the wilderness; "and I will again
bring them from Bashan," as he did Israel when he brought them from
their wants and wanderings in the wilderness into the fulness and
settlement of the land of Canaan; for the land of Bashan was on the
other side Jordan, where they had wars with Sihon and Og, and whence
their next removal was into Canaan. Note, The former appearances of
God's power and goodness for his people should encourage their faith
and hope in him for the future, that what he has done he will do again.
He will set his hand again the second time to recover the remnant of
his people (Isa. xi. 11); and we may perhaps see repeated all the
wonders which our fathers told us of. But this is not all: 2. That he
will make them victorious over their enemies (v. 23): That thy feet may
be dipped, as thou passest along, in the blood of thy enemies, shed
like water in great abundance, and the tongue of thy dogs may lap in
the same. Dogs licked the blood of Ahab; and, in the destruction of the
anti-christian generation, we read of blood up to the horses' bridles,
Rev. xiv. 20. The victories with which God blessed David's forces over
the enemies of Israel are here prophesied of, but as types of Christ's
victory over death and the grave for himself and for all believers, in
his resurrection (and theirs by virtue of his) out of the earth, and of
the destruction of the enemies of Christ and his church, who shall have
blood given them to drink, for they are worthy.
II. The welcome entertainment which God's own people shall give to
these glorious discoveries of his grace, both in his word and in his
works. Has he spoken in his holiness? Has he said he will bring again
from Bashan? What then is required of us in return to this?
1. That we observe his motions (v. 24): "They have seen, thy people
have seen, thy goings, O God! While others regard not the work of the
Lord, nor the operation of his hands, they have seen the goings of my
God, my King, in the sanctuary." See here, (1.) How an active faith
appropriates God; he is God and King; but that is not all, he is my God
and my King. Those who thus take him for theirs may see him, in all his
outgoings, acting as their God, as their King, for their good, and in
answer to their prayers. (2.) Where God's most remarkable outgoings
are, even in the sanctuary, in and by his word and ordinances, and
among his people in the gospel church especially, in and by which is
made known the manifold wisdom of God. These outgoings of his in the
sanctuary far outshine the outgoings of the morning and the evening,
and more loudly proclaim his eternal power and godhead. (3.) What is
our duty in reference to these outgoings, which is to observe them.
This is the finger of God. Surely God is with us of a truth.
2. That we give him glory in the most devout and solemn manner. When we
see his goings in his sanctuary, (1.) Let those that are immediately
employed in the service of the temple praise him, v. 25. It was
expected that the Levites, some of whom were singers and others players
on instruments, who had the nearest views of his outgoings in his
sanctuary, should lead in his praises. And, it being a day of
extraordinary triumph, among them were damsels playing with timbrels,
to complete the concert. "Thus (says Dr. Hammond) when Christ has gone
up to heaven the apostles shall celebrate and publish it to all the
world, and even the women that were witnesses of it shall
affectionately join with them in divulging it." (2.) Let all the people
of Israel in their solemn religious assembly give glory to God: Bless
God, not only in temples, but in the synagogues, or schools of the
prophets, or wherever there is a congregation of those that come forth
from the fountain of Israel, that are of the seed of Jacob, let them
concur in blessing God. Public mercies, which we jointly share in, call
for public thanksgivings, which all should join in. "Thus (says Dr.
Hammond) all Christians shall be obliged solemnly to magnify the name
of the Messiah, and, to that end, frequently to assemble together in
congregations." And, (3.) Let those among them who, upon any account,
are the most eminent, and make a figure, go before the rest in praising
God, v. 27. There was little Benjamin (that was the royal tribe in
Saul's time) with their rulers, the princes of Judah (that was the
royal tribe in David's time), and their council, their captains or
leaders. In the beginning of David's reign there had been long war
between Judah and Benjamin, but now they both join in praises for
success against the common enemy. But why are the tribes of Zebulun and
Naphtali particularly mentioned? Perhaps because those tribes, lying
towards the north, lay most exposed to the incursions of the Syrians,
and other neighbours that molested them, and therefore should be in a
particular manner thankful for these victories over them. Dr. Hammond
gives another reason, That these were the two learned tribes. Naphtali
giveth goodly words (Gen. xlix. 21) and Zebulun had those that handle
the pen of the writer, Judg. v. 14. These shall join in praising God,
their princes especially. It is much for the honour of God when those
that are above others in dignity, power, and reputation, go before them
in the worship of God and are forward in using their influence and
interest for the advancing of any service that is to be done to him.
Dr. Hammond notes hence that the kingdom of the Messiah should, at
length, be submitted to by all the potentates and learned men in the
world.
3. That we seek unto him, and depend upon him, for the perfecting of
what he has begun, v. 28. In the former part of the verse the psalmist
speaks to Israel: "Thy God has commanded thy strength; that is,
whatever is done for thee, or whatever strength thou hast to help
thyself, it comes from God, his power and grace, and the word which he
has commanded; thou hast no reason to fear while thou hast strength of
God's commanding, and no reason to boast while thou hast no strength
but what is of his commanding." In the latter part he speaks to God,
encouraged by his experiences: "Strengthen, O God! that which thou hast
wrought for us. Lord, confirm what thou hast commanded, perform what
thou hast promised, and bring to a happy end that good work which thou
hast so gloriously begun." What God has wrought he will strengthen;
where he has given true grace he will give more grace. Some make this
whole verse to be a believer's address to the Messiah, whom David calls
God, as he had done, Ps. xlv. 6, 8. "Thy God" (God the Father) "has
commanded thy strength, has made thee strong for himself, as the man of
his right hand (Ps. lxxx. 17), has treasured up strength in thee for
us; therefore we pray that thou, O God the Son! wilt strengthen what
thou hast wrought for us, wilt accomplish thy undertaking for us by
finishing thy good work in us."
III. The powerful invitation and inducement which would hereby be given
to those that are without to come in and join themselves to the church,
v. 29-31. This was in part fulfilled by the accession of many
proselytes to the Jewish religion in the days of David and Solomon; but
it was to have its full accomplishment in the conversion of the Gentile
nations to the faith of Christ, and the making of them fellow-heirs,
and of the same body, with the seed of Israel, Eph. iii. 6. 1. Some
shall submit for fear (v. 30): "The company of spearmen, that stand it
out against Christ and his gospel, that are not willing to be ruled by
him, that persecute the preachers and professors of his name, that are
furious and outrageous as a multitude of bulls, fat and wanton as the
calves of the people" (which is a description of those Jews and
Gentiles that opposed the gospel of Christ and did what they could to
prevent the setting up of his kingdom in the world), "Lord, rebuke
them, abate their pride, assuage their malice, and confound their
devices, till, conquered by the convictions of their consciences and
the many checks of providence, they be every one of them brought, at
length, to submit themselves with pieces of silver, as being glad to
make their peace with the church upon any terms." Even Judas submitted
himself with pieces of silver when he returned them with this
confession, I have betrayed innocent blood. And see Rev. iii. 9. Many,
by being rebuked, have been happily saved from being ruined. But as for
those that will not submit, notwithstanding these rebukes, he prays for
their dispersion, which amounts to a prophecy of it: Scatter thou the
people that delight in war, who take such a pleasure in opposing Christ
that they will never be reconciled to him. This may refer to the
unbelieving Jews, who delighted in making war upon the holy seed, and
would not submit themselves, and were therefore scattered over the face
of the earth. David had himself been a man of war, but could appeal to
God that he never delighted in war and bloodshed for its own sake; as
for those that did, and therefore would not submit to the fairest terms
of peace, he does not doubt but God would scatter them. Those are lost
to all the sacred principles of humanity, as well as Christianity, that
can delight in war and take a pleasure in contention let them expect
that, sooner or later, they shall have enough of it, Isa. xxxiii. 1;
Rev. xiii. 10. 2. Others shall submit willingly (v. 29, 31): Because of
thy temple at Jerusalem (this David speaks of in faith, for the temple
of Jerusalem was not built in his time, only the materials and model
were prepared) kings shall bring presents unto thee; rich presents
shall be brought, such as are fit for kings to bring; even kings
themselves, that stand much upon the punctilios of honour and
prerogative, shall court the favour of Christ at a great expense. There
is that in God's temple, that beauty and benefit in the service of God
and in communion with him, and in the gospel of Christ which went forth
from Jerusalem, that is enough to invite kings themselves to bring
presents to God, to present themselves to him as living sacrifices, and
with themselves the best performances. He mentions Egypt and Ethiopia,
two countries out of which subjects and suppliants were least to be
expected (v. 31): Princes shall come out of Egypt as ambassadors to
seek God's favour and submit to him; and they shall be accepted, for
the Lord of hosts shall thereupon bless them, saying, Blessed by Egypt
my people, Isa. xix. 25. Even Ethiopia, that had stretched out her
hands against God's Israel (2 Chron. xiv. 9), should now stretch out
her hands unto God, in prayer, in presents, and to take hold on him,
and that soon. Agree with thy adversary quickly. Out of all nations
some shall be gathered in to Christ and be owned by him.
Praise to God for His Sovereign Dominion.
32 Sing unto God, ye kingdoms of the earth; O sing praises unto the
Lord; Selah: 33 To him that rideth upon the heavens of heavens, which
were of old; lo, he doth send out his voice, and that a mighty voice.
34 Ascribe ye strength unto God: his excellency is over Israel, and his
strength is in the clouds. 35 O God, thou art terrible out of thy
holy places: the God of Israel is he that giveth strength and power
unto his people. Blessed be God.
The psalmist, having prayed for and prophesied of the conversion of the
Gentiles, here invites them to come in and join with the devout
Israelites in praising God, intimating that their accession to the
church would be the matter of their joy and praise (v. 32): Let the
kingdoms of the earth sing praises to the Lord; they all ought to do
it, and, when they become the kingdoms of the Lord and of his Christ,
they will do it. God is here proposed to them as the proper object of
praise upon several accounts:
I. Because of his supreme and sovereign dominion: He rides upon the
heavens of heavens which were of old (v. 33); compare v. 4. He has from
the beginning, nay from before all time, prepared his throne; he sits
on the circuit of heaven, guides all the motions of the heavenly
bodies; and from the highest heavens, which are the residence of his
glory, he dispenses the influences of his power and goodness to this
lower world.
II. Because of his awful and terrible majesty: He sends out his voice,
and that a mighty voice. This may refer either generally to the
thunder, which is called the voice of the Lord and is said to be
powerful and full of majesty (Ps. xxix. 3, 4), or in particular to that
thunder in which God spoke to Israel at Mount Sinai.
III. Because of his mighty power: Ascribe you strength unto God (v.
34); acknowledge him to be a God of such irresistible power that it is
folly to contend with him and wisdom to submit to him; acknowledge that
he has power sufficient both to protect his faithful subjects and to
destroy his stubborn adversaries; and give him the glory of all the
instances of his omnipotence. Thine is the kingdom and power, and
therefore thine is the glory. We must acknowledge his power, 1. In the
kingdom of grace: His excellency is over Israel; he shows his sovereign
care in protecting and governing his church; that is the excellency of
his power, which is employed for the good of his people. 2. In the
kingdom of providence: His strength is in the clouds, whence comes the
thunder of his power, the small rain, and the great rain of his
strength. Though God has his strength in the clouds, yet he condescends
to gather his Israel under the shadow of his wings, Deut. xxxiii. 26.
IV. Because of the glory of his sanctuary and the wonders wrought there
(v. 35): O God! thou art terrible out of thy holy places. God is to be
admired and adored with reverence and godly fear by all those that
attend him in his holy places, that receive his oracles, that observe
his operations according to them, and that pay their homage to him. He
displays that out of his holy places which declares aloud that he will
be sanctified in those that come nigh unto him. Out of heaven, his holy
place above, he does, and will, show himself a terrible God. Nor is any
attribute of God more dreadful to sinners than his holiness.
V. Because of the grace bestowed upon his people: The God of Israel is
he that gives strength and power unto his people, which the gods of the
nations, that were vanity and a lie, could not give to their
worshippers; how should they help them, when they could not help
themselves? All Israel's strength against their enemies came from God;
they owned they had no might of their own, 2 Chron. xx. 12. And all our
sufficiency for our spiritual work and warfare is from the grace of
God. It is through Christ strengthening us that we can do all things,
and not otherwise; and therefore he must have the glory of all we do
(Ps. cxv. 1) and our humble thanks for enabling us to do it and
accepting the work of his own hands in us. If it be the God of Israel
that vies strength and power unto his people, they ought to say,
Blessed be God. If all be from him, let all be to him.
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P S A L M S
PSALM LXIX.
David penned this psalm when he was in affliction; and in it, I. He
complains of the great distress and trouble he was in and earnestly
begs of God to relieve and succour him, ver. 1-21. II. He imprecates
the judgments of God upon his persecutors, ver. 22-29. III. He
concludes with the voice of joy and praise, in an assurance that God
would help and succour him, and would do well for the church, ver.
30-36. Now, in this, David was a type of Christ, and divers passages in
this psalm are applied to Christ in the new Testament and are said to
have their accomplishment in him (ver. 4, 9, 21), and ver. 22 refers to
the enemies of Christ. So that (like the twenty-second psalm) it begins
with the humiliation and ends with the exaltation of Christ, one branch
of which was the destruction of the Jewish nation for persecuting him,
which the imprecations here are predictions of. In singing this psalm
we must have an eye to the sufferings of Christ, and the glory that
followed, not forgetting the sufferings of Christians too, and the
glory that shall follow them; for it may lead us to think of the ruin
reserved for the persecutors and the rest reserved for the persecuted.
Complaints and Petitions.
To the chief musician upon Shoshannim. A psalm of David.
1 Save me, O God; for the waters are come in unto my soul. 2 I sink
in deep mire, where there is no standing: I am come into deep waters,
where the floods overflow me. 3 I am weary of my crying: my throat is
dried: mine eyes fail while I wait for my God. 4 They that hate me
without a cause are more than the hairs of mine head: they that would
destroy me, being mine enemies wrongfully, are mighty: then I restored
that which I took not away. 5 O God, thou knowest my foolishness; and
my sins are not hid from thee. 6 Let not them that wait on thee, O
Lord God of hosts, be ashamed for my sake: let not those that seek thee
be confounded for my sake, O God of Israel. 7 Because for thy sake I
have borne reproach; shame hath covered my face. 8 I am become a
stranger unto my brethren, and an alien unto my mother's children. 9
For the zeal of thine house hath eaten me up; and the reproaches of
them that reproached thee are fallen upon me. 10 When I wept, and
chastened my soul with fasting, that was to my reproach. 11 I made
sackcloth also my garment; and I became a proverb to them. 12 They
that sit in the gate speak against me; and I was the song of the
drunkards.
In these verses David complains of his troubles, intermixing with those
complaints some requests for relief.
I. His complaints are very sad, and he pours them out before the Lord,
as one that hoped thus to ease himself of a burden that lay very heaven
upon him.
1. He complains of the deep impressions that his troubles made upon his
spirit (v. 1, 2): "The waters of affliction, those bitter waters, have
come unto my soul, not only threaten my life, but disquiet my mind;
they fill my head with perplexing cares and my heart with oppressive
grief, so that I cannot enjoy God and myself as I used to do." We shall
bear up under our troubles if we can but keep them from our hearts;
but, when they put us out of the possession of our own souls, our case
is bad. The spirit of a man will sustain his infirmity; but what shall
we do when the spirit is wounded? That was David's case here. His
thoughts sought for something to confide in, and with which to support
his hope, but he found nothing: He sunk in deep mire, where there was
no standing, no firm footing; the considerations that used to support
and encourage him now failed him, or were out of the way, and he was
ready to give himself up for gone. He sought for something to comfort
himself with, but found himself in deep waters that overflowed him,
overwhelmed him; he was like a sinking drowning man, in such confusion
and consternation. This points at Christ's sufferings in his soul, and
the inward agony he was in when he said, Now is my soul troubled; and,
My soul is exceedingly sorrowful; for it was his soul that he made an
offering for sin. And it instructs us, when we are in affliction, to
commit the keeping of our souls to God, that we may be neither soured
with discontent nor sink into despair.
2. He complains of the long continuance of his troubles (v. 3): I am
weary of my crying. Though he could not keep his head above water, yet
he cried to his God, and the more death was in his view the more life
was in his prayers; yet he had not immediately an answer of peace given
in, no, nor so much of that support and comfort in praying which God's
people used to have; so that he was almost weary of crying, grew
hoarse, and his throat so dried that he could cry no more. Nor had he
his wonted satisfaction in believing, hoping, and expecting relief: My
eyes fail while I wait for my God; he had almost looked his eyes out,
in expectation of deliverance. Yet his pleading this with God is an
indication that he is resolved not to give up believing and praying.
His throat is dried, but his heart is not; his eyes fail, but his faith
does not. Thus our Lord Jesus, on the cross, cried out, Why hast thou
forsaken me? yet, at the same time, he kept hold of his relation to
him: My God, my God.
3. He complains of the malice and multitude of his enemies, their
injustice and cruelty, and the hardships they put upon him, v. 4. They
hated him, they would destroy him, for hatred aims at the destruction
of the person hated; but what was his iniquity, what was his sin, what
provocation had he given them, that they were so spiteful towards him?
None at all: "They hate me without a cause; I never did them the least
injury, that they should bear me such ill-will." Our Saviour applies
this to himself (John xv. 25): They hated me without a cause. We are
apt to use this in justification of our passion against those that hate
us, that we never gave them cause to hate us. But it is rather an
argument why we should bear it patiently, because then we suffer as
Christ did, and may then expect that God will give us redress. "They
are my enemies wrongfully, for I have been no enemy to them." In a
world where unrighteousness reigns so much we must not wonder if we
meet with those that are our enemies wrongfully. Let us take care that
we never do wrong and then we may the better bear it if we receive
wrong. These enemies were not to be despised, but were very formidable
both for their number--They are more than the hairs of my head
(Christ's enemies were numerous; those that came to seize him were a
great multitude; how were those increased that troubled him!) and for
their strength--They are mighty in authority and power. We are weak,
but our enemies are strong; for we wrestle against principalities and
powers. Then I restored that which I took not away. Applying this to
David, it was what his enemies compelled him to (they made him suffer
for that offence which he had never been guilty of); and it was what he
consented to, that, if possible, he might pacify them and make them to
be at peace with him. He might have insisted upon the laws of justice
and honour, the former not requiring and the latter commonly thought to
forbid the restoring of that which we took not away, for that is to
wrong ourselves both in our wealth and in our reputation. Yet the case
may be such sometimes that it may become our duty. Blessed Paul, though
free from all men, yet, for the honour of Christ and the edification of
the church, made himself a servant to all. But, applying it to Christ,
it is an observable description of the satisfaction which he made to
God for our sin by his blood: Then he restored that which he took not
away; he underwent the punishment that was due to us, paid our debt,
suffered for our offence. God's glory, in some instances of it, was
taken away by the sin of man; man's honour, and peace, and happiness,
were taken away; it was not he that took them away, and yet by the
merit of his death he restored them.
4. He complains of the unkindness of his friends and relations, and
this is a grievance which with an ingenuous mind cuts as deeply as any
(v. 8): "I have become a stranger to my brethren; they make themselves
strange to me and use me as a stranger, are shy of conversing with me
and ashamed to own me." This was fulfilled in Christ, whose brethren
did not believe on him (John vii. 5), who came to his own and his own
received him not (John i. 11), and who was forsaken by his disciples,
whom he had been free with as his brethren.
5. He complains of the contempt that was put upon him and the reproach
with which he was continually loaded. And in this especially his
complaint points at Christ, who for our sakes submitted to the greatest
disgrace and made himself of no reputation. We having by sin injured
God in his honour, Christ made him satisfaction, not only by divesting
himself of the honours due to an incarnate deity, but by submitting to
the greatest dishonours that could be done to any man. Two things David
here takes notice of as aggravations of the indignities done him:--(1.)
The ground and matter of the reproach, v. 10, 11. They ridiculed him
for that by which he both humbled himself and honoured God. When men
lift up themselves in pride and vain glory they are justly laughed at
for their folly; but David chastened his soul, and clothed himself with
sackcloth, and from his abasing himself they took occasion to trample
upon him. When men dishonour God it is just that their so doing should
turn to their dishonour; but when David, purely in devotion to God and
to testify his respect to him, wept, and chastened his soul with
fasting, and made sackcloth his garment, as humble penitents used to
do, instead of commending his devotion and recommending it as a great
example of piety, they did all they could both to discourage him in it
and to prevent others from following his good example; for that was to
his reproach. They laughed at him as a fool for mortifying himself
thus; and even for this he became a proverb to them; they made him the
common subject of their banter. We must not think it strange if we be
ill spoken of for that which is well done, and in which we have reason
to hope that we are accepted of God. Our Lord Jesus was stoned for his
good works (John x. 32), and when he cried, Eli, Eli--My God, my God,
was bantered, as if he called for Elias. (2.) The persons that
reproached him, v. 12. [1.] Even the gravest and the most honourable,
from whom better was expected: Those that sit in the gate speak against
me, and their reproaches pass for the dictates of senators and the
decrees of judges, and are credited accordingly. [2.] The meanest, and
the most despicable, the abjects (Ps. xxxv. 15), and scum of the
country, the children of fools, yea, the children of base men, Job xxx.
8. Such drunkards as these make themselves vile, and he was the song of
the drunkards; they made themselves and their companions merry with
him. See the bad consequences of the sin of drunkenness; it makes men
despisers of those that are good, 2 Tim. iii. 3. When the king was made
sick with bottles of wine he stretched out his hand with scorners, Hos.
vii. 5. The bench of the drunkards is the seat of the scornful. See
what is commonly the lot of the best of men: those that are the praise
of the wise are the song of fools. But it is easy to those that rightly
judge of things to despise being thus despised.
II. His confessions of sin are very serious (v. 5): "O God! thou
knowest my foolishness, what is and what is not; my sins that I am
guilty of are not hidden from thee, and therefore thou knowest how
innocent I am of those crimes which they charge upon me." Note, Even
when, as to men's unjust accusations, we plead Not guilty, yet, before
God, we must acknowledge ourselves to have deserved all that is brought
upon us, and much worse. This is the genuine confession of a penitent,
who knows that he cannot prosper in covering his sin, and that
therefore it is his wisdom to acknowledge it, because it is naked and
open before God. 1. He knows the corruption of our nature: Thou knowest
the foolishness that is bound up in my heart. All our sins take rise
from our foolishness. 2. He knows the transgressions of our lives; they
are not hidden from him, no, not our heart-sins, no, not those that are
committed most secretly. They are all done in his sight, and are never
cast behind his back till they are repented of and pardoned. This may
aptly be applied to Christ, for he knew no sin, yet he was made sin for
us; and God knew it, nor was it hidden from him, when it pleased the
Lord to bruise him and put him to grief.
III. His supplications are very earnest. 1. For himself (v. 1): "Save
me, O God! save me from sinking, from despairing." Thus Christ was
heard in that he feared, for he was saved from letting fall his
undertaking, Heb. v. 7. 2. For his friends (v. 6): Let not those that
wait on thee, O Lord God of hosts! and that seek thee, O God of Israel!
(under these two characters we ought to seek God, and in seeking him to
wait on him, as the God of hosts, who has all power to help, and as the
God of Israel in covenant with his people, whom therefore he is engaged
in honour and truth to help) be ashamed and confounded for my sake.
This intimates his fear that if God did not appear for him it would be
a discouragement to all other good people and would give their enemies
occasion to triumph over them, and his earnest desire that whatever
became of him all that seek God, and wait upon him, might be kept in
heart and kept in countenance, and might neither be discouraged in
themselves nor exposed to contempt from others. If Jesus Christ had not
been owned and accepted of his Father in his sufferings, all that seek
God, and wait for him, would have been ashamed and confounded; but they
have confidence towards God, and in his name come boldly to the throne
of grace.
IV. His plea is very powerful, v. 7, 9. Reproach was one of the
greatest of his burdens: "Lord, roll away the reproach, and plead my
cause, for, 1. It is for thee that I am reproached, for serving thee
and trusting in thee: For thy sake I have borne reproach." Those that
are evil spoken of for well-doing may with a humble confidence leave it
to God to bring forth their righteousness as the light. 2. "It is with
thee that I am reproached: The zeal of thy house has eaten me up, that
is, has made me forget myself, and do that which they wickedly turn to
my reproach. Those that hate thee and thy house for that reason hate
me, because they know how zealously affected I am to it. It is this
that has made them ready to eat me up and has eaten up all the love and
respect I had among them." Those that blasphemed God, and spoke ill of
his word and ways, did therefore reproach David for believing in his
word and walking in his ways. Or it may be construed as an instance of
David's zeal for God's house, that he resented all the indignities done
to God's name as if they had been done to his own name. He laid to
heart all the dishonour done to God and the contempt cast upon
religion; these he laid nearer to his heart than any outward troubles
of his own. And therefore he had reason to hope God would interest
himself in the reproaches cast upon him, because he had always
interested himself in the reproaches cast upon God. Both the parts of
this verse are applied to Christ. (1.) It was an instance of his love
to his Father that the zeal of his house did even eat him up when he
whipped the buyers and sellers out of the temple, which reminded his
disciples of this text, John ii. 17. (2.) It was an instance of his
self-denial, and that he pleased not himself, that the reproaches of
those that reproached God fell upon him (Rom. xv. 3), and therein he
set us an example.
Complaints and Petitions.
13 But as for me, my prayer is unto thee, O Lord, in an acceptable
time: O God, in the multitude of thy mercy hear me, in the truth of thy
salvation. 14 Deliver me out of the mire, and let me not sink: let me
be delivered from them that hate me, and out of the deep waters. 15
Let not the waterflood overflow me, neither let the deep swallow me up,
and let not the pit shut her mouth upon me. 16 Hear me, O Lord; for
thy lovingkindness is good: turn unto me according to the multitude of
thy tender mercies. 17 And hide not thy face from thy servant; for I
am in trouble: hear me speedily. 18 Draw nigh unto my soul, and
redeem it: deliver me because of mine enemies. 19 Thou hast known my
reproach, and my shame, and my dishonour: mine adversaries are all
before thee. 20 Reproach hath broken my heart; and I am full of
heaviness: and I looked for some to take pity, but there was none; and
for comforters, but I found none. 21 They gave me also gall for my
meat; and in my thirst they gave me vinegar to drink.
David had been speaking before of the spiteful reproaches which his
enemies cast upon him; here he adds, But, as for me, my prayer is unto
thee. They spoke ill of him for his fasting and praying, and for that
he was made the song of the drunkards; but, notwithstanding that, he
resolves to continue praying. Note, Though we may be jeered for
well-doing, we must never be jeered out of it. Those can bear but
little for God, and their confessing his name before men, that cannot
bear a scoff and a hard word rather than quit their duty. David's
enemies were very abusive to him, but this was his comfort, that he had
a God to go to, with whom he would lodge his cause. "They think to
carry their cause by insolence and calumny; but I use other methods.
Whatever they do, As for me, my prayer is unto thee, O Lord!" And it
was in an acceptable time, not the less acceptable for being a time of
affliction. God will not drive us from him, though it is need that
drives us to him; nay, it is the more acceptable, because the misery
and distress of God's people make them so much the more the objects of
his pity: it is seasonable for him to help them when all other helps
fail, and they are undone, and feel that they are undone, if he do not
help them. We find this expression used concerning Christ. Isa. xlix.
8, In an acceptable time have I heard thee. Now observe,
I. What his requests are. 1. That he might have a gracious audience
given to his complaints, the cry of his affliction, and the desire of
his heart. Hear me (v. 13), and again, Hear me, O Lord! (v. 16), Hear
me speedily (v. 17), not only hear what I say, but grant what I ask.
Christ knew that the Father heard him always, John xi. 42. 2. That he
might be rescued out of his troubles, might be saved from sinking under
the load of grief (Deliver me out of the mire; let me not stick in it,
so some, but help me out, and set my feet on a rock, Ps. xl. 2), might
be saved from his enemies, that they might not swallow him up, nor have
their will against him: "Let me be delivered from those that hate me,
as a lamb from the paw of a lion, v. 14. Though I have come into deep
waters (v. 2), where I am ready to conclude that the floods will
overflow me, yet let my fears be prevented and silenced; let not the
waterflood, though it flow upon me, overflow me, v. 15. Let me not fall
into the gulf of despair; let not that deep swallow me up; let not that
pit shut her mouth upon me, for then I am undone." He gave himself up
for lost in the beginning of the psalm; yet now he has his head above
water, and is not so weary of crying as he thought himself. 3. That God
would turn to him (v. 16), that he would smile upon him, and not hide
his face from him, v. 17. The tokens of God's favour to us, and the
light of his countenance shining upon us, are enough to keep our
spirits from sinking in the deepest mire of outward troubles, nor need
we desire any more to make us safe and easy, v. 18. "Draw nigh to my
soul, to manifest thyself to it, and that shall redeem it."
II. What his pleas are to enforce these petitions. 1. He pleads God's
mercy and truth (v. 13): In the multitude of thy mercy hear me. There
is mercy in God, a multitude of mercies, all kinds of mercy,
inexhaustible mercy, mercy enough for all, enough for each; and hence
we must take our encouragement in praying. The truth also of his
salvation (the truth of all those promises of salvation which he has
made to those that trust in him) is a further encouragement. He repeats
his argument taken from the mercy of God: "Hear me, for thy
lovingkindness is good. It is so in itself; it is rich and plentiful
and abundant. It is so in the account of all the saints; it is very
precious to them, it is their life, their joy, their all. O let me have
the benefit of it! Turn to me, according to the multitude of thy tender
mercies," v. 16. See how highly he speaks of the goodness of God: in
him there are mercies, tender mercies, and a multitude of them. If we
think well of God, and continue to do so under the greatest hardships,
we need not fear but God will do well for us; for he takes pleasure in
those that hope in his mercy, Ps. cxlvii. 11. 2. He pleads his own
distress and affliction: "Hide not thy face from me, for I am in
trouble (v. 17), and therefore need thy favour; therefore it will come
seasonably, and therefore I shall know how to value it." He pleads
particularly the reproach he was under and the indignities that were
done him (v. 19): Thou hast known my reproach, my shame, and my
dishonour. See what a stress is laid upon this; for, in the sufferings
of Christ for us, perhaps nothing contributed more to the satisfaction
he made for sin, which had been so injurious to God in his honour, than
the reproach, and shame, and dishonour he underwent, which God took
notice of, and accepted as more than an equivalent for the everlasting
shame and contempt which our sins had deserved, and therefore we must
by repentance take shame to ourselves and bear the reproach of our
youth. And if at any time we be called out to suffer reproach, and
shame, and dishonour, for his sake, this may be our comfort, that he
knows it, and, as he is before-hand with us, so he will not be
behind-hand with us. The Psalmist speaks the language of an ingenuous
nature when he says (v. 20): Reproach has broken my heart; I am full of
heaviness; for it bears hard upon one that knows the worth of a good
name to be put under a bad character; but when we consider what an
honour it is to be dishonoured for God, and what a favour to be counted
worthy to suffer shame for his name (as they deemed it, Acts v. 41), we
shall see there is no reason at all why it should sit so heavily or be
any heart-breaking to us. 3. He pleads the insolence and cruelty of his
enemies (v. 18): Deliver me because of my enemies, because they were
such as he had before described them, v. 4. "My adversaries are all
before thee (v. 19); thou knowest what sort of men they are, what
danger I am in from them, what enemies they are to thee, and how much
thou art reflected upon in what they do and design against me." One
instance of their barbarity is given (v. 21): They gave me gall for my
meat (the word signifies a bitter herb, and is often joined with
wormwood) and in my thirst they gave me vinegar to drink. This was
literally fulfilled in Christ, and did so directly point to him that he
would not say It is finished till this was fulfilled; and, in order
that his enemies might have occasion to fulfil it, he said, I thirst,
John xix. 28, 29. Some think that the hyssop which they put to his
mouth with the vinegar was the bitter herb which they gave him with the
vinegar for his meat. See how particularly the sufferings of Christ
were foretold, which proves the scripture to be the word of God, and
how exactly the predictions were fulfilled in Jesus Christ, which
proves him to be the true Messiah. This is he that should come, and we
are to look for no other. 4. He pleads the unkindness of his friends
and his disappointment in them (v. 20): I looked for some to take pity,
but there was none; they all failed him like the brooks in summer. This
was fulfilled in Christ, for in his sufferings all his disciples
forsook him and fled. We cannot expect too little from men (miserable
comforters are they all); nor can we expect too much from God, for he
is the Father of mercy and the God of all comfort and consolation.
Pleading with God; Prophetic Imprecations.
22 Let their table become a snare before them: and that which should
have been for their welfare, let it become a trap. 23 Let their eyes
be darkened, that they see not; and make their loins continually to
shake. 24 Pour out thine indignation upon them, and let thy wrathful
anger take hold of them. 25 Let their habitation be desolate; and let
none dwell in their tents. 26 For they persecute him whom thou hast
smitten; and they talk to the grief of those whom thou hast wounded.
27 Add iniquity unto their iniquity: and let them not come into thy
righteousness. 28 Let them be blotted out of the book of the living,
and not be written with the righteous. 29 But I am poor and
sorrowful: let thy salvation, O God, set me up on high.
These imprecations are not David's prayers against his enemies, but
prophecies of the destruction of Christ's persecutors, especially the
Jewish nation, which our Lord himself foretold with tears, and which
was accomplished about forty years after the death of Christ. The first
two verses of this paragraph are expressly applied to the judgments of
God upon the unbelieving Jews by the apostle (Rom. xi. 9, 10), and
therefore the whole must look that way. The rejection of the Jews for
rejecting Christ, as it was a signal instance of God's justice and an
earnest of the vengeance which God will at last take on all that are
obstinate in their infidelity, so it was, and continues to be, a
convincing proof of the truth of the Christian religion. One great
objection against it, at first, was, that it set aside the ceremonial
law; but its doing so was effectually justified, and that objection
removed, when God so remarkably set it aside by the utter destruction
of the temple, and the sinking of those, with the Mosaic economy, that
obstinately adhered to it in opposition to the gospel of Christ. Let us
observe here,
I. What the judgments are which should come upon the crucifiers of
Christ; not upon all of them, for there were those who had a hand in
his death and yet repented and found mercy (Acts ii. 23; iii. 14, 15),
but upon those of them and their successors who justified it by an
obstinate infidelity and rejection of his gospel, and by an inveterate
enmity to his disciples and followers. See 1 Thess. ii. 15, 16. It is
here foretold,
1. That their sacrifices and offerings should be a mischief and
prejudice to them (v. 22): Let their table become a snare. This may be
understood of the altar of the Lord, which is called his table and
theirs because in feasting upon the sacrifices they were partakers of
the altar. This should have been for their welfare or peace (for they
were peace-offerings), but it became a snare and a trap to them; for by
their affection and adherence to the altar they were held fast in their
infidelity and hardened in their prejudices against Christ, that altar
which those had no right to eat of who continued to serve the
tabernacle, Heb. xiii. 10. Or it may be understood of their common
creature-comforts, even their necessary food; they had given Christ
gall and vinegar, and therefore justly shall their meat and drink be
made gall and vinegar to them. When the supports of life and delights
of sense, through the corruption of our nature, become an occasion of
sin to us, and are made the food and fuel of our sensuality, then our
table is a snare, which is a good reason why we should never feed
ourselves without fear, Jude 12.
2. That they should never have the comfort either of that knowledge or
of that peace which believers are blessed with in the gospel of Christ
(v. 23), that they should be given up, (1.) To a judicial blindness:
Let their eyes be darkened, that they see not the glory of God in the
face of Christ. Their sin was that they would not see, but shut their
eyes against the light, loving darkness rather; their punishment was
that they should not see, but be given up to their own hearts' lusts,
which were hardening, and the god of this world should be permitted to
blind their minds, 2 Cor. iv. 4. This was foretold concerning them
(Isa. vi. 10), and Christ ratified it, Matt. xiii. 14, 15; John xii.
40. (2.) To a judicial terror. There is a gracious terror, which opens
the way to comfort, such as that of Paul (Acts ix. 6); he trembled and
was astonished. But this is a terror that shall never end in peace, but
shall make their loins continually to shake, through horror of
conscience, as Belshazzar, when the joints of his loins were loosed.
"Let them be driven to despair, and filled with constant confusion."
This was fulfilled in the desperate counsels of the Jews when the
Romans came upon them.
3. That they should fall and lie under God's anger and fiery
indignation (v. 24): Pour out thy indignation upon them. Note, Those
who reject God's great salvation proffered to them may justly fear that
his indignation will be poured out upon them; for those that submit not
to the Son of his love will certainly be made the generation of his
wrath. It is the doom passed on those who believe not in Christ that
the wrath of God abideth on them (John iii. 36); it takes hold of them,
and will never let them go. Salvation itself will not save those that
are not willing to be ruled by it. Behold the goodness and severity of
God!
4. That their place and nation should be utterly taken away, the very
thing they were afraid of, and to prevent which, as they pretended,
they persecuted Christ (John xi. 48): Let their habitation be desolate
(v. 25), which was fulfilled when their country was laid waste by the
Romans, and Zion, for their sakes, was ploughed as a field, Mic. iii.
12. The temple was the house which they were in a particular manner
proud of, but this was left unto them desolate, Matt. xxiii. 38. Yet
that is not all; it ought to be some satisfaction to us, if we be cut
off from the enjoyment of our possessions, that others will have the
benefit of them when we are dislodged: but it is here added, Let none
dwell in their tents, which was remarkably fulfilled in Judah and
Jerusalem, for after the destruction of the Jews it was long ere the
country was inhabited to any purpose. But this is applied particularly
to Judas, by St. Peter, Acts i. 20. For, he being felo de se--a
suicide, we may suppose his estate was confiscated, so that his
habitation was desolate and no man of his own kindred dwelt therein.
5. That their way to ruin should be downhill, and nothing should stop
them, nor interpose to prevent it (v. 27): "Lord, leave them to
themselves, to add iniquity to iniquity." Those that are bad, if they
be given up to their own hearts' lusts, will certainly be worse; they
will add sin to sin, nay, they will add rebellion to their sin, Job
xxxiv. 37. It is said of the Jews that they filled up their sin always,
1 Thess. ii. 16. Add the punishment of iniquity to their iniquity (so
some read it), for the same word signifies both sin and punishment, so
close is their connexion. If men will sin, God will reckon for it. But
those that have multiplied to sin may yet find mercy, for God
multiplies to pardon, through the righteousness of the Mediator; and
therefore, that they might be precluded from all hopes of mercy, he
adds, Let them not come into thy righteousness, to receive the benefit
of the righteousness of God, which is by faith in a Mediator, Phil.
iii. 9. Not that God shuts out any from that righteousness, for the
gospel excludes none that do not by their unbelief exclude themselves;
but let them be left to take their own course and they will never come
into this government; for being ignorant of the demands of God's
righteousness, and going about to establish the merit of their own,
they have not submitted themselves to the righteousness of God, Rom. x.
3. And those that are so proud and self-willed that they will not come
into God's righteousness shall have their doom accordingly; they
themselves have decided it: they shall not come into his righteousness.
Let not those expect any benefit by it that are not willing and glad to
be beholden to it.
6. That they should be cut off from all hopes of happiness (v. 28): Let
them be blotted out of the book of the living; let them not be suffered
to live any longer, since, the longer they live, the more mischief they
do. Multitudes of the unbelieving Jews fell by sword and famine, and
none of those who had embraced the Christian faith perished among them;
the nation, as a nation, was blotted out, and became not a people. Many
understand it of their rejection from God's covenant and all the
privileges of it; that is the book of the living: "Let the commonwealth
of Israel itself, Israel according to the flesh, now become alienated
from that covenant of promise which hitherto it has had the monopoly
of. Let it appear that they were never written in the Lamb's book of
life, but reprobate silver let men call them, because the Lord has
rejected them. Let them not be written with the righteous; that is, let
them not have a place in the congregation of the saints when they shall
all be gathered in the general assembly of those whose names are
written in heaven," Ps. i. 5.
II. What the sin is for which these dreadful judgments should be
brought upon them (v. 26): They persecute him whom thou hast smitten,
and talk to the grief of thy wounded. 1. Christ was he whom God had
smitten, for it pleased the Lord to bruise him, and he was esteemed
stricken, smitten of God, and afflicted, and therefore men hid their
faces from him, Isa. liii. 3, 4, 10. They persecuted him with a rage
reaching up to heaven; they cried, Crucify him, crucify him. Compare
that of St. Peter with this, Acts ii. 23. Though he was delivered by
the counsel and foreknowledge of God, it was with wicked hands that
they crucified and slew him. They talked to the grief of the Lord Jesus
when he was upon the cross, saying, He trusted in God, let him deliver
him, than which nothing could be said more grieving. 2. The suffering
saints were God's wounded, wounded in his cause and for his sake, and
them they persecuted, and talked to their grief. For these things wrath
came upon them to the uttermost, 1 Thess. ii. 16; and see Matt. xxiii.
34, &c. This may be understood more generally, and it teaches us that
nothing is more provoking to God than to insult over those whom he has
smitten, and to add affliction to the afflicted, upon which it justly
follows here, Add iniquity to iniquity; see Zech. i. 15. Those that are
of a wounded spirit, under trouble and fear about their spiritual
state, ought to be very tenderly dealt with, and care must be taken not
to talk to their grief and not to make the heart of the righteous sad.
III. What the psalmist thinks of himself in the midst of all (v. 29):
"But I am poor and sorrowful; that is the worst of my case, under
outward afflictions, yet written among the righteous, and not under
God's indignation as they are." It is better to be poor and sorrowful,
with the blessing of God, than rich and jovial and under his curse. For
those who come into God's righteousness shall soon see an end of their
poverty and sorrow, and his salvation shall set them up on high, which
is the thing that David here prays for, Isa. lxi. 10. This may be
applied to Christ. He was, in his humiliation, poor and sorrowful, a
man of sorrows, and that had not where to lay his head. But God highly
exalted him; the salvation wrought for him, the salvation wrought by
him, set him up on high, far above all principalities and powers.
Comfort for the Persecuted; Thanksgiving and Praise.
30 I will praise the name of God with a song, and will magnify him with
thanksgiving. 31 This also shall please the Lord better than an ox or
bullock that hath horns and hoofs. 32 The humble shall see this, and
be glad: and your heart shall live that seek God. 33 For the Lord
heareth the poor, and despiseth not his prisoners. 34 Let the heaven
and earth praise him, the seas, and every thing that moveth therein.
35 For God will save Zion, and will build the cities of Judah: that
they may dwell there, and have it in possession. 36 The seed also of
his servants shall inherit it: and they that love his name shall dwell
therein.
The psalmist here, both as a type of Christ and as an example to
Christians, concludes a psalm with holy joy and praise which he began
with complaints and remonstrances of his griefs.
I. He resolves to praise God himself, not doubting but that therein he
should be accepted of him (v. 30, 31): "I will praise the name of God,
not only with my heart, but with my song, and magnify him with
thanksgiving;" for he is pleased to reckon himself magnified by the
thankful praises of his people. It is intimated that all Christians
ought to glorify God with their praises, in psalms, and hymns, and
spiritual songs. And this shall please the Lord, through Christ the
Mediator of our praises as well as of our prayers, better than the most
valuable of the legal sacrifices (v. 31), an ox or bullock. This is a
plain intimation that in the days of the Messiah an end should be put,
not only to the sacrifices of atonement, but to those of praise and
acknowledgment which were instituted by the ceremonial law; and,
instead of them, spiritual sacrifices of praise and thanksgiving are
accepted--the calves of our lips, not the calves of the stall, Heb.
xiii. 15. It is a great comfort to us that humble and thankful praises
are more pleasing to God than the most costly pompous sacrifices are or
ever were.
II. He encourages other good people to rejoice in God and continue
seeking him (v. 32, 33): The humble shall see this and be glad. They
shall observe, to their comfort, 1. The experiences of the saints. They
shall see how ready God is to hear the poor when they cry to him, and
to give them that which they call upon him for, how far he is from
despising his prisoners; though men despise them, he favours them with
his gracious visits and will find a time to enlarge them. The humble
shall see this and be glad, not only because when one member is
honoured all the members rejoice with it, but because it is an
encouragement to them in their straits and difficulties to trust in
God. It shall revive the hearts of those who seek God to see more seals
and subscriptions to this truth, that Jacob's God never said to Jacob's
seed, Seek you me in vain. 2. The exaltation of the Saviour, for of him
the psalmist had been speaking, and of himself as a type of him. When
his sorrows are over, and he enters into the joy that was set before
him, when he is heard and discharged from his imprisonment in the
grave, the humble shall look upon it and be glad, and those that seek
God through Christ shall live and be comforted, concluding that, if
they suffer with him, they shall also reign with him.
III. He calls upon all the creatures to praise God, the heaven, and
earth, and sea, and the inhabitants of each, v. 34. Heaven and earth,
and the hosts of both, were made by him, and therefore let heaven and
earth praise him. Angels in heaven, and saints on earth, may each of
them in their respective habitations furnish themselves with matter
enough for constant praise. Let the fishes of the sea, though mute to a
proverb, praise the Lord, for the sea is his, and he made it. The
praises of the world must be offered for God's favours to his church,
v. 35, 36. For God will save Zion, the holy mountain, where his service
was kept up. He will save all that are sanctified and set apart to him,
all that employ themselves in his worship, and all those over whom
Christ reigns; for he was King upon the holy hill of Zion. He has mercy
in store for the cities of Judah, of which tribe Christ was. God will
do great things for the gospel church, in which let all that wish well
to it rejoice. For, 1. It shall be peopled and inhabited. There shall
be added to it such as shall be saved. The cities of Judah shall be
built, particular churches shall be formed and incorporated according
to the gospel model, that there may be a remnant to dwell there and to
have it in possession, to enjoy the privileges conferred upon it and to
pay the tributes and services required from it. Those that love his
name, that have a kindness for religion in general, shall embrace the
Christian religion, and take their place in the Christian church; they
shall dwell therein, as citizens, and of the household of God 2. It
shall be perpetuated and inherited. Christianity was not to be res
unius ætatis--a transitory thin. No: The seed of his servants shall
inherit it. God will secure and raise up for himself a seed to serve
him, and they shall inherit the privileges of their fathers; for the
promise is to you and your children, as it was of old. I will be a God
to thee, and thy seed after thee. The land of promise shall never be
lost for want of heirs, for God can out of stones raise up children
unto Abraham and will do so rather than the entail shall be cut off.
David shall never want a man to stand before him. The Redeemer shall
see his seed, and prolong his days in them, till the mystery of God
shall be finished and the mystical body completed. And since the holy
seed is the substance of the world, and if that were all gathered in
the world would be at an end quickly, it is just that for this
assurance of the preservation of it heaven and earth should praise him.
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P S A L M S
PSALM LXX.
This psalm is adapted to a state of affliction; it is copied almost
word for word from the fortieth, and, some think for that reason, is
entitled, "a psalm to bring to remembrance;" for it may be of use
sometimes to pray over the prayers we have formerly made to God upon
similar occasions, which may be done with new affections. David here
prays that God would send, I. Help to himself, ver. 1, 5. II. Shame to
his enemies, ver. 2, 3. III. Joy to his friends, ver. 4. These five
verses were the last five verses of Ps. xl. He seems to have intended
this short prayer to be both for himself and us a salve for every sore,
and therefore to be always in mind; and in singing we may apply it to
our particular troubles, whatever they are.
Urgent Petitions.
To the chief musician. A psalm of David, to bring to remembrance.
1 Make haste, O God, to deliver me; make haste to help me, O Lord. 2
Let them be ashamed and confounded that seek after my soul: let them be
turned backward, and put to confusion, that desire my hurt. 3 Let
them be turned back for a reward of their shame that say, Aha, aha. 4
Let all those that seek thee rejoice and be glad in thee: and let such
as love thy salvation say continually, Let God be magnified. 5 But I
am poor and needy: make haste unto me, O God: thou art my help and my
deliverer; O Lord, make no tarrying.
The title tells us that this psalm was designed to bring to
remembrance; that is, to put God in remembrance of his mercy and
promises (for so we are said to do when we pray to him and plead with
him. Isa. xliii. 26, Put me in remembrance)--not that the Eternal Mind
needs a remembrancer, but this honour he is pleased to put upon the
prayer of faith. Or, rather, to put himself and others in remembrance
of former afflictions, that we may never be secure, but always in
expectation of troubles, and of former devotions, that when the clouds
return after the rain we may have recourse to the same means which we
have formerly found effectual for fetching in comfort and relief. We
may in prayer use the words we have often used before: our Saviour in
his agony prayed thrice, saying the same words; so David here uses the
words he had used before, yet not without some alterations, to show
that he did not design to tie himself or others to them as a form. God
looks at the heart, not at the words.
I. David here prays that God would make haste to relieve and succour
him (v. 1, 5): I am poor and needy, in want and distress, and much at a
loss within myself. Poverty and necessity are very good pleas in prayer
to a God of infinite mercy, who despises not the sighing of a contrite
heart, who has pronounced a blessing upon the poor in spirit, and who
fills the hungry with good things. He prays, 1. That God would appear
for him to deliver him from his troubles in due time. 2. That in the
mean time he would come in to his aid, to help him under his troubles,
that he might not sink and faint. 3. That he would do this quickly:
Make haste (v. 1), and again (v. 5), Make haste, make no tarrying.
Sometimes God seems to delay helping his own people, that he may excite
such earnest desires as these. He that believes does not make haste, so
as to anticipate or outrun the divine counsels, so as to force a way of
escape or to take any unlawful methods of relief; but he may make haste
by going forth to meet God in humble prayer that he would hasten the
desired succour. "Make haste unto me, for the longing desire of my soul
is towards thee; I shall perish if I be not speedily helped. I have no
other to expect relief from: Thou art my help and my delivered. Thou
hast engaged to be so to all that seek thee; I depend upon thee to be
so to me; I have often found thee so; and thou art sufficient,
all-sufficient, to be so; therefore make haste to me."
II. He prays that God would fill the faces of his enemies with shame,
v. 2, 3. Observe, 1. How he describes them; they sought after his
soul--his life, to destroy that--his mind, to disturb that, to draw him
from God to sin and to despair. They desired his hurt, his ruin; when
any calamity befel him or threatened him they said, "Aha, aha! so would
we have it; we shall gain our point now, and see him ruined." Thus
spiteful, thus insolent, were they. 2. What his prayer is against them:
"Let them be ashamed; let them be brought to repentance, so filled with
shame as that they may seek thy name (Ps. lxxxiii. 16); let them see
their fault and folly in fighting against those whom thou dost protect,
and be ashamed of their envy, Isa. xxvi. 11. However, let their designs
against me be frustrated and their measures broken; let them be turned
back from their malicious pursuits, and then they will be ashamed and
confounded, and, like the enemies of the Jews, much cast down in their
own eyes," Gen. vi. 16.
III. He prays that God would fill the hearts of his friends with joy
(v. 4), that all those who seek God and love his salvation, who desire
it, delight in it, and depend upon it, may have continual matter for
joy and praise and hearts for both; and then he doubts not but that he
should put in for a share of the blessing he prays for; and so may we
if we answer the character. 1. Let us make the service of God our great
business and the favour of God our great delight and pleasure, for that
is seeking him and loving his salvation. Let the pursuit of a happiness
in God be our great care and the enjoyment of it our great
satisfaction. A heart to love the salvation of the Lord, and to prefer
it before any secular advantages whatsoever, so as cheerfully to quit
all rather than hazard our salvation, is a good evidence of our
interest in it and title to it. 2. Let us then be assured that, if it
be not our own fault, the joy of the Lord shall fill our minds and the
high praises of the Lord shall fill our mouths. Those that seek God, if
they seek him early and seek him diligently, shall rejoice and be glad
in him, for their seeking him is an evidence of his good-will to them
and an earnest of their finding him, Ps. cv. 3. There is pleasure and
joy even in seeking God, for it is one of the fundamental principles of
religion that God is the rewarder of all those that diligently seek
him. Those that love God's salvation shall say with pleasure, with
constant pleasure (for praising God, if we make it our continual work,
will be our continual feast), Let God be magnified, as he will be, to
eternity, in the salvation of his people. All who wish well to the
comfort of the saints, and to the glory of God, cannot but say a hearty
amen to this prayer, that those who love God's salvation may say
continually, Let God be magnified.
__________________________________________________________________
P S A L M S
PSALM LXXI.
David penned this psalm in his old age, as appears by several passages
in it, which makes many think that it was penned at the time of
Absalom's rebellion; for that was the great trouble of his later days.
It might be occasioned by Sheba's insurrection, or some trouble that
happened to him in that part of his life of which it was foretold that
the sword should not depart from his house. But he is not
over-particular in representing his case, because he intended it for
the general use of God's people in their afflictions, especially those
they meet with in their declining years; for this psalm, above any
other, is fitted for the use of the old disciples of Jesus Christ. I.
He begins the psalm with believing prayers, with prayers that God would
deliver him and save him (ver. 2, 4), and not cast him off (ver. 9) or
be far from him (ver. 12), and that his enemies might be put to shame,
ver. 13. He pleads his confidence in God (ver. 1, 3, 5, 7), the
experience he had had of help from God (ver. 6), and the malice of his
enemies against him, ver. 10, 11. II. He concludes the psalm with
believing praises (ver. 14, &c.). Never was his hope more established,
ver. 16, 18, 20, 21. Never were his joys and thanksgivings more
enlarged, ver. 15, 19, 22-24. He is in an ecstasy of joyful praise;
and, in the singing of it, we too should have our faith in God
encouraged and our hearts raised in blessing his holy name.
David Professes His Confidence in God; Believing Prayers.
1 In thee, O Lord, do I put my trust: let me never be put to confusion.
2 Deliver me in thy righteousness, and cause me to escape: incline
thine ear unto me, and save me. 3 Be thou my strong habitation,
whereunto I may continually resort: thou hast given commandment to save
me; for thou art my rock and my fortress. 4 Deliver me, O my God, out
of the hand of the wicked, out of the hand of the unrighteous and cruel
man. 5 For thou art my hope, O Lord God: thou art my trust from my
youth. 6 By thee have I been holden up from the womb: thou art he
that took me out of my mother's bowels: my praise shall be continually
of thee. 7 I am as a wonder unto many; but thou art my strong refuge.
8 Let my mouth be filled with thy praise and with thy honour all the
day. 9 Cast me not off in the time of old age; forsake me not when my
strength faileth. 10 For mine enemies speak against me; and they that
lay wait for my soul take counsel together, 11 Saying, God hath
forsaken him: persecute and take him; for there is none to deliver him.
12 O God, be not far from me: O my God, make haste for my help. 13
Let them be confounded and consumed that are adversaries to my soul;
let them be covered with reproach and dishonour that seek my hurt.
Two things in general David here prays for--that he might not be
confounded and that his enemies and persecutors might be confounded.
I. He prays that he might never be made ashamed of his dependence upon
God nor disappointed in his believing expectations from him. With this
petition every true believer may come boldly to the throne of grace;
for God will never disappoint the hope that is of his own raising. Now
observe here,
1. How David professes his confidence in God, and with what pleasure
and grateful variety of expression he repeats his profession of that
confidence, still presenting the profession of it to God and pleading
it with him. We praise God, and so please him, by telling him (if it be
indeed true) what an entire confidence we have in him (v. 1): "In thee,
O Lord! and in thee only, do I put my trust. Whatever others do, I
choose the God of Jacob for my help." Those that are entirely satisfied
with God's all-sufficiency and the truth of his promise, and in
dependence upon that, as sufficient to make them amends, are freely
willing to do and suffer, to lose and venture, for him, may truly say,
In thee, O Lord! do I put my trust. Those that will deal with God must
deal upon trust; if we are shy of dealing with him, it is a sign we do
not trust him. Thou art my rock and my fortress (v. 3); and again,
"Thou art my refuge, my strong refuge" (v. 7); that is, "I fly to thee,
and am sure to be safe in thee, and under thy protection. If thou
secure me, none can hurt me. Thou art my hope and my trust" (v. 5);
that is, "thou hast proposed thyself to me in thy word as the proper
object of my hope and trust; I have hoped in thee, and never found it
in vain to do so."
2. How his confidence in God is supported and encouraged by his
experiences (v. 5, 6): "Thou hast been my trust from my youth; ever
since I was capable of discerning between my right hand and my left, I
stayed myself upon thee, and saw a great deal of reason to do so; for
by thee have I been holden up from the womb." Ever since he had the use
of his reason he had been a dependent upon God's goodness, because ever
since he had had a being he had been a monument of it. Note, The
consideration of the gracious care which the divine Providence took of
us in our birth and infancy should engage us to an early piety and
constant devotedness to his honour. He that was our help from our birth
ought to be our hope from our youth. If we received so much mercy from
God before we were capable of doing him any service, we should lose no
time when we are capable. This comes in here as a support to the
psalmist in his present distress; not only that God had given him his
life and being, bringing him out of his mother's bowels into the world,
and providing that he should not die from the womb, nor give up the
ghost when he came out of the belly, but that he had betimes made him
one of his family: "Thou art he that took me out of my mother's bowels
into the arms of thy grace, under the shadow of thy wings, into the
bond of thy covenant; thou tookest me into thy church, as a son of thy
handmaid, and born in thy house, Ps. cxvi. 16. And therefore," (1.) "I
have reason to hope that thou wilt protect me; thou that hast held me
up hitherto wilt not let me fall now; thou that madest me wilt not
forsake the work of thy own hands; thou that helpedst me when I could
not help myself wilt not abandon me now that I am as helpless as I was
then." (2.) "Therefore I have reason to resolve that I will devote
myself unto thee: My praise shall therefore be continually of thee;"
that is, "I will make it my business every day to praise thee and will
take all occasions to do it."
3. What his requests to God are, in this confidence.
(1.) That he might never be put to confusion (v. 1), that he might not
be disappointed of the mercy he expected and so made ashamed of his
expectation. Thus we may all pray in faith that our confidence in God
may not be our confusion. Hope of the glory of God is hope that makes
not ashamed.
(2.) That he might be delivered out of the hand of his enemies (v. 2):
"Deliver me in thy righteousness. As thou art the righteous Judge of
the world, pleading the cause of the injured and punishing the
injurious, cause me in some way or other to escape" (God will, with the
temptation, make a way to escape, 1 Cor. x. 13): "Incline thy ear unto
my prayers, and, in answer to them, save me out of my troubles, v. 4.
Deliver me, O my God! out of the hands of those that are ready to pull
me in pieces." Three things he pleads for deliverance:--[1.] The
encouragement God had given him to expect it: Thou hast given
commandment to save me (v. 3); that is, thou hast promised to do it,
and such efficacy is there in God's promises that they are often spoken
of as commands, like that, Let there be light, and there was light. He
speaks, and it is done. [2.] The character of his enemies; they are
wicked, unrighteous, cruel men, and it will be for the honour of God to
appear against them (v. 4), for he is a holy, just, and good God. [3.]
The many eyes that were upon him (v. 7): "I am as a wonder unto many;
every one waits to see what will be the issue of such extraordinary
troubles as I have fallen into and such extraordinary confidence as I
profess to have in God." Or, "I am looked upon as a monster, am one
whom every body shuns, and therefore am undone if the Lord be not my
refuge. Men abandon me, but God will not."
(3.) That he might always find rest and safety in God (v. 3): Be thou
my strong habitation; be thou to me a rock of repose, whereto I may
continually resort. Those that are at home in God, that live a life of
communion with him and confidence in him, that continually resort unto
him by faith and prayer, having their eyes ever towards him, may
promise themselves a strong habitation in him, such as will never fall
of itself nor can ever be broken through by any invading power; and
they shall be welcome to resort to him continually upon all occasions,
and not be upbraided as coming too often.
(4.) That he might have continual matter for thanksgiving to God, and
might be continually employed in that pleasant work (v. 8): "Let my
mouth be filled with thy praise, as now it is with my complaints, and
then I shall not be ashamed of my hope, but my enemies will be ashamed
of their insolence." Those that love God love to be praising him, and
desire to be doing it all the day, not only in their morning and
evening devotions, not only seven times a day (Ps. cxix. 164), but all
the day, to intermix with all they say something or other that may
redound to the honour and praise of God. They resolve to do it while
they live; they hope to be doing it eternally in a better world.
(5.) That he might not be neglected now in his declining years (v. 9):
Cast me not off now in the time of my old age; forsake me not when my
strength fails. Observe here, [1.] The natural sense he had of the
infirmities of age: My strength fails. Where there was strength of body
and vigour of mind, strong sight, a strong voice, strong limbs, alas!
in old age they fail; the life is continued, but the strength is gone,
or that which is his labour and sorrow, Ps. xc. 10. [2.] The gracious
desire he had of the continuance of God's presence with him under these
infirmities: Lord, cast me not off; do not then forsake me. This
intimates that he should look upon himself as undone if God should
abandon him. To be cast off and forsaken of God is a thing to be
dreaded at any time, especially in the time of old age and when our
strength fails us; for it is God that is the strength of our heart. But
it intimates that he had reason to hope God would not desert him; the
faithful servants of God may be comfortably assured that he will not
cast them off in old age, nor forsake them when their strength fails
them. He is a Master that is not wont to cast off old servants. In this
confidence David here prays again (v. 12): "O God! be not far from me;
let me not be under the apprehension of thy withdrawings, for then I am
miserable. O my God! a God in covenant with me, make haste for my help,
lest I perish before help come."
II. He prays that his enemies might be made ashamed of their designs
against him. Observe, 1. What it was which they unjustly said against
him, v. 10, 11. Their plot was deep and desperate; it was against his
life: They lay wait for my soul (v. 10), and are adversaries to that,
v. 13. Their powers and policies were combined: They take counsel
together. And very insolent they were in their deportment: They say,
God has forsaken him; persecute and take him. Here their premises are
utterly false, that because a good man was in great trouble and had
continued long in it, and was not so soon delivered as perhaps he
expected, therefore God had forsaken him and would have no more to do
with him. All are not forsaken of God who think themselves so or whom
others think to be so. And, as their premises were false, so their
inference was barbarous. If God has forsaken him, then persecute and
take him, and doubt not but to make a prey of him. This is talking to
the grief of one whom God has smitten, Ps. lxix. 26. But thus they
endeavour to discourage David, as Sennacherib endeavoured to intimidate
Hezekiah by suggesting that God was his enemy and fought against him.
Have I now come up without the Lord against this city, to destroy it?
Isa. xxxvi. 10. It is true, if God has forsaken a man, there is none to
deliver him; but therefore to insult over him ill becomes those who are
conscious to themselves that they deserve to be for ever forsaken of
God. But rejoice not against me, O my enemy! though I fall, I shall
rise. He that seems to forsake for a small moment will gather with
everlasting kindness. 2. What it was which he justly prayed for, from a
spirit of prophecy, not a spirit of passion (v. 13): "Let them be
confounded and consumed that are adversaries to my soul. If they will
not be confounded by repentance, and so saved, let them be confounded
with everlasting dishonour, and so ruined." God will turn into shame
the glory of those who turn into shame the glory of God and his people.
Joyful Praises; Rejoicing in Hope.
14 But I will hope continually, and will yet praise thee more and more.
15 My mouth shall show forth thy righteousness and thy salvation all
the day; for I know not the numbers thereof. 16 I will go in the
strength of the Lord God: I will make mention of thy righteousness,
even of thine only. 17 O God, thou hast taught me from my youth: and
hitherto have I declared thy wondrous works. 18 Now also when I am
old and grayheaded, O God, forsake me not; until I have showed thy
strength unto this generation, and thy power to every one that is to
come. 19 Thy righteousness also, O God, is very high, who hast done
great things: O God, who is like unto thee! 20 Thou, which hast
showed me great and sore troubles, shalt quicken me again, and shalt
bring me up again from the depths of the earth. 21 Thou shalt
increase my greatness, and comfort me on every side. 22 I will also
praise thee with the psaltery, even thy truth, O my God: unto thee will
I sing with the harp, O thou Holy One of Israel. 23 My lips shall
greatly rejoice when I sing unto thee; and my soul, which thou hast
redeemed. 24 My tongue also shall talk of thy righteousness all the
day long: for they are confounded, for they are brought unto shame,
that seek my hurt.
David is here in a holy transport of joy and praise, arising from his
faith and hope in God; we have both together v. 14, where there is a
sudden and remarkable change of his voice; his fears are all silenced,
his hopes raised, and his prayers turned into thanksgivings. "Let my
enemies say what they will, to drive me to despair, I will hope
continually, hope in all conditions, in the most cloudy and dark day; I
will live upon hope and will hope to the end." Since we hope in one
that will never fail us, let not our hope in him fail us, and then we
shall praise him yet more and more. "The more they reproach me the more
closely will I cleave to thee; I will praise thee more and better than
ever I have done yet." The longer we live the more expert we should
grow in praising God and the more we should abound in it. I will add
over and above all thy praise, all the praise I have hitherto offered,
for it is all too little. When we have said all we can, to the glory of
God's grace, there is still more to be said; it is a subject that can
never be exhausted, and therefore we should never grow weary of it. Now
observe, in these verses,
I. How his heart is established in faith and hope; and it is a good
thing that the heart be so established. Observe,
1. What he hopes in, v. 16. (1.) In the power of God: "I will go in the
strength of the Lord God, not sit down in despair, but stir up myself
to and exert myself in my work and warfare, will go forth and go on,
not in any strength of my own, but in God's strength--disclaiming my
own sufficiency and depending on him only as all-sufficient--in the
strength of his providence and in the strength of his grace." We must
always go about God's work in his strength, having our eyes up unto him
to work in us both to will and to do. (2.) In the promise of God: "I
will make mention of thy righteousness, that is, thy faithfulness to
every word which thou hast spoken, the equity of thy disposals, and thy
kindness to thy people that trust in thee. This I will make mention of
as my plea in prayer for thy mercy." We may very fitly apply it to the
righteousness of Christ, which is called the righteousness of God by
faith, and which is witnessed by the law and the prophets; we must
depend upon God's strength for assistance and upon Christ's
righteousness for acceptance. In the Lord have I righteousness and
strength, Isa. xlv. 24.
2. What he hopes for.
(1.) He hopes that God will not leave him in his old age, but will be
the same to him to the end that he had been all along, v. 17, 18.
Observe here, [1.] What God had done for him when he was young: Thou
hast taught me from my youth. The good education and good instructions
which his parents gave him when he was young he owns himself obliged to
give God thanks for as a great favour. It is a blessed thing to be
taught of God from our youth, from our childhood to know the holy
scriptures, and it is what we have reason to bless God for. [2.] What
he had done for God when he was middle-aged: He had declared all God's
wondrous works. Those that have not good when they are young must be
doing good when they are grown up, and must continue to communicate
what they have received. We must own that all the works of God's
goodness to us are wondrous works, admiring he should do so much for us
who are so undeserving, and we must make it our business to declare
them, to the glory of God and the good of others. [3.] What he desired
of God now that he was old: Now that I am old and gray-headed, dying to
this world and hastening to another, O God! forsake me not. This is
what he earnestly desires and confidently hopes for. Those that have
been taught of God from their youth, and have made it the business of
their lives to honour him, may be sure that he will not leave them when
they are old and gray-headed, will not leave them helpless and
comfortless, but will make the evil days of old age their best days,
and such as they shall have occasion to say they have pleasure in. [4.]
What he designed to do for God in his old age: "I will not only show
thy strength, by my own experience of it, to this generation, but I
will leave my observations upon record for the benefit of posterity,
and so who it to every one that is to come." As long as we live we
should be endeavouring to glorify God and edify one another; and those
that have had the largest and longest experience of the goodness of God
to them should improve their experiences for the good of their friends.
It is a debt which the old disciples of Christ owe to the succeeding
generations to leave behind them a solemn testimony to the power,
pleasure, and advantage of religion, and the truth of God's promises.
(2.) He hopes that God would revive him and raise him up out of his
present low and disconsolate condition (v. 20): Thou who hast made me
to see and feel great and sore troubles, above most men, shalt quicken
me again. Note, [1.] The best of God's saints and servants are
sometimes exercised with great and sore troubles in this world. [2.]
God's hand is to be eyed in all the troubles of the saints, and that
will help to extenuate them and make them seem light. He does not say,
"Thou hast burdened me with those troubles," but "shown them to me," as
the tender father shows the child the rod to keep him in awe. [3.]
Though God's people be brought ever so low he can revive them and raise
them up. Are they dead? he can quicken them again. See 2 Cor. i. 9. Are
they buried, as dead men out of mind? he can bring them up again from
the depths of the earth, can cheer the most drooping spirit and raise
the most sinking interest. [4.] If we have a due regard to the hand of
God in our troubles, we may promise ourselves, in due time, a
deliverance out of them. Our present troubles, though great and sore,
shall be no hindrance to our joyful resurrection from the depths of the
earth, witness our great Master, to whom this may have some reference;
his Father showed him great and sore troubles, but quickened him and
brought him up from the grave.
(3.) He hopes that God would not only deliver him out of his troubles,
but would advance his honour and joy more than ever (v. 21): "Thou
shalt not only restore me to my greatness again, but shalt increase it,
and give me a better interest, after this shock, than before; thou
shalt not only comfort me, but comfort me on every side, so that I
shall see nothing black or threatening on any side." Note, Sometimes
God makes his people's troubles contribute to the increase of their
greatness, and their sun shines the brighter for having been under a
cloud. If he make them contribute to the increase of their goodness,
that will prove in the end the increase of their greatness, their
glory; and if he comfort them on every side, according to the time and
degree wherein he has afflicted them on every side, they will have no
reason to complain. When our Lord Jesus was quickened again, and
brought back from the depths of the earth, his greatness was increased,
and he entered on the joy set before him.
(4.) He hopes that all his enemies would be put to confusion, v. 24. He
speaks of it with the greatest assurance as a thing done, and triumphs
in it accordingly: They are confounded, they are brought to shame, that
seek my hurt. His honour would be their disgrace and his comfort their
vexation.
II. Let us now see how his heart is enlarged in joy and praises, how he
rejoices in hope, and sings in hope for we are saved by hope.
1. He will speak of God's righteousness and his salvation, as great
things, things which he was well acquainted with, and much affected
with, which he desired God might have the glory of and others might
have the comfortable knowledge of (v. 15): My mouth shall show forth
thy righteousness and thy salvation; and again (v. 24), My tongue shall
talk of thy righteousness, and this all the day. God's righteousness,
which David seems here to be in a particular manner affected with,
includes a great deal: the rectitude of his nature, the equity of his
providential disposals, the righteous laws he has given us to be ruled
by, the righteous promises he has given us to depend upon, and the
everlasting righteousness which his Son has brought in for our
justification. God's righteousness and his salvation are here joined
together; let no man think to put them asunder, nor expect salvation
without righteousness, Ps. l. 23. If these two are made the objects of
our desire, let them be made the subjects of our discourse all the day,
for they are subjects that can never be exhausted.
2. He will speak of them with wonder and admiration, as one astonished
at the dimensions of divine love and grace, the height and depth, the
length and breadth, of it: "I know not the numbers thereof, v. 15.
Though I cannot give a particular account of thy favours to me, they
are so many, so great (if I would count them, they are more in number
than the sand, Ps. xl. 5), yet, knowing them to be numberless, I will
be still speaking of them, for in them I shall find new matter," v. 19.
The righteousness that is in God is very high; that which is done by
him for his people is very great: put both together, and we shall say,
O God! who is like unto thee? This is praising God, acknowledging his
perfections and performances to be, (1.) Above our conception; they are
very high and great, so high that we cannot apprehend them, so great
that we cannot comprehend them. (2.) Without any parallel; no being
like him, no works like his: O God! who is like unto thee? None in
heaven, none on earth, no angel, no king. God is a non-such; we do not
rightly praise him if we do not own him to be so.
3. He will speak of them with all the expressions of joy and
exultation, v. 22, 23. Observe,
(1.) How he would eye God in praising him. [1.] As a faithful God: I
will praise thee, even thy truth. God is made known by his word; if we
praise that, and the truth of that, we praise him. By faith we set to
our seal that God is true; and so we praise his truth. [2.] As a God in
covenant with him: "O my God! whom I have consented to and avouched for
mine." As in our prayers, so in our praises, we must look up to God as
our God, and give him the glory of our interest in him and relation to
him. [3.] As the Holy One of Israel, Israel's God in a peculiar manner,
glorious in his holiness among that people and faithful to his covenant
with them. It is God's honour that he is a Holy One; it is his people's
honour that he is the Holy One of Israel.
(2.) How he will express his joy and exultation. [1.] With his hand, in
sacred music--with the psaltery, with the harp; at these David
excelled, and the best of his skill shall be employed in setting forth
God's praises to such advantage as might affect others. [2.] With his
lips, in sacred songs: "Unto thee will I sing, to thy honour, and with
a desire to be accepted of thee. My lips shall greatly rejoice when I
sing unto thee, knowing they cannot be better employed." [3.] In both
with his heart: "My soul shall rejoice which thou hast redeemed." Note,
First, Holy joy is the very heart and life of thankful praise.
Secondly, We do not make melody to the Lord, in singing his praises, if
we do not do it with our hearts. My lips shall rejoice, but that is
nothing; lip-labour, though ever so well laboured, if that be all, is
but lost labour in serving God; the soul must be at work, and with all
that is within us we must bless his holy name, else all about us is
worth little. Thirdly, Redeemed souls ought to be joyful thankful
souls. The work of redemption ought, above all God's works, to be
celebrated by us in our praises. The Lamb that was slain, and has
redeemed us to God, must therefore be counted worthy of all blessing
and praise.
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P S A L M S
PSALM LXXII.
The foregoing psalm was penned by David when he was old, and, it should
seem, so was this too; for Solomon was now standing fair for the crown;
that was his prayer for himself, this for his son and successor, and
with these two the prayers of David the son of Jesse are ended, as we
find in the close of this psalm. If we have but God's presence with us
while we live, and good hopes concerning those that shall come after us
that they shall be praising God on earth when we are praising him in
heaven, it is enough. This is entitled "a psalm for Solomon:" it is
probable that David dictated it, or, rather, that it was by the blessed
Spirit dictated to him, when, a little before he died, by divine
direction he settled the succession, and gave orders to proclaim
Solomon king, 1 Kings i. 30, &c. But, though Solomon's name is here
made use of, Christ's kingdom is here prophesied of under the type and
figure of Solomon's. David knew what the divine oracle was, That "of
the fruit of his loins, according to the flesh, he would raise up
Christ to sit on his throne," Acts ii. 30. To him he here bears
witness, and with the prospect of the glories of his kingdom he
comforted himself in his dying moments when he foresaw that his house
would not be so with God, not so great not so good, as he wished.
David, in spirit, I. Begins with a short prayer for his successor, ver.
1. II. He passes immediately into a long prediction of the glories of
his reign, ver. 2-17. And, III. He concludes with praise to the God of
Israel, ver. 18-20. In singing this psalm we must have an eye to
Christ, praising him as a King, and pleasing ourselves with our
happiness as his subjects.
Prayer for Solomon.
A psalm for Solomon.
1 Give the king thy judgments, O God, and thy righteousness unto the
king's son.
This verse is a prayer for the king, even the king's son.
I. We may apply it to Solomon: Give him thy judgments, O God! and thy
righteousness; make him a man, a king; make him a good man, a good
king. 1. It is the prayer of a father for his child, a dying blessing,
such as the patriarchs bequeathed to their children. The best thing we
can ask of God for our children is that God will give them wisdom and
grace to know and do their duty; that is better than gold. Solomon
learned to pray for himself as his father had prayed for him, not that
God would give him riches and honour, but a wise and understanding
heart. It was a comfort to David that his own son was to be his
successor, but more so that he was likely to be both judicious and
righteous. David had given him a good education (Prov. iv. 3), had
taught him good judgment and righteous, yet that would not do unless
God gave him his judgments. Parents cannot give grace to their
children, but may by prayer bring them to the God of grace, and shall
not seek him in vain, for their prayer shall either be answered or it
shall return with comfort into their own bosom. 2. It is the prayer of
a king for his successor. David had executed judgment and justice
during his reign, and now he prays that his son might do so too. Such a
concern as this we should have for posterity, desiring and endeavouring
that those who come after us may do God more and better service in
their day than we have done in ours. Those have little love either to
God or man, and are of a very narrow selfish spirit, who care not what
becomes of the world and the church when they are gone. 3. It is the
prayer of subjects for their king. It should seem, David penned this
psalm for the use of the people, that they, in singing, might pray for
Solomon. Those who would live quiet and peaceable lives must pray for
kings and all in authority, that God would give them his judgments and
righteousness.
II. We may apply it to Christ; not that he who intercedes for us needs
us to intercede for him; but, 1. It is a prayer of the Old-Testament
church for sending the Messiah, as the church's King, King on the holy
hill of Zion, of whom the King of kings had said, Thou art my Son, Ps.
ii. 6, 7. "Hasten his coming to whom all judgment is committed;" and we
must thus hasten the second coming of Christ, when he shall judge the
world in righteousness. 2. It is an expression of the satisfaction
which all true believers take in the authority which the Lord Jesus has
received from the Father: "Let him have all power both in heaven and
earth, and be the Lord our righteousness; let him be the great trustee
of divine grace for all that are his; give it to him, that he may give
it to us."
The Kingdom of Messiah.
2 He shall judge thy people with righteousness, and thy poor with
judgment. 3 The mountains shall bring peace to the people, and the
little hills, by righteousness. 4 He shall judge the poor of the
people, he shall save the children of the needy, and shall break in
pieces the oppressor. 5 They shall fear thee as long as the sun and
moon endure, throughout all generations. 6 He shall come down like
rain upon the mown grass: as showers that water the earth. 7 In his
days shall the righteous flourish; and abundance of peace so long as
the moon endureth. 8 He shall have dominion also from sea to sea, and
from the river unto the ends of the earth. 9 They that dwell in the
wilderness shall bow before him; and his enemies shall lick the dust.
10 The kings of Tarshish and of the isles shall bring presents: the
kings of Sheba and Seba shall offer gifts. 11 Yea, all kings shall
fall down before him: all nations shall serve him. 12 For he shall
deliver the needy when he crieth; the poor also, and him that hath no
helper. 13 He shall spare the poor and needy, and shall save the
souls of the needy. 14 He shall redeem their soul from deceit and
violence: and precious shall their blood be in his sight. 15 And he
shall live, and to him shall be given of the gold of Sheba: prayer also
shall be made for him continually; and daily shall he be praised. 16
There shall be a handful of corn in the earth upon the top of the
mountains; the fruit thereof shall shake like Lebanon: and they of the
city shall flourish like grass of the earth. 17 His name shall endure
for ever: his name shall be continued as long as the sun: and men shall
be blessed in him: all nations shall call him blessed.
This is a prophecy of the prosperity and perpetuity of the kingdom of
Christ under the shadow of the reign of Solomon. It comes in, 1. As a
plea to enforce the prayer: "Lord, give him thy judgments and thy
righteousness, and then he shall judge thy people with righteousness,
and so shall answer the end of his elevation, v. 2. Give him thy grace,
and then thy people, committed to his charge, will have the benefit of
it." Because God loved Israel, he made him king over them to do
judgment and justice, 2 Chron. ix. 8. We may in faith wrestle with God
for that grace which we have reason to think will be of common
advantage to his church. 2. As an answer of peace to the prayer. As by
the prayer of faith we return answers to God's promises of mercy, so by
the promises of mercy God returns answers to our prayers of faith. That
this prophecy must refer to the kingdom of the Messiah is plain,
because there are many passages in it which cannot be applied to the
reign of Solomon. There was indeed a great deal of righteousness and
peace, at first, in the administration of his government; but, before
the end of his reign, there were both trouble and unrighteousness. The
kingdom here spoken of is to last as long as the sun, but Solomon's was
soon extinct. Therefore even the Jewish expositors understand it of the
kingdom of the Messiah.
Let us observe the many great and precious promises here made, which
were to have their full accomplishment only in the kingdom of Christ;
and yet some of them were in part fulfilled in Solomon's reign.
I. That it should be a righteous government (v. 2): He shall judge thy
people with righteousness. Compare Isa. xi. 4. All the laws of Christ's
kingdom are consonant to the eternal rules of equity; the chancery it
erects to relieve against the rigours of the broken law is indeed a
court of equity; and against the sentence of his last judgment there
will lie no exception. The peace of his kingdom shall be supported by
righteousness (v. 3); for then only is the peace like a river, when the
righteousness is as the waves of the sea. The world will be judged in
righteousness, Acts xvii. 31.
II. That it should be a peaceable government: The mountains shall bring
peace, and the little hills (v. 3); that is (says Dr. Hammond), both
the superior and the inferior courts of judicature in Solomon's
kingdom. There shall be abundance of peace, v. 7. Solomon's name
signifies peaceable, and such was his reign; for in it Israel enjoyed
the victories of the foregoing reign and preserved the tranquillity and
repose of that reign. But peace is, in a special manner, the glory of
Christ's kingdom; for, as far as it prevails, it reconciles men to God,
to themselves, and to one another, and slays all enmities; for he is
our peace.
III. That the poor and needy should be, in a particular manner, taken
under the protection of this government: He shall judge thy poor, v. 2.
Those are God's poor that are impoverished by keeping a good
conscience, and those shall be provided for with a distinguishing care,
shall be judged for with judgment, with a particular cognizance taken
of their case and a particular vengeance taken for their wrongs. The
poor of the people, and the children of the needy, he will be sure so
to judge as to save, v. 4. This is insisted upon again (v. 12, 13),
intimating that Christ will be sure to carry his cause on behalf of his
injured poor. He will deliver the needy that lie at the mercy of their
oppressors, the poor also, both because they have no helper and it is
for his honour to help them and because they cry unto him and he has
promised, in answer to their prayers, to help them; they by prayer
commit themselves unto him, Ps. x. 14. He will spare the needy that
throw themselves on his mercy, and will not be rigorous and severe with
them; he will save their souls, and that is all they desire. Blessed
are the poor in spirit, for theirs is the kingdom of heaven. Christ is
the poor man's King.
IV. That proud oppressors shall be reckoned with: He shall break them
in pieces (v. 4), shall take away their power to hurt, and punish them
for all the mischief they have done. This is the office of a good king,
Parcere subjectis, et debellare superbos--To spare the vanquished and
debase the proud. The devil is the great oppressor, whom Christ will
break in pieces and of whose kingdom he will be the destruction. With
the breath of his mouth shall he slay that wicked one (Isa. xi. 4), and
shall deliver the souls of his people from deceit and violence, v. 14.
He shall save from the power of Satan, both as an old serpent working
by deceit to ensnare them and as a roaring lion working by violence to
terrify and devour them. So precious shall their blood be unto him that
not a drop of it shall be shed, by the deceit or violence of Satan or
his instruments, without being reckoned for. Christ is a King, who,
though he calls his subjects sometimes to resist unto blood for him,
yet is not prodigal of their blood, nor will ever have it parted with
but upon a valuable consideration to his glory and theirs, and the
filling up of the measure of their enemies' iniquity.
V. That religion shall flourish under Christ's government (v. 5): They
shall fear thee as long as the sun and moon endure. Solomon indeed
built the temple, and the fear and worship of God were well kept up,
for some time, under his government, but it did not last long; this
therefore must point at Christ's kingdom, all the subjects of which are
brought to and kept in the fear of God; for the Christian religion has
a direct tendency to, and a powerful influence upon, the support and
advancement of natural religion. Faith in Christ will set up, and keep
up, the fear of God; and therefore this is the everlasting gospel that
is preached, Fear God, and give honour to him, Rev. xiv. 7. And, as
Christ's government promotes devotion towards God, so it promotes both
justice and charity among men (v. 7): In his days shall the righteous
flourish; righteousness shall be practised, and those that practise
righteousness shall be preferred. Righteousness shall abound and be in
reputation, shall command and be in power. The law of Christ, written
in the heart, disposes men to be honest and just, and to render to all
their due; it likewise disposes men to live in love, and so it produces
abundance of peace and beats swords into ploughshares. Both holiness
and love shall be perpetual in Christ's kingdom, and shall never go to
decay, for the subjects of it shall fear God as long as the sun and
moon endure; Christianity, in the profession of it, having got footing
in the world, shall keep its ground till the end of time, and having,
in the power of it, got footing in the heart, it will continue there
till, by death, the sun, and the moon, and the stars (that is, the
bodily senses) are darkened. Through all the changes of the world, and
all the changes of life, Christ's kingdom will support itself; and, if
the fear of God continue as long as the sun and moon, abundance of
peace will. The peace of the church, the peace of the soul, shall run
parallel with its purity and piety, and last as long as these last.
VI. That Christ's government shall be very comfortable to all his
faithful loving subjects (v. 6): He shall, by the graces and comforts
of his Spirit, come down like rain upon the mown grass; not on that
which is cut down, but that which is left growing, that it may spring
again, though it was beheaded. The gospel of Christ distils as the
rain, which softens the ground that was hard, moistens that which was
dry, and so makes it green and fruitful, Isa. lv. 10. Let our hearts
drink in the rain, Heb. vi. 7.
VII. That Christ's kingdom shall be extended very far, and greatly
enlarged; considering,
1. The extent of his territories (v. 8): He shall have dominion from
sea to sea (from the South Sea to the North, or from the Red Sea to the
Mediterranean) and from the river Euphrates, or Nile, to the ends of
the earth. Solomon's dominion was very large (1 Kings iv. 21),
according to the promise, Gen. xv. 18. But no sea, no river, is named,
that it might, by these proverbial expressions, intimate the universal
monarchy of the Lord Jesus. His gospel has been, or shall be, preached
to all nations (Matt. xxiv. 14), and the kingdoms of the world shall
become his kingdoms (Rev. xi. 15) when the fulness of the Gentiles
shall be brought in. His territories shall be extended to those
countries, (1.) That were strangers to him: Those that dwell in the
wilderness, out of all high roads, that seldom hear news, shall hear
the glad tidings of the Redeemer and redemption by him, shall bow
before him, shall believe in him, accept of him, worship him, and take
his yoke upon them. Before the Lord Jesus we must all either bow or
break; if we break, we are ruined--if we bow, we are certainly made for
ever. (2.) That were enemies to him, and had fought against him: They
shall lick the dust; they shall be brought down and laid in the dust,
shall bite the ground for vexation, and be so hunger-bitten that they
shall be glad of dust, the serpent's meat (Gen. iii. 15), for of his
seed they are; and over whom shall not he rule, when his enemies
themselves are thus humbled and brought low?
2. The dignity of his tributaries. He shall not only reign over those
that dwell in the wilderness, the peasants and cottagers, but over
those that dwell in the palaces (v. 10): The kings of Tarshish, and of
the isles, that lie most remote from Israel and are the isles of the
Gentiles (Gen. x. 5), shall bring presents to him as their sovereign
Lord, by and under whom they hold their crowns and all their crown
lands. They shall court his favour, and make an interest in him, that
they may hear his wisdom. This was literally fulfilled in Solomon (for
all the kings of the earth sought the wisdom of Solomon, and brought
every man his present, 2 Chron. ix. 23, 24), and in Christ too, when
the wise men of the east, who probably were men of the first rank in
their own country, came to worship him and brought him presents, Matt.
ii. 11. They shall present themselves to him; that is the best present
we can bring to Christ, and without that no other present is
acceptable, Rom. xii. 1. They shall offer gifts, spiritual sacrifices
of prayer and praise, offer them to Christ as their God, on Christ as
their altar, which sanctifies every gift. Their conversion to God is
called the offering up, or sacrificing, of the Gentiles, Rom. xv. 16.
Yea, all kings shall, sooner or later, fall down before him, either to
do their duty to him or to receive their doom from him, v. 11. They
shall fall before him, either as his willing subjects or as his
conquered captives, as suppliants for his mercy or expectants of his
judgment. And, when the kings submit, the people come in of course: All
nations shall serve him; all shall be invited into his service; some of
all nations shall come into it, and in every nation incense shall be
offered to him and a pure offering, Mal. i. 11; Rev. vii. 9.
VIII. That he shall be honoured and beloved by all his subjects (v.
15): He shall live; his subjects shall desire his life (O king! live
for ever) and with good reason; for he has said, Because I live, you
shall live also; and of him it is witnessed that he liveth, ever
liveth, making intercession, Heb. vii. 8, 25. He shall live, and live
prosperously; and, 1. Presents shall be made to him. Though he shall be
able to live without them, for he needs neither the gifts nor the
services of any, yet to him shall be given of the gold of Sheba--gold,
the best of metals, gold of Sheba, which probably was the finest gold;
for he that is best must be served with the best. Those that have
abundance of the wealth of this world, that have gold at command, must
give it to Christ, must serve him with it, do good with it. Honour the
Lord with thy substance. 2. Prayers shall be made for him, and that
continually. The people prayed for Solomon, and that helped to make him
and his reign so great a blessing to them. It is the duty of subjects
to make prayers, intercessions, and giving of thanks, for kings and all
in authority, not in compliment to them, as is too often done, but in
concern for the public welfare. But how is this applied to Christ? He
needs not our prayers, nor can have any benefit by them. But the
Old-Testament saints prayed for his coming, prayed continually for it;
for they called him, He that should come. And now that he has come we
must pray for the success of his gospel and the advancement of his
kingdom, which he calls praying for him (Hosanna to the Son of David,
prosperity to his reign), and we must pray for his second coming. It
may be read, Prayer shall be made through him, or for his sake;
whatsoever we ask of the Father shall be in his name and in dependence
upon his intercession. 3. Praises shall be made of him, and high
encomiums given of his wisdom, justice, and goodness: Daily shall he be
praised. By praying daily in his name we give him honour. Subjects
ought to speak well of the government that is a blessing to them; and
much more ought all Christians to praise Jesus Christ, daily to praise
him; for they owe their all to him, and to him they lie under the
highest obligations.
IX. That under his government there shall be a wonderful increase both
of meat and mouths, both of the fruits of the earth in the country and
of the people inhabiting the cities, v. 16. 1. The country shall grow
rich. Sow but a handful of corn on the top of the mountains, whence one
would expect but little, and yet the fruit of it shall shake like
Lebanon; it shall come up like a wood, so thick, and tall, and strong,
like the cedars of Lebanon. Even upon the tops of the mountains the
earth shall bring forth by handfuls; that is an expression of great
plenty (Gen. xli. 47), as the grass upon the house top is said to be
that wherewith the mower fills not his hand. This is applicable to the
wonderful productions of the seed of the gospel in the days of the
Messiah. A handful of that seed, sown in the mountainous and barren
soil of the Gentile world, produced a wonderful harvest gathered in to
Christ, fruit that shook like Lebanon. The fields were white to the
harvest, John iv. 35; Matt. ix. 37. The grain of mustard-seed grew up
to a great tree. 2. The towns shall grow populous: Those of the city
shall flourish like grass, for number, for verdure. The gospel church,
the city of God among men, shall have all the marks of prosperity, many
shall be added to it, and those that are shall be happy in it.
X. That his government shall be perpetual, both to his honour and to
the happiness of his subjects. The Lord Jesus shall reign for ever, and
of him only this must be understood, and not at all of Solomon. It is
Christ only that shall be feared throughout all generations (v. 5) and
as long as the sun and moon endure, v. 7. 1. The honour of the princes
is immortal and shall never be sullied (v. 17): His name shall endure
for ever, in spite of all the malicious attempts and endeavours of the
powers of darkness to eclipse the lustre of it and to cut off the line
of it; it shall be preserved; it shall be perpetuated; it shall be
propagated. As the names of earthly princes are continued in their
posterity, so Christ's in himself. Filiabitur nomen ejus--His name
shall descend to posterity. All nations, while the world stands, shall
call him blessed, shall bless God for him, continually speak well of
him, and think themselves happy in him. To the end of time, and to
eternity, his name shall be celebrated, shall be made use of; every
tongue shall confess it and every knee shall bow before it. 2. The
happiness of the people if universal too; it is complete and
everlasting: Men shall be blessed, truly and for ever blessed, in him.
This plainly refers to the promise made unto the fathers that in the
Messiah all the nations of the earth should be blessed. Gen. xii. 3.
Thanksgiving and Prayer.
18 Blessed be the Lord God, the God of Israel, who only doeth wondrous
things. 19 And blessed be his glorious name for ever: and let the
whole earth be filled with his glory; Amen, and Amen. 20 The prayers
of David the son of Jesse are ended.
Such an illustrious prophecy as is in the foregoing verses of the
Messiah and his kingdom may fitly be concluded, as it is here, with
hearty prayers and praises.
I. The psalmist is here enlarged in thanksgivings for the prophecy and
promise, v. 18, 19. So sure is every word of God, and with so much
satisfaction may we rely upon it, that we have reason enough to give
thanks for what he has said, though it be not yet done. We must own
that for all the great things he has done for the world, for the
church, for the children of men, for his own children, in the kingdom
of providence, in the kingdom of grace, for all the power and trust
lodged in the hands of the Redeemer, God is worthy to be praised; we
must stir up ourselves and all that is within us to praise him after
the best manner, and desire that all others may do it. Blessed be the
Lord, that is, blessed be his glorious name; for it is only in his name
that we can contribute any thing to his glory and blessedness, and yet
that is also exalted above all blessing and praise. Let it be blessed
for ever, it shall be blessed for ever, it deserves to be blessed for
ever, and we hope to be forever blessing it. We are here taught to
bless the name of Christ, and to bless God in Christ, for all that
which he has done for us by him. We must bless him, 1. As the Lord God,
as a self-existent self-sufficient Being, and our sovereign Lord. 2. As
the God of Israel, in covenant with that people and worshipped by them,
and who does this in performance of the truth unto Jacob and the mercy
to Abraham, 3. As the God who only does wondrous things, in creation
and providence, and especially this work of redemption, which excels
them all. Men's works are little, common, trifling things, and even
these they could not do without him. But God does all by his own power,
and they are wondrous things which he does, and such as will be the
eternal admiration of saints and angels.
II. He is earnest in prayer for the accomplishment of this prophecy and
promise: Let the whole earth be filled with his glory, as it will be
when the kings of Tarshish, and the isles, shall bring presents to him.
It is sad to think how empty the earth is of the glory of God, how
little service and honour he has from a world to which he is such a
bountiful benefactor. All those, therefore, that wish well to the
honour of God and the welfare of mankind, cannot but desire that the
earth may be filled with the discoveries of his glory, suitably
returned in thankful acknowledgments of his glory. Let every heart, and
every mouth, and every assembly, be filled with the high praises of
God. We shall see how earnest David is in this prayer, and how much his
heart is in it, if we observe, 1. How he shuts up the prayer with a
double seal: "Amen and amen; again and again I say, I say it and let
all others say the same, so be it. Amen to my prayer; Amen to the
prayers of all the saints to this purport--Hallowed be thy name; thy
kingdom come." 2. How he ever shuts up his life with this prayer, v.
20. This was the last psalm that ever he penned, though not placed last
in this collection; he penned it when he lay on his death-bed, and with
this he breathes his last: "Let God be glorified, let the kingdom of
the Messiah be set up, and kept up, in the world, and I have enough, I
desire no more. With this let the prayers of David the son of Jesse be
ended. Even so, come, Lord Jesus, come quickly."
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P S A L M S
PSALM LXXIII.
This psalm, and the ten that next follow it, carry the name of Asaph in
the titles of them. If he was the penman of them (as many think), we
rightly call them psalms of Asaph. If he was only the chief musician,
to whom they were delivered, our marginal reading is right, which calls
them psalms for Asaph. It is probable that he penned them; for we read
of the words of David and of Asaph the seer, which were used in
praising God in Hezekiah's time, 2 Chron. xxix. 30. Though the Spirit
of prophecy by sacred songs descended chiefly on David, who is
therefore styled "the sweet psalmist of Israel," yet God put some of
that Spirit upon those about him. This is a psalm of great use; it
gives us an account of the conflict which the psalmist had with a
strong temptation to envy the prosperity of wicked people. He begins
his account with a sacred principle, which he held fast, and by the
help of which he kept his ground and carried his point, ver. 1. He then
tells us, I. How he got into the temptation, ver. 2-14. II. How he got
out of the temptation and gained a victory over it, ver. 15-20. III.
How he got by the temptation and was the better for it, ver. 21-23. If,
in singing this psalm, we fortify ourselves against the life
temptation, we do not use it in vain. The experiences of others should
be our instructions.
God's Goodness to His People; Unsanctified Prosperity.
A psalm of Asaph.
1 Truly God is good to Israel, even to such as are of a clean heart.
2 But as for me, my feet were almost gone; my steps had well nigh
slipped. 3 For I was envious at the foolish, when I saw the
prosperity of the wicked. 4 For there are no bands in their death:
but their strength is firm. 5 They are not in trouble as other men;
neither are they plagued like other men. 6 Therefore pride compasseth
them about as a chain; violence covereth them as a garment. 7 Their
eyes stand out with fatness: they have more than heart could wish. 8
They are corrupt, and speak wickedly concerning oppression: they speak
loftily. 9 They set their mouth against the heavens, and their tongue
walketh through the earth. 10 Therefore his people return hither: and
waters of a full cup are wrung out to them. 11 And they say, How doth
God know? and is there knowledge in the most High? 12 Behold, these
are the ungodly, who prosper in the world; they increase in riches.
13 Verily I have cleansed my heart in vain, and washed my hands in
innocency. 14 For all the day long have I been plagued, and chastened
every morning.
This psalm begins somewhat abruptly: Yet God is good to Israel (so the
margin reads it); he had been thinking of the prosperity of the wicked;
while he was thus musing the fire burned, and at last he spoke by way
of check to himself for what he had been thinking of. "However it be,
yet God is good." Though wicked people receive many of the gifts of his
providential bounty, yet we must own that he is, in a peculiar manner,
good to Israel; they have favours from him which others have not.
The psalmist designs an account of a temptation he was strongly
assaulted with--to envy the prosperity of the wicked, a common
temptation, which has tried the graces of many of the saints. Now in
this account,
I. He lays down, in the first place, that great principle which he is
resolved to abide by and not to quit while he was parleying with this
temptation, v. 1. Job, when he was entering into such a temptation,
fixed for his principle the omniscience of God: Times are not hidden
from the Almighty, Job xxiv. 1. Jeremiah's principle is the justice of
God: Righteous art thou, O God! when I plead with thee, Jer. xii. 1.
Habakkuk's principle is the holiness of God: Thou art of purer eyes
than to behold iniquity, Hab. i. 13. The psalmist's, here, is the
goodness of God. These are truths which cannot be shaken and which we
must resolve to live and die by. Though we may not be able to reconcile
all the disposals of Providence with them, we must believe they are
reconcilable. Note, Good thoughts of God will fortify us against many
of Satan's temptations. Truly God is good; he had had many thoughts in
his mind concerning the providences of God, but this word, at last,
settled him: "For all this, God is good, good to Israel, even to those
that are of a clean heart." Note, 1. Those are the Israel of God that
are of a clean heart, purified by the blood of Christ, cleansed from
the pollutions of sin, and entirely devoted to the glory of God. An
upright heart is a clean heart; cleanness is truth in the inward part.
2. God, who is good to all, is in a special manner good to his church
and people, as he was to Israel of old. God was good to Israel in
redeeming them out of Egypt, taking them into covenant with himself,
giving them his laws and ordinances, and in the various providences
that related to them; he is, in like manner, good to all those that are
of a clean heart, and, whatever happens, we must not think otherwise.
II. He comes now to relate the shock that was given to his faith in
God's distinguishing goodness to Israel by a strong temptation to envy
the prosperity of the wicked, and therefore to think that the Israel of
God are no happier than other people and that God is no kinder to them
than to others.
1. He speaks of it as a very narrow escape that he had not been quite
foiled and overthrown by this temptation (v. 2): "But as for me, though
I was so well satisfied in the goodness of God to Israel, yet my feet
were almost gone (the tempter had almost tripped up my heels), my steps
had well-nigh slipped (I had like to have quitted my religion, and
given up all my expectations of benefit by it); for I was envious at
the foolish." Note, 1. The faith even of strong believers may sometimes
be sorely shaken and ready to fail them. There are storms that will try
the firmest anchors. 2. Those that shall never be quite undone are
sometimes very near it, and, in their own apprehension, as good as
gone. Many a precious soul, that shall live for ever, had once a very
narrow turn for its life; almost and well-nigh ruined, but a step
between it and fatal apostasy, and yet snatched as a brand out of the
burning, which will for ever magnify the riches of divine grace in the
nations of those that are saved. Now,
2. Let us take notice of the process of the psalmist's temptation, what
he was tempted with and tempted to.
(1.) He observed that foolish wicked people have sometimes a very great
share of outward prosperity. He saw, with grief, the prosperity of the
wicked, v. 3. Wicked people are really foolish people, and act against
reason and their true interest, and yet every stander-by sees their
prosperity. [1.] They seem to have the least share of the troubles and
calamities of this life (v. 5): They are not in the troubles of other
men, even of wise and good men, neither are they plagued like other
men, but seem as if by some special privilege they were exempted from
the common lot of sorrows. If they meet with some little trouble, it is
nothing to what others endure that are less sinners and yet greater
sufferers. [2.] They seem to have the greatest share of the comforts of
this life. They live at ease, and bathe themselves in pleasures, so
that their eyes stand out with fatness, v. 7. See what the excess of
pleasure is; the moderate use of it enlightens the eyes, but those that
indulge themselves inordinately in the delights of sense have their
eyes ready to start out of their heads. Epicures are really their own
tormentors, by putting a force upon nature, while they pretend to
gratify it. And well may those feed themselves to the full who have
more than heart could wish, more than they themselves ever thought of
or expected to be masters of. They have, at least, more than a humble,
quiet, contented heart could wish, yet not so much as they themselves
wish for. There are many who have a great deal of this life in their
hands, but nothing of the other life in their hearts. They are ungodly,
live without the fear and worship of God, and yet they prosper and get
on in the world, and not only are rich, but increase in riches, v. 12.
They are looked upon as thriving men; while others have much ado to
keep what they have, they are still adding more, more honour, power,
pleasure, by increasing in riches. They are the prosperous of the age,
so some read it. [3.] Their end seems to be peace. This is mentioned
first, as the most strange of all, for peace in death was every thought
to be the peculiar privilege of the godly (Ps. xxxvii. 37), yet, to
outward appearance, it is often the lot of the ungodly (v. 4): There
are no bands in their death. They are not taken off by a violent death;
they are foolish, and yet die not as fools die; for their hands are not
bound nor their feet put into fetters, 2 Sam. iii. 33, 34. They are not
taken off by an untimely death, like the fruit forced from the tree
before it is ripe, but are left to hang on, till, through old age, they
gently drop of themselves. They do not die of sore and painful
diseases: There are no pangs, no agonies, in their death, but their
strength is firm to the last, so that they scarcely feel themselves
die. They are of those who die in their full strength, being wholly at
ease and quiet, not of those that die in the bitterness of their souls
and never eat with pleasure, Job xxi. 23, 25. Nay, they are not bound
by the terrors of conscience in their dying moments; they are not
frightened either with the remembrance of their sins or the prospect of
their misery, but die securely. We cannot judge of men's state on the
other side death either by the manner of their death or the frame of
their spirits in dying. Men may die like lambs, and yet have their
place with the goats.
(2.) He observed that they made a very bad use of their outward
prosperity and were hardened by it in their wickedness, which very much
strengthened the temptation he was in to fret at it. If it had done
them any good, if it had made them less provoking to God or less
oppressive to man, it would never have vexed him; but it had quite a
contrary effect upon them. [1.] It made them very proud and haughty.
Because they live at ease, pride compasses them as a chain, v. 6. They
show themselves (to all that see them) to be puffed up with their
prosperity, as men show their ornaments. The pride of Israel testifies
to his face, Hos. v. 5; Isa. iii. 9. Pride ties on their chain, or
necklace; so Dr. Hammond reads it. It is no harm to wear a chain or
necklace; but when pride ties it on, when it is worn to gratify a vain
mind, it ceases to be an ornament. It is not so much what the dress or
apparel is (though we have rules for that, 1 Tim. ii. 9) as what
principle ties it on and with what spirit it is worn. And, as the pride
of sinners appears in their dress, so it does in their talk: They speak
loftily (v. 8); they affect great swelling words of vanity (2 Pet. ii.
18), bragging of themselves and disdaining all about them. Out of the
abundance of the pride that is in their heart they speak big. [1.] It
made them oppressive to their poor neighbours (v. 6): Violence covers
them as a garment. What they have got by fraud and oppression they keep
and increase by the same wicked methods, and care not what injury they
do to others, nor what violence they use, so they may but enrich and
aggrandize themselves. They are corrupt, like the giants, the sinners
of the old world, when the earth was filled with violence, Gen. vi. 11,
13. They care not what mischief they do, either for mischief-sake or
for their own advantage-sake. They speak wickedly concerning
oppression; they oppress, and justify themselves in it. Those that
speak well of sin speak wickedly of it. They are corrupt, that is,
dissolved in pleasures and every thing that is luxurious (so some), and
then they deride and speak maliciously; they care not whom they wound
with the poisoned darts of calumny; from on high they speak oppression.
[3.] It made them very insolent in their demeanour towards both God and
man (v. 9): They set their mouth against the heavens, putting contempt
upon God himself and his honour, bidding defiance to him and his power
and justice. They cannot reach the heavens with their hands, to shake
God's throne, else they would; but they show their ill-will by setting
their mouth against the heavens. Their tongue also walks through the
earth, and they take liberty to abuse all that come in their way. No
man's greatness or goodness can secure him from the scourge of the
virulent tongue. They take a pride and pleasure in bantering all
mankind; they are pests of the country, for they neither fear God nor
regard man. [4.] In all this they were very atheistical and profane.
They could not have been thus wicked if they had not learned to say (v.
11), How doth God know? And is there knowledge in the Most High? So far
were they from desiring the knowledge of God, who gave them all the
good things they had and would have taught them to use them well, that
they were not willing to believe God had any knowledge of them, that he
took any notice of their wickedness or would ever call them to an
account. As if, because he is Most High, he could not or would not see
them, Job xxii. 12, 13. Whereas because he is Most High therefore he
can, and will, take cognizance of all the children of men and of all
they do, or say, or think. What an affront is it to the God of infinite
knowledge, from whom all knowledge is, to ask, Is there knowledge in
him? Well may he say (v. 12), Behold, these are the ungodly.
(3.) He observed that while wicked men thus prospered in their impiety,
and were made more impious by their prosperity, good people were in
great affliction, and he himself in particular, which very much
strengthened the temptation he was in to quarrel with Providence. [1.]
He looked abroad and saw many of God's people greatly at a loss (v.
10): "Because the wicked are so very daring therefore his people return
hither; they are at the same pause, the same plunge, that I am at; they
know not what to say to it any more than I do, and the rather because
waters of a full cup are wrung out to them; they are not only made to
drink, and to drink deeply, of the bitter cup of affliction, but to
drink all. Care is taken that they lose not a drop of that unpleasant
potion; the waters are wrung out unto them, that they may have the
dregs of the cup. They pour out abundance of tears when they hear
wicked people blaspheme God and speak profanely," as David did, Ps.
cxix. 136. These are the waters wrung out to them. [2.] He looked at
home, and felt himself under the continual frowns of Providence, while
the wicked were sunning themselves in its smiles (v. 14): "For my
part," says he, "all the day long have I been plagued with one
affliction or another, and chastened every morning, as duly as the
morning comes." His afflictions were great--he was chastened and
plagued; the returns of them were constant, every morning with the
morning, and they continued, without intermission, all the day long.
This he thought was very hard, that, when those who blasphemed God were
in prosperity, he that worshipped God was under such great affliction.
He spoke feelingly when he spoke of his own troubles; there is no
disputing against sense, except by faith.
(4.) From all this arose a very strong temptation to cast off his
religion. [1.] Some that observed the prosperity of the wicked,
especially comparing it with the afflictions of the righteous, were
tempted to deny a providence and to think that God had forsaken the
earth. In this sense some take v. 11. There are those, even among God's
professing people, that say, "How does God know? Surely all things are
left to blind fortune, and not disposed of by an all-seeing God." Some
of the heathen, upon such a remark as this, have asked, Quis putet esse
deos?--Who will believe that there are gods? [2.] Though the psalmist's
feet were not so far gone as to question God's omniscience, yet he was
tempted to question the benefit of religion, and to say (v. 13),
Verily, I have cleansed my heart in vain, and have, to no purpose,
washed my hands in innocency. See here what it is to be religious; it
is to cleanse our hearts, in the first place, by repentance and
regeneration, and then to wash our hands in innocency by a universal
reformation of our lives. It is not in vain to do this, not in vain to
serve God and keep his ordinances; but good men have been sometimes
tempted to say, "It is in vain," and "Religion is a thing that there is
nothing to be got by," because they see wicked people in prosperity.
But, however the thing may appear now, when the pure in heart, those
blessed ones, shall see God (Matt. v. 8), they will not say that they
cleansed their hearts in vain.
The End of the Wicked.
15 If I say, I will speak thus; behold, I should offend against the
generation of thy children. 16 When I thought to know this, it was
too painful for me; 17 Until I went into the sanctuary of God; then
understood I their end. 18 Surely thou didst set them in slippery
places: thou castedst them down into destruction. 19 How are they
brought into desolation, as in a moment! they are utterly consumed with
terrors. 20 As a dream when one awaketh; so, O Lord, when thou
awakest, thou shalt despise their image.
We have seen what a strong temptation the psalmist was in to envy
prospering profaneness; now here we are told how he kept his footing
and got the victory.
I. He kept up a respect for God's people, and with that he restrained
himself from speaking what he had thought amiss, v. 15. He got the
victory by degrees, and this was the first point he gained; he was
ready to say, Verily, I have cleansed my heart in vain, and thought he
had reason to say it, but he kept his mouth with this consideration,
"If I say, I will speak thus, behold, I should myself revolt and
apostatize from, and so give the greatest offence imaginable to, the
generation of thy children." Observe here, 1. Though he thought amiss,
he took care not to utter that evil thought which he had conceived.
Note, It is bad to think ill, but it is worse to speak it, for that is
giving the evil thought an imprimatur--a sanction; it is allowing it,
giving consent to it, and publishing it for the infection of others.
But it is a good sign that we repent of the evil imagination of the
heart if we suppress it, and the error remains with ourselves. If
therefore thou hast been so foolish as to think evil, be so wise as to
lay thy hand upon thy mouth, and let it go no further, Prov. xxx. 32.
If I say, I will speak thus. Observe, Though his corrupt heart made
this inference from the prosperity of the wicked, yet he did not
mention it to those whether it were fit to be mentioned or no. Note, We
must think twice before we speak once, both because some things may be
thought which yet may not be spoken and because the second thoughts may
correct the mistakes of the first. 2. The reason why he would not speak
it was for fear of giving offence to those whom God owned for his
children. Note, (1.) There are a people in the world that are the
generation of God's children, a set of men that hear and love God as
their Father. (2.) We must be very careful not to say or do any thing
which may justly offend any of these little ones (Matt. xviii. 6),
especially which may offend the generation of them, may sadden their
hearts, or weaken their hands, or shake their interest. (3.) There is
nothing that can give more general offence to the generation of God's
children than to say that we have cleansed our heart in vain or that it
is vain to serve God; for there is nothing more contrary to their
universal sentiment and experience nor any thing that grieves them more
than to hear God thus reflected on. (4.) Those that wish themselves in
the condition of the wicked do in effect quit the tents of God's
children.
II. He foresaw the ruin of wicked people. By this he baffled the
temptation, as by the former he gave some check to it. Because he durst
not speak what he had thought, for fear of giving offence, he began to
consider whether he had any good reason for that thought (v. 16): "I
endeavoured to understand the meaning of this unaccountable
dispensation of Providence; but it was too painful for me. I could not
conquer it by the strength of my own reasoning." It is a problem, not
to be solved by the mere light of nature, for, if there were not
another life after this, we could not fully reconcile the prosperity of
the wicked with the justice of God. But (v. 17) he went into the
sanctuary of God; he applied to his devotions, meditated upon the
attributes of God, and the things revealed, which belong to us and to
our children; he consulted the scriptures, and the lips of the priests
who attended the sanctuary; he prayed to God to make this matter plain
to him and to help him over this difficulty; and, at length, he
understood the wretched end of wicked people, which he plainly foresaw
to be such that even in the height of their prosperity they were rather
to be pitied than envied, for they were but ripening for ruin. Note,
There are many great things, and things needful to be known, which will
not be known otherwise than by going into the sanctuary of God, by the
word and prayer. The sanctuary must therefore be the resort of a
tempted soul. Note, further, We must judge of persons and things as
they appear by the light of divine revelation, and then we shall judge
righteous judgment; particularly we must judge by the end. All is well
that ends well, everlastingly well; but nothing well that ends ill,
everlastingly ill. The righteous man's afflictions end in peace, and
therefore he is happy; the wicked man's enjoyments end in destruction,
and therefore he is miserable.
1. The prosperity of the wicked is short and uncertain. The high places
in which Providence sets them are slippery places (v. 18), where they
cannot long keep footing; but, when they offer to climb higher, that
very attempt will be the occasion of their sliding and falling. Their
prosperity has no firm ground; it is not built upon God's favour or his
promise; and they have not the satisfaction of feeling that it rests on
firm ground.
2. Their destruction is sure, and sudden, and very great. This cannot
be meant of any temporal destruction; for they were supposed to spend
all their days in wealth and their death itself had no bands in it: In
a moment they go down to the grace, so that even that could scarcely be
called their destruction; it must therefore be meant of eternal
destruction on the other side death--hell and destruction. They
flourish for a time, but are undone for ever. (1.) Their ruin is sure
and inevitable. He speaks of it as a thing done--They are cast down;
for their destruction is as certain as if it were already accomplished.
He speaks of it as God's doing, and therefore it cannot be resisted:
Thou castest them down. It is destruction from the Almighty (Joel i.
15), from the glory of his power, 2 Thess. i. 9. Who can support those
whom God will cast down, on whom God will lay burdens? (2.) It is swift
and sudden; their damnation slumbers not; for how are they brought into
desolation as in a moment! v. 19. It is easily effected, and will be a
great surprise to themselves and all about them. (3.) It is severe and
very dreadful. It is a total and final ruin: They are utterly consumed
with terrors, It is the misery of the damned that the terrors of the
Almighty, whom they have made their enemy, fasten upon their guilty
consciences, which can neither shelter themselves from them nor
strengthen themselves under them; and therefore not their being, but
their bliss, must needs be utterly consumed by them; not the least
degree of comfort or hope remains to them; the higher they were lifted
up in their prosperity the sorer will their fall be when they are cast
down into destructions (for the word is plural) and suddenly brought
into desolation.
3. Their prosperity is therefore not to be envied at all, but despised
rather, quod erat demonstrandum--which was the point to be established,
v. 20. As a dream when one awaketh, so, O Lord! when thou awakest, or
when they awake (as some read it), thou shalt despise their image,
their shadow, and make it to vanish. In the day of the great judgment
(so the Chaldee paraphrase reads it), when they are awaked out of their
graves, thou shalt, in wrath, despise their image; for they shall rise
to shame and everlasting contempt. See here, (1.) What their prosperity
now is; it is but an image, a vain show, a fashion of the world that
passes away; it is not real, but imaginary, and it is only a corrupt
imagination that makes it a happiness; it is not substance, but a mere
shadow; it is not what it seems to be, nor will it prove what we
promise ourselves from it; it is as a dream, which may please us a
little, while we are asleep, yet even then it disturbs our repose; but,
how pleasing soever it is, it is all but a cheat, all false; when we
awake we find it so. A hungry man dreams that he eats, but he awakes
and his soul is empty, Isa. xxix. 8. A man is never the more rich or
honourable for dreaming he is so. Who therefore will envy a man the
pleasure of a dream? (2.) What will be the issue of it; God will awake
to judgment, to plead his own and his people's injured cause; they
shall be made to awake out of the sleep of their carnal security, and
then God shall despise their image; he shall make it appear to all the
world how despicable it is; so that the righteous shall laugh at them,
Ps. lii. 6, 7. How did God despise that rich man's image when he said,
Thou fool, this night thy soul shall be required of thee! Luke xii. 19,
20. We ought to be of God's mind, for his judgment is according to
truth, and not to admire and envy that which he despises and will
despise; for, sooner or later, he will bring all the world to be of his
mind.
Devout Confidence.
21 Thus my heart was grieved, and I was pricked in my reins. 22 So
foolish was I, and ignorant: I was as a beast before thee. 23
Nevertheless I am continually with thee: thou hast holden me by my
right hand. 24 Thou shalt guide me with thy counsel, and afterward
receive me to glory. 25 Whom have I in heaven but thee? and there is
none upon earth that I desire beside thee. 26 My flesh and my heart
faileth: but God is the strength of my heart, and my portion for ever.
27 For, lo, they that are far from thee shall perish: thou hast
destroyed all them that go a whoring from thee. 28 But it is good for
me to draw near to God: I have put my trust in the Lord God, that I may
declare all thy works.
Behold Samson's riddle again unriddled, Out of the eater came forth
meat, and out of the strong sweetness; for we have here an account of
the good improvement which the psalmist made of that sore temptation
with which he had been assaulted and by which he was almost overcome.
He that stumbles and does not fall, by recovering himself takes so much
the longer steps forward. It was so with the psalmist here; many good
lessons he learned from his temptation, his struggles with it, and his
victories over it. Nor would God suffer his people to be tempted if his
grace were not sufficient for them, not only to save them from harm,
but to make them gainers by it; even this shall work for good.
I. He learned to think very humbly of himself and to abase and accuse
himself before God (v. 21, 22); he reflects with shame upon the
disorder and danger he was in, and the vexation he gave himself by
entertaining the temptation and parleying with it: My heart was
grieved, and I was pricked in my reins, as one afflicted with the acute
pain of the stone in the region of the kidneys. If evil thoughts at any
time enter into the mind of a good man, he does not roll them under his
tongue as a sweet morsel, but they are grievous and painful to him;
temptation was to Paul as a thorn in the flesh, 2 Cor. xii. 7. This
particular temptation, the working of envy and discontent, is as
painful as any; where it constantly rests it is the rottenness of the
bones (Prov. xiv. 30); where it does but occasionally come it is the
pricking of the reins. Fretfulness is a corruption that is its own
correction. Now in the reflection upon it, 1. He owns it was his folly
thus to vex himself: "So foolish was I to be my own tormentor." Let
peevish people thus reproach themselves for, and shame themselves out
of, their discontents. "What a fool am I thus to make myself uneasy
without a cause?" 2. He owns it was his ignorance to vex himself at
this: "So ignorant was I of that which I might have known, and which,
if I had known it aright, would have been sufficient to silence my
murmurs. I was as a beast (Behemoth--a great beast) before thee. Beasts
mind present things only, and never look before at what is to come; and
so did I. If I had not been a great fool, I should never have suffered
such a senseless temptation to prevail over me so far. What! to envy
wicked men upon account of their prosperity! To be ready to wish myself
one of them, and to think of changing conditions with them! So foolish
was I." Note, If good men do at any time, through the surprise and
strength of temptation, think, or speak, or act amiss, when they see
their error they will reflect upon it with sorrow, and shame, and
self-abhorrence, will call themselves fools for it. Surely I am more
brutish than any man, Prov. xxx. 2; Job xlii. 5, 6. Thus David, 2 Sam.
xxiv. 10.
II. He took occasion hence to own his dependence on and obligations to
the grace of God (v. 23): "Nevertheless, foolish as I am, I am
continually with thee and in thy favour; thou hast holden me by my
right hand." This may refer either, 1. To the care God had taken of
him, and the kindness he had shown him, all along from his beginning
hitherto. He had said, in the hour of temptation (v. 14), All the day
long have I been plagued; but here he corrects himself for that
passionate complaint: "Though God has chastened me, he has not cast me
off; notwithstanding all the crosses of my life, I have been
continually with thee; I have had thy presence with me, and thou hast
been nigh unto me in all that which I have called upon thee for; and
therefore, though perplexed, yet not in despair. Though God has
sometimes written bitter things against me, yet he has still holden me
by my right hand, both to keep me, that I should not desert him or fly
off from him, and to prevent my sinking and fainting under my burdens,
or losing my way in the wildernesses through which I have walked." If
we have been kept in the way with God, kept closely in our duty and
upheld in our integrity, we must own ourselves indebted to the free
grace of God for our preservation: Having obtained help of God, I
continue hitherto. And, if he has thus maintained the spiritual life,
the earnest of eternal life, we ought not to complain, whatever
calamities of this present time we have met with. Or, 2. To the late
experience he had had of the power of divine grace in carrying him
through this strong temptation and bringing him off a conqueror: "I was
foolish and ignorant, and yet thou hast had compassion on me and taught
me (Heb. v. 2), and kept me under thy protection;" for the unworthiness
of man is no bar to the free grace of God. We must ascribe our safety
in temptation, and our victory over it, not to our own wisdom, for we
are foolish and ignorant, but to the gracious presence of God with us
and the prevalency of Christ's intercession for us, that our faith may
not fail: "My feet were almost gone, and they would have quite gone,
past recovery, but that thou hast holden me by my right hand and so
kept me from falling."
III. He encouraged himself to hope that the same God who had delivered
him from this evil work would preserve him to his heavenly kingdom, as
St. Paul does (2 Tim. iv. 18): "I am now upheld by thee, therefore thou
shalt guide me with thy counsel, leading me, as thou hast done
hitherto, many a difficult step; and, since I am now continually with
thee, thou shalt afterwards receive me to glory" v. 24. This completes
the happiness of the saints, so that they have no reason to envy the
worldly prosperity of sinners. Note, 1. All those who commit themselves
to God shall be guided with his counsel, with the counsel both of his
word and of his Spirit, the best counsellors. The psalmist had like to
have paid dearly for following his own counsels in this temptation and
therefore resolves for the future to take God's advice, which shall
never be wanting to those that duly seek it with a resolution to follow
it. 2. All those who are guided and led by the counsel of God in this
world shall be received to his glory in another world. If we make God's
glory in us the end we aim at, he will make our glory with him the end
we shall for ever be happy in. Upon this consideration, let us never
envy sinners, but rather bless ourselves in our own blessedness. If God
direct us in the way of our duty, and prevent our turning aside out of
it, he will afterwards, when our state of trial and preparation is
over, receive us to his kingdom and glory, the believing hopes and
prospects of which will reconcile us to all the dark providences that
now puzzle and perplex us, and ease us of the pain we have been put
into by some threatening temptations.
IV. He was hereby quickened to cleave the more closely to God, and very
much confirmed and comforted in the choice he had made of him, v. 25,
26. His thoughts here dwell with delight upon his own happiness in God,
as much greater then the happiness of the ungodly that prospered in the
world. He saw little reason to envy them what they had in the creature
when he found how much more and better, surer and sweeter, comforts he
had in the Creator, and what cause he had to congratulate himself on
this account. He had complained of his afflictions (v. 14); but this
makes them very light and easy, All is well if God be mine. We have
here the breathings of a sanctified soul towards God, and its repose in
him, as that to a godly man really which the prosperity of a worldly
man is to him in conceit and imagination: Whom have I in heaven but
thee? There is scarcely a verse in all the psalms more expressive than
this of the pious and devout affections of a soul to God; here it soars
up towards him, follows hard after him, and yet, at the same time, has
an entire satisfaction and complacency in him.
1. It is here supposed that God alone is the felicity and chief good of
man. He, and he only, that made the soul, can make it happy; there is
none in heaven, none in earth, that can pretend to do it besides.
2. Here are expressed the workings and breathings of a soul towards God
accordingly. If God be our felicity,
(1.) Then we must have him (Whom have I but thee?), we must choose him,
and make sure to ourselves an interest in him. What will it avail us
that he is the felicity of souls if he be not the felicity of our
souls, and if we do not by a lively faith make him ours, by joining
ourselves to him in an everlasting covenant?
(2.) Then our desire must be towards him and our delight in him (the
word signifies both); we must delight in what we have of God and desire
what we yet further hope for. Our desires must not only be offered up
to God, but they must all terminate in him, desiring nothing more than
God, but still more and more of him. This includes all our prayers,
Lord, give us thyself; as that includes all the promises, I will be to
them a God. The desire of our souls is to thy name.
(3.) We must prefer him in our choice and desire before any other. [1.]
"There is none in heaven but thee, none to seek to or trust in, none to
court or covet acquaintance with, but thee." God is in himself more
glorious than any celestial being (Ps. lxxxix. 6), and must be, in our
eyes, infinitely more desirable. Excellent beings there are in heaven,
but God alone can make us happy. His favour is infinitely more to us
than the refreshment of the dews of heaven or the benign influence of
the stars of heaven, more than the friendship of the saints in heaven
or the good offices of the angels there. [2.] I desire none on earth
besides thee; not only none in heaven, a place at a distance, which we
have but little acquaintance with, but none on earth neither, where we
have many friends and where much of our present interest and concern
lie. "Earth carries away the desires of most men, and yet I have none
on earth, no persons, no things, no possessions, no delights, that I
desire besides thee or with thee, in comparison or competition with
thee." We must desire nothing besides God but what we desire for him
(nil præter te nisi propter te--nothing besides thee except for thy
sake), nothing but what we desire from him, and can be content without
so that it be made up in him. We must desire nothing besides God as
needful to be a partner with him in making us happy.
(4.) Then we must repose ourselves in God with an entire satisfaction,
v. 26. Observe here, [1.] Great distress and trouble supposed: My flesh
and my heart fail. Note, Others have experienced and we must expect,
the failing both of flesh and heart. The body will fail by sickness,
age, and death; and that which touches the bone and the flesh touches
us in a tender part, that part of ourselves which we have been but too
fond of; when the flesh fails the heart is ready to fail too; the
conduct, courage, and comfort fail. [2.] Sovereign relief provided in
this distress: But God is the strength of my heart and my portion for
ever. Note, Gracious souls, in their greatest distresses, rest upon God
as their spiritual strength and their eternal portion. First, "He is
the strength of my heart, the rock of my heart, a firm foundation,
which will bear my weight and not sink under it. God is the strength of
my heart; I have found him so; I do so still, and hope ever to find him
so." In the distress supposed, he had put the case of a double failure,
both flesh and heart fail; but, in the relief, he fastens on a single
support: he leaves out the flesh and the consideration of that, it is
enough that God is the strength of his heart. He speaks as one careless
of the body (let that fail, there is no remedy), but as one concerned
about the soul, to be strengthened in the inner man. Secondly, "He is
my portion for ever; he will not only support me while I am here, but
make me happy when I go hence." The saints choose God for their
portion, they have him for their portion, and it is their happiness
that he will be their portion, a portion that will last as long as the
immortal soul lasts.
V. He was fully convinced of the miserable condition of all wicked
people. This he learned in the sanctuary upon this occasion, and he
would never forget it (v. 27): "Lo, those that are far from thee, in a
state of distance and estrangement, that desire the Almighty to depart
from them, shall certainly perish; so shall their doom be; they choose
to be far from God, and they shall be far from him for ever. Thou wilt
justly destroy all those that go a whoring from thee, that is, all
apostates, that in profession have been betrothed to God, but forsake
him, their duty to him and their communion with him, to embrace the
bosom of a stranger." The doom is sever, no less than perishing and
being destroyed. It is universal: "They shall all be destroyed without
exception." It is certain: "Thou hast destroyed; it is as sure to be
done as if done already; and the destruction of some ungodly men is an
earnest of the perdition of all." God himself undertakes to do it, into
whose hands it is a fearful thing to fall: "Thou, though infinite in
goodness, wilt reckon for thy injured honour and abused patience, and
wilt destroy those that go a whoring from thee."
VI. He was greatly encouraged to cleave to God and to confide in him,
v. 28. If those that are far from God shall perish, then, 1. Let this
constrain us to live in communion with God; "if it fare so ill with
those that live at a distance from him, then it is good, very good, the
chief good, that good for a man, in this life, which he should most
carefully pursue and secure, it is best for me to draw near to God, and
to have God draw near to me;" the original may take in both. But for my
part (so I would read it) the approach of God is good for me. Our
drawing near to God takes rise from his drawing near to us, and it is
the happy meeting that makes the bliss. Here is a great truth laid
down, That it is good to draw near to God; but the life of it lies in
the application, "It is good for me." Those are the wise who know what
is good for themselves: "It is good, says he (and every good man agrees
with him in it), it is good for me to draw near to God; it is my duty;
it is my interest." 2. Let us therefore live in a continual dependence
upon him: "I have put my trust in the Lord God, and will never go a
whoring from him after any creature confidences." If wicked men,
notwithstanding all their prosperity, shall perish and be destroyed,
then let us trust in the Lord God, in him, not in them (see Ps. cxlvi.
3-5), in him, and not in our worldly prosperity; let us trust in God,
and neither fret at them nor be afraid of them; let us trust in him for
a better portion than theirs is. 3. While we do so, let us not doubt
but that we shall have occasion to praise his name. Let us trust in the
Lord, that we may declare all his works. Note, Those that with an
upright heart put their trust in God shall never want matter for
thanksgiving to him.
__________________________________________________________________
P S A L M S
PSALM LXXIV.
This psalm does so particularly describe the destruction of Jerusalem
and the temple, by Nebuchadnezzar and the army of the Chaldeans, and
can so ill be applied to any other event we meet with in the Jewish
history, that interpreters incline to think that either it was penned
by David, or Asaph in David's time, with a prophetical reference to
that sad event (which yet is not so probable), or that it was penned by
another Asaph, who lived at the time of the captivity, or by Jeremiah
(for it is of a piece with his Lamentations,) or some other prophet,
and, after the return out of captivity, was delivered to the sons of
Asaph, who were called by his name, for the public service of the
church. That was the most eminent family of the singers in Ezra's time.
See Ezra ii. 41; iii. 10; Neh. xi. 17, 22; xii. 35, 46. The deplorable
case of the people of God at that time is here spread before the Lord,
and left with him. The prophet, in the name of the church I. Puts in
complaining pleas of the miseries they suffered, for the quickening of
their desires in prayer, ver. 1-11. II. He puts in comfortable pleas
for the encouraging of their faith in prayer, ver. 12-17. III. He
concludes with divers petitions to God for deliverances, ver. 18-23. In
singing it we must be affected with the former desolations of the
church, for we are members of the same body, and may apply it to any
present distresses or desolations of any part of the Christian church.
Mournful Complaints.
Maschil of Asaph.
1 O God, why hast thou cast us off for ever? why doth thine anger smoke
against the sheep of thy pasture? 2 Remember thy congregation, which
thou hast purchased of old; the rod of thine inheritance, which thou
hast redeemed; this mount Zion, wherein thou hast dwelt. 3 Lift up
thy feet unto the perpetual desolations; even all that the enemy hath
done wickedly in the sanctuary. 4 Thine enemies roar in the midst of
thy congregations; they set up their ensigns for signs. 5 A man was
famous according as he had lifted up axes upon the thick trees. 6 But
now they break down the carved work thereof at once with axes and
hammers. 7 They have cast fire into thy sanctuary, they have defiled
by casting down the dwelling place of thy name to the ground. 8 They
said in their hearts, Let us destroy them together: they have burned up
all the synagogues of God in the land. 9 We see not our signs: there
is no more any prophet: neither is there among us any that knoweth how
long. 10 O God, how long shall the adversary reproach? shall the
enemy blaspheme thy name for ever? 11 Why withdrawest thou thy hand,
even thy right hand? pluck it out of thy bosom.
This psalm is entitled Maschil--a psalm to give instruction, for it was
penned in a day of affliction, which is intended for instruction; and
this instruction in general it gives us, That when we are, upon any
account, in distress, it is our wisdom and duty to apply to God by
faithful and fervent prayer, and we shall not find it in vain to do so.
Three things the people of God here complain of:--
I. The displeasure of God against them, as that which was the cause and
bitterness of all their calamities. They look above the instruments of
their trouble, who, they knew, could have no power against them unless
it were given them from above, and keep their eye upon God, by whose
determined counsel they were delivered up into the hands of wicked and
unreasonable men. Observe the liberty they take to expostulate with God
(v. 1), we hope not too great a liberty, for Christ himself, upon the
cross, cried out, My God my God, why hast thou forsaken me? So the
church here, O God! why hast thou forsaken us for ever? Here they speak
according to their present dark and melancholy apprehensions; for
otherwise, Has God cast away his people? God forbid, Rom. xi. 1. The
people of God must not think that because they are cast down they are
therefore cast off, that because men cast them off therefore God does,
and that because he seems to cast them off for a time therefore they
are really cast off for ever: yet this expostulation intimates that
they dreaded God's casting them off more than any thing, that they
desired to be owned of him, whatever they suffered from men, and were
desirous to know wherefore he thus contended with them: Why does thy
anger smoke? that is, why does it rise up to such a degree that all
about us take notice of it, and ask, What means the heat of this great
anger? Deut. xxix. 24. Compare v. 20, where the anger of the Lord and
his jealousy are said to smoke against sinners. Observe what they plead
with God, now that they lay under the tokens and apprehensions of his
wrath. 1. They plead their relation to him: "We are the sheep of thy
pasture, the sheep wherewith thou hast been pleased to stock the
pasture, thy peculiar people whom thou art pleased to set apart for
thyself and design for thy own glory. That the wolves worry the sheep
is not strange; but was ever any shepherd thus displeased at his own
sheep? Remember, we are thy congregation (v. 2), incorporated by thee
and for thee, and devoted to thy praise; we are the rod, or tribe, of
thy inheritance, whom thou hast been pleased to claim a special
property in above other people ( Deut. xxxii. 9), and from whom thou
hast received the rents and issues of praise and worship more than from
the neighbouring nations. Nay, a man's inheritance may lie at a great
distance, but we are pleading for Mount Zion, wherein thou hast dwelt,
which has been the place of thy peculiar delight and residence, thy
demesne and mansion." 2. They plead the great things God had done for
them and the vast expense he had been at upon them: "It is thy
congregation, which thou hast not only made with a word's speaking, but
purchased of old by many miracles of mercy when they were first formed
into a people; it is thy inheritance, which thou hast redeemed when
they were sold into servitude." God gave Egypt to ruin for their
ransom, gave men for them, and people for their life, Isa. xliii. 3, 4.
"Now, Lord, wilt thou now abandon a people that cost thee so dear, and
has been so dear to thee?" And, if the redemption of Israel out of
Egypt was an encouragement to hope that he would not cast them off,
much more reason have we to hope that God will not cast off any whom
Christ has redeemed with his own blood; but the people of his purchase
shall be for ever the people of his praise. 3. They plead the
calamitous state that they were in (v. 3): "Lift up thy feet; that is,
come with speed to repair the desolations that are made in thy
sanctuary, which otherwise will be perpetual an irreparable." It has
been sometimes said that the divine vengeance strikes with iron hands,
yet it comes with leaden feet; and then those who wait for the day of
the Lord, cry, Lord, lift up thy feet; exalt thy steps; magnify thyself
in the outgoing of thy providence. When the desolations of the
sanctuary have continued long we are tempted to think they will be
perpetual; but it is a temptation; for God will avenge his own elect,
will avenge them speedily, though he bear long with their oppressors
and persecutors.
II. They complain of the outrage and cruelty of their enemies, not so
much, no, not at all, of what they had done to the prejudice of their
secular interests; here are no complaints of the burning of their
cities and ravaging of their country, but only what they had done
against the sanctuary and the synagogue. The concerns of religion
should lie nearer our hearts and affect us more than any worldly
concern whatsoever. The desolation of God's house should grieve us more
than the desolation of our own houses; for the matter is not great what
becomes of us and our families in this world provided God's name may be
sanctified, his kingdom may come, and his will be done.
1. The psalmist complains of the desolations of the sanctuary, as
Daniel, ch. ix. 17. The temple at Jerusalem was the dwelling-place of
God's name, and therefore the sanctuary, or holy place, v. 7. In this
the enemies did wickedly (v. 3), for they destroyed it in downright
contempt of God and affront to him. (1.) They roared in the midst of
God's congregations, v. 4. There where God's faithful people attended
on him with a humble reverent silence, or softly speaking, they roared
in a riotous revelling manner, being elated with having made themselves
masters of that sanctuary of which they had sometimes heard formidable
things. (2.) They set up their ensigns for signs. The banners of their
army they set up in the temple (Israel's strongest castle, as long as
they kept closely to God) as trophies of their victory. There, where
the signs of God's presence used to be, now the enemy had set up their
ensigns. This daring defiance of God and his power touched his people
in a tender part. (3.) They took a pride in destroying the carved work
of the temple. As much as formerly men thought it an honour to lend a
hand to the building of the temple, and he was thought famous that
helped to fell timber for that work, so much now they valued themselves
upon their agency in destroying it, v. 5, 6. Thus, as formerly those
were celebrated for wise men that did service to religion, so now those
are applauded as wits that help to run it down. Some read it thus: They
show themselves, as one that lifts up axes on high in a thicket of
trees, for so do they break down the carved work of the temple they
make no more scruple of breaking down the rich wainscot of the temple
than woodcutters do of hewing trees in the forest; such indignation
have they at the sanctuary that the most curious carving that ever was
seen is beaten down by the common soldiers without any regard had to
it, either as a dedicated thing or as a piece of exquisite art. (4.)
They set fire to it, and so violated or destroyed it to the ground, v.
7. The Chaldeans burnt the house of God, that stately costly fabric, 2
Chron. xxxvi. 19. And the Romans left not there one stone upon another
(Matt. xxiv. 2), rasing it, rasing it, even to the foundations, till
Zion, the holy mountain, was, by Titus Vespasian, ploughed as a field.
2. He complains of the desolations of the synagogues, or schools of the
prophets, which, before the captivity, were in use, though much more
afterwards. There God's word was read and expounded, and his name
praised and called upon, without altars or sacrifices. These also they
had a spite to (v. 8): Let us destroy them together; not only the
temple, but all the places of religious worship and the worshippers
with them. Let us destroy them together; let them be consumed in the
same flame. Pursuant to this impious resolve they burnt up all the
synagogues of God in the land and laid them all waste. So great was
their rage against religion that the religious houses, because
religious, were all levelled with the ground, that God's worshippers
might not glorify God, and edify one another, by meeting in solemn
assemblies.
III. The great aggravation of all these calamities was that they had no
prospect at all of relief, nor could they foresee an end of them (v.
9): "We see our enemy's sign set up in the sanctuary, but we see not
our signs, none of the tokens of God's presence, no hopeful indications
of approaching deliverance. There is no more any prophet to tell us how
long the trouble will last and when things concerning us shall have an
end, that the hope of an issue at last may support us under our
troubles." In the captivity in Babylon they had prophets, and had been
told how long the captivity should continue, but the day was cloudy and
dark (Ezek. xxxiv. 12), and they had not as yet the comfort of these
gracious discoveries. God spoke once, yea, twice, good words and
comfortable words, but they perceived them not. Observe, They do not
complain, "We see not our armies; there are no men of war to command
our forces, nor any to go forth with our hosts;" but, "no prophets,
none to tell us how long." This puts them upon expostulating with God,
as delaying, 1. To assert his honour (v. 10): How long shall the
adversary reproach and blaspheme thy name? In the desolations of the
sanctuary our chief concern should be for the glory of God, that it may
not be injured by the blasphemies of those who persecute his people for
his sake, because they are his; and therefore our enquiry should be,
not "How long shall we be troubled?" but "How long shall God be
blasphemed?" 2. To exert his power (v. 11): "Why withdrawest thou thy
hand, and dost not stretch it out, to deliver thy people and destroy
thy enemies? Pluck it out of thy bosom, and be not as a man astonished,
as a mighty man that cannot save, or will not," Jer. xiv. 9. When the
power of enemies is most threatening it is comfortable to fly to the
power of God.
Acknowledgments of Divine Power.
12 For God is my King of old, working salvation in the midst of the
earth. 13 Thou didst divide the sea by thy strength: thou brakest the
heads of the dragons in the waters. 14 Thou brakest the heads of
leviathan in pieces, and gavest him to be meat to the people inhabiting
the wilderness. 15 Thou didst cleave the fountain and the flood: thou
driedst up mighty rivers. 16 The day is thine, the night also is
thine: thou hast prepared the light and the sun. 17 Thou hast set all
the borders of the earth: thou hast made summer and winter.
The lamenting church fastens upon something here which she calls to
mind, and therefore hath she hope (as Lam. iii. 21), with which she
encourages herself and silences her own complaints. Two things quiet
the minds of those that are here sorrowing for the solemn assembly:--
I. That God is the God of Israel, a God in covenant with his people (v.
12): God is my King of old. This comes in both as a plea in prayer to
God (Ps. xliv. 4, thou art my King, O God!) and as a prop to their own
faith and hope, to encourage themselves to expect deliverance,
considering the days of old, Ps. lxxvii. 5. The church speaks as a
complex body, the same in every age, and therefore calls God, "My King,
my King of old," or, "from antiquity;" he of old put himself into that
relation to them and appeared and acted for them in that relation. As
Israel's King, he wrought salvation in the midst of the nations of the
earth; for what he did, in the government of the world, tended towards
the salvation of his church. Several things are here mentioned which
God had done for his people as their King of old, which encouraged them
to commit themselves to him and depend upon him.
1. He had divided the sea before them when they came out of Egypt, not
by the strength of Moses or his rod, but by his own strength; and he
that could do that could do any thing.
2. He had destroyed Pharaoh and the Egyptians. Pharaoh was the
leviathan; the Egyptians were the dragons, fierce and cruel. Observe,
(1.) The victory obtained over these enemies. God broke their heads,
baffled their politics, as when Israel, the more they were afflicted by
them, multiplied the more. God crushed their powers, though
complicated, ruined their country by ten plagues, and at last drowned
them all in the Red Sea. This is Pharaoh and all his multitude, Ezek.
xxxi. 18. It was the Lord's doing; none besides could do it, and he did
it with a strong hand and an outstretched arm. This was typical of
Christ's victory over Satan and his kingdom, pursuant to the first
promise, that the seed of the woman should break the serpent's head.
(2.) The improvement of this victory for the encouragement of the
church: Thou gavest him to be meat to the people of Israel, now going
to inhabit the wilderness. The spoil of the Egyptians enriched them;
they stripped their slain, and so got the Egyptians' arms and weapons,
as before they had got their jewels. Or, rather, this providence was
meat to their faith and hope, to support and encourage them in
reference to the other difficulties they were likely to meet with in
the wilderness. It was part of the spiritual meat which they were all
made to eat of. Note, The breaking of the heads of the church's enemies
is the joy and strength of the hearts of the church's friends. Thus the
companions make a banquet even of leviathan, Job xli. 6.
3. God had both ways altered the course of nature, both in fetching
streams out of the rock and turning streams into rock, v. 15. (1.) He
had dissolved the rock into waters: Thou didst bring out the fountain
and the flood (so some read it); and every one knows whence it was
brought, out of the rock, out of the flinty rock. Let this never be
forgotten, but let it especially be remembered that the rock was
Christ, and the waters out of it were spiritual drink. (2.) He had
congealed the waters into rock: Thou driedst up mighty rapid rivers,
Jordan particularly at the time when it overflowed all its banks. He
that did these things could now deliver his oppressed people, and break
the yoke of the oppressors, as he had done formerly; nay, he would do
it, for his justice and goodness, his wisdom and truth, are still the
same, as well as his power.
II. That the God of Israel is the God of nature, v. 16, 17. It is he
that orders the regular successions and revolutions, 1. Of day and
night. He is the Lord of all time. The evening and the morning are of
his ordaining. It is he that opens the eyelids of the morning light,
and draws the curtains of the evening shadow. He has prepared the moon
and the sun (so some read it), the two great lights, to rule by day and
by night alternately. The preparing of them denotes their constant
readiness and exact observance of their time, which they never miss a
moment. 2. Of summer and winter: "Thou hast appointed all the bounds of
the earth, and the different climates of its several regions, for thou
hast made summer and winter, the frigid and the torrid zones; or,
rather, the constant revolutions of the year and its several seasons."
Herein we are to acknowledge God, from whom all the laws and powers of
nature are derived; but how does this come in here? (1.) He that had
power at first to settle, and still to preserve, this course of nature
by the diurnal and annual motions of the heavenly bodies, has certainly
all power both to save and to destroy, and with him nothing is
impossible, nor are any difficulties or oppositions insuperable. (2.)
He that is faithful to his covenant with the day and with the night,
and preserves the ordinances of heaven inviolable will certainly make
good his promise to his people and never cast off those whom he has
chosen, Jer. xxxi. 35, 36; xxxiii. 20, 21. His covenant with Abraham
and his seed is as firm as that with Noah and his sons, Gen. viii. 21.
(3.) Day and night, summer and winter, being counterchanged in the
course of nature, throughout all the borders of the earth, we can
expect no other than that trouble and peace, prosperity and adversity,
should be, in like manner, counterchanged in all the borders of the
church. We have as much reason to expect affliction as to expect night
and winter. But we have then no more reason to despair of the return of
comfort than we have to despair of day and summer.
Earnest Supplications; Pleading with God.
18 Remember this, that the enemy hath reproached, O Lord, and that the
foolish people have blasphemed thy name. 19 O deliver not the soul of
thy turtledove unto the multitude of the wicked: forget not the
congregation of thy poor for ever. 20 Have respect unto the covenant:
for the dark places of the earth are full of the habitations of
cruelty. 21 O let not the oppressed return ashamed: let the poor and
needy praise thy name. 22 Arise, O God, plead thine own cause:
remember how the foolish man reproacheth thee daily. 23 Forget not
the voice of thine enemies: the tumult of those that rise up against
thee increaseth continually.
The psalmist here, in the name of the church, most earnestly begs that
God would appear fro them against their enemies, and put an end to
their present troubles. To encourage his own faith, he interests God in
this matter (v. 22): Arise, O God! plead thy own cause. This we may be
sure he will do, for he is jealous for his own honour; whatever is his
own cause he will plead it with a strong hand, will appear against
those that oppose it and with and for those that cordially espouse it.
He will arise and plead it, though for a time he seems to neglect it;
he will stir up himself, will manifest himself, will do his own work in
his own time. Note, The cause of religion is God's own cause and he
will certainly plead it. Now, to make it out that the cause is God's,
he pleads,
I. That the persecutors are God's sworn enemies: "Lord, they have not
only abused us, but they have been, and are, abusive to thee; what is
done against us, for thy sake, does, by consequence, reflect upon thee.
But that is not all; they have directly and immediately reproached
thee, and blasphemed thy name," v. 18. This was that which they roared
in the sanctuary; they triumphed as if they had now got the mastery of
the God is Israel, of whom they had heard such great things. As nothing
grieves the saints more than to hear God's name blasphemed, so nothing
encourages them more to hope that God will appear against their enemies
than when they have arrived at such a pitch of wickedness as to
reproach God himself; this fills the measure of their sins apace and
hastens their ruin. The psalmist insists much upon this: "We dare not
answer their reproaches; Lord, do thou answer them. Remember that the
foolish people have blasphemed thy name (v. 18) and that still the
foolish man reproaches thee daily." Observe the character of those that
reproach God; they are foolish. As atheism is folly (Ps. xiv. 1),
profaneness and blasphemy are no less so. Perhaps those are cried up as
the wits of the age that ridicule religion and sacred things; but
really they are the greatest fools, and will shortly be made to appear
so before all the world. And yet see their malice--They reproach God
daily, as constantly as his faithful worshippers pray to him and praise
him; see their impudence--They do not hide their blasphemous thoughts
in their own bosoms, but proclaim them with a loud voice (forget not
the voice of thy enemies, v. 23), and this with a daring defiance of
divine justice; they rise up against thee, and by their blasphemies
even wage war with heaven and take up arms against the Almighty. Their
noise and tumult ascend continually (so some), as the cry of Sodom came
up before God, calling for vengeance, Gen. xviii. 21. It increases
continually (so we read it); they grow worse and worse, and are
hardened in their impieties by their successes. Now, Lord, remember
this; do not forget it. God needs not to be put in remembrance by us of
what he has to do, but thus we must show our concern for his honour and
believe that he will vindicate us.
II. That the persecuted are his covenant-people. 1. See what distress
they are in. They have fallen into the hands of the multitude of the
wicked, v. 19. How are those increased that trouble them! There is no
standing before an enraged multitude, especially like these, armed with
power; and, as they are numerous, so they are barbarous: The dark
places of the earth are full of the habitations of cruelty. The land of
the Chaldeans, where there was none of the light of the knowledge of
the true God (though otherwise it was famed for learning and arts), was
indeed a dark place; the inhabitants of it were alienated from the life
of God through the ignorance that was in them, and therefore they were
cruel: where there was no true divinity there was scarcely to be found
common humanity. They were especially cruel to the people of God;
certainly those have no knowledge who eat them up, Ps. xiv. 4. They are
oppressed (v. 21) because they are poor and unable to help themselves;
they are oppressed, and so impoverished and made poor. 2. See what
reason they had to hope that God would appear for their relief and not
suffer them to be always thus trampled upon. Observe how the psalmist
pleads with God for them. (1.) "It is thy turtle-dove that is ready to
be swallowed up by the multitude of the wicked," v. 19. The church is a
dove for harmlessness and mildness, innocency and inoffensiveness,
purity and fruitfulness, a dove for mournfulness in a day of distress,
a turtle-dove for fidelity and the constancy of love: turtle-doves and
pigeons were the only fowls that were offered in sacrifice to God.
"Shall thy turtle-dove, that is true to thee and devoted to thy honour,
be delivered, its life and soul and all, into the hand of the multitude
of the wicked, to whom it will soon become an easy and acceptable prey?
Lord, it will be thy honour to help the weak, especially to help thy
own." (2.) "It is the congregation of thy poor, and they are not the
less thine for their being poor (for God has chosen the poor of this
world, Jam. ii. 5), but they have the more reason to expect thou wilt
appear for them because they are many: it is the congregation of thy
poor; let them not be abandoned and forgotten for ever." (3.) "They are
in covenant with thee; and wilt thou not have respect unto the
covenant? v. 20. Wilt thou not perform the promises thou hast, in thy
covenant, made to them? Wilt thou not own those whom thou hast brought
into the bond of the covenant?" When God delivers his people it is in
remembrance of his covenant, Lev. xxvi. 42. "Lord, though we are
unworthy to be respected, yet have respect to the covenant." (4.) "They
trust in thee, and boast of their relation to thee and expectations
from thee. O let not them return ashamed of their hope (v. 21), as they
will be if they be disappointed." (5.) "If thou deliver them, they will
praise thy name and give thee the glory of their deliverance. Appear,
Lord, for those that will praise thy name, against those that blaspheme
it."
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P S A L M S
PSALM LXXV.
Though this psalm is attributed to Asaph in the title, yet it does so
exactly agree with David's circumstances, at his coming to the crown
after the death of Saul, that most interpreters apply it to that
juncture, and suppose that either Asaph penned it, in the person of
David, as his poet-laureate (probably the substance of the psalm was
some speech which David made to a convention of the states, at his
accession to the government, and Asaph turned it into verse, and
published it in a poem, for the better spreading of it among the
people), or that David penned it, and delivered it to Asaph as
precentor of the temple. In this psalm, I. David returns God thanks for
bringing him to the throne, ver. 1, 9. II. He promises to lay out
himself for the public good, in the use of the power God had given him,
ver. 2, 3, 10. III. He checks the insolence of those that opposed his
coming to the throne, ver. 4, 5. IV. He fetches a reason for all this
from God's sovereign dominion in the affairs of the children of men,
ver. 6-8. In singing this psalm we must give to God the glory of all
the revolutions of states and kingdoms, believing that they are all
according to his counsel and that he will make them all to work for the
good of his church.
The Magistrate's Resolution.
To the chief musician, Al-taschith. A psalm or song of Asaph.
1 Unto thee, O God, do we give thanks, unto thee do we give thanks: for
that thy name is near thy wondrous works declare. 2 When I shall
receive the congregation I will judge uprightly. 3 The earth and all
the inhabitants thereof are dissolved: I bear up the pillars of it.
Selah. 4 I said unto the fools, Deal not foolishly: and to the
wicked, Lift not up the horn: 5 Lift not up your horn on high: speak
not with a stiff neck.
In these verses,
I. The psalmist gives to God the praise of his advancement to honour
and power, and the other great things he had done for him and for his
people Israel (v. 1): Unto thee, O God! do we give thanks for all the
favours thou hast bestowed upon us; and again, unto thee do we give
thanks; for our thanksgivings must be often repeated. Did not we often
pray for mercy when we were in pursuit of it; and shall we think it
will suffice once or twice to give thanks when we have obtained it? Not
only I do give thanks, but we do, and I and all my friends. If we share
with others in their mercies, we must join with them in their praises.
"Unto thee, O God! the author of our mercies (and we will not give that
glory to the instruments which is due to thee only), we give thanks;
for that thy name is near (that the complete accomplishment of thy
promise made to David is not far off) thy wondrous works, which thou
hast already done for him, declare." Note, 1. There are many works
which God does for his people that may truly be called wondrous works,
out of the common course of providence and quite beyond our
expectation. 2. These wondrous works declare the nearness of his name;
they show that he himself is at hand, nigh to us in what we call upon
him for, and that he is about to do some great things for his people,
in pursuance of his purpose and promise. 3. When God's wondrous works
declare the nearness of his name it is our duty to give him thanks,
again and again to give him thanks.
II. He lays himself under an obligation to use his power well, pursuant
to the great trust reposed in him (v. 2): When I shall receive the
congregation I will judge uprightly. Here he takes it for granted that
God would, in due time, perfect that which concerned him, that though
the congregation was very slow in gathering to him, and great
opposition was made to it, yet, at length, he should receive it; for
what God has spoken in his holiness he will perform by his wisdom and
power. Being thus in expectation of the mercy, he promises to make
conscience of his duty: "When I am a judge I will judge, and judge
uprightly; not as those that went before me, who either neglected
judgment or, which was worse, perverted it, either did no good with
their power or did hurt." Note, 1. Those that are advanced to posts of
honour must remember they are posts of service, and must set themselves
with diligence and application of mind to do the work to which they are
called. He does not say, "When I shall receive the congregation I will
take my ease, and take state upon me, and leave the public business to
others;" but, "I will mind it myself." 2. Public trusts are to be
managed with great integrity; those that judge must judge uprightly,
according to the rules of justice, without respect of persons.
III. He promises himself that his government would be a public blessing
to Israel, v. 3. The present state of the kingdom was very bad: The
earth and all the inhabitants thereof are dissolved; and no marvel,
when the former reign was so dissolute that all went to wrack and ruin.
There was a general corruption of manners, for want of putting the laws
in execution against vice and profaneness. They were divided one from
another for want of centering, as they ought to have done, in the
government God had appointed. They were all to pieces, two against
three and three against two, crumbled into factions and parties, which
was likely to issue in their ruin; but I bear up the pillars of it.
Even in Saul's time David did what he could for the public welfare; but
he hoped that when he had himself received the congregation he should
do much more, and should not only prevent the public ruin, but recover
the public strength and beauty. Now, 1. See the mischief of parties;
they melt and dissolve a land and the inhabitants of it. 2. See how
much one head frequently holds up. The fabric would have sunk if David
had not held up the pillars of it. This may well be applied to Christ
and his government. The world and all the inhabitants of it were
dissolved by sin; man's apostasy threatened the destruction of the
whole creation. But Christ bore up the pillars of it; he saved the
whole world from utter ruin by saving his people from their sins, and
into his hand the administration of the kingdom of Providence is
committed, for he upholds all things by the word of his power, Heb. i.
3.
IV. He checks those that opposed his government, that were against his
accession to it and obstructed the administration of it, striving to
keep up that vice and profaneness which he had made it his business to
suppress (v. 4, 5): I said unto the fools, Deal not foolishly. He had
said so to them in Saul's time. When he had not power to restrain them,
yet he had wisdom and grace to reprove them, and to give them good
counsel; though they bore themselves high, upon the favour of that
unhappy prince, he cautioned them not to be too presumptuous. Or,
rather, he does now say so to them. As soon as he came to the crown he
issued out a proclamation against vice and profaneness, and here we
have the contents of it. 1. To the simple sneaking sinners, the fools
in Israel, that corrupted themselves, to them he said, "Deal not
foolishly; do not act so directly contrary both to your reason and to
your interest as you do while you walk contrary to the laws God has
given to Israel and the promises he has made to David." Christ, the son
of David, gives us this counsel, issues out this edict, Deal not
foolishly. He who is made of God to us wisdom bids us be wise for
ourselves, and not make fools of ourselves. 2. To the proud daring
sinners, the wicked, that set God himself at defiance, he says, "Lift
not up the horn; boast not of your power and prerogatives; persist not
in your contumacy and contempt of the government set over you; lift not
up your horn on high, as though you could have what you will and do
what you will; speak not with a stiff neck, in which is an iron sinew,
that will never bend to the will of God in the government; for those
that will not bend shall break; those whose necks are stiffened are so
to their own destruction." This is Christ's word of command in his
gospel, that every mountain will be brought low before him, Isa. xl. 4.
Let not the anti-christian power, with its heads and horns, lift up
itself against him, for it shall certainly be broken to pieces; what is
said with a stiff neck must be unsaid again with a broken heart, or we
are undone. Pharaoh said with a stiff neck, Who is the Lord? But God
made him know to his cost.
God's Government of the World.
6 For promotion cometh neither from the east, nor from the west, nor
from the south. 7 But God is the judge: he putteth down one, and
setteth up another. 8 For in the hand of the Lord there is a cup, and
the wine is red; it is full of mixture; and he poureth out of the same:
but the dregs thereof, all the wicked of the earth shall wring them
out, and drink them. 9 But I will declare for ever; I will sing
praises to the God of Jacob. 10 All the horns of the wicked also will
I cut off; but the horns of the righteous shall be exalted.
In these verses we have two great doctrines laid down and two good
inferences drawn from them, for the confirmation of what he had before
said.
I. Here are two great truths laid down concerning God's government of
the world, which we ought to mix faith with, both pertinent to the
occasion:--
1. That from God alone kings receive their power (v. 6, 7), and
therefore to God alone David would give the praise of his advancement;
having his power from God he would use it for him, and therefore those
were fools that lifted up the horn against him. We see strange
revolutions in states and kingdoms, and are surprised at the sudden
disgrace of some and elevation of others; we are all full of such
changes, when they happen; but here we are directed to look at the
author of them, and are taught where the original of power is, and
whence promotion comes. Whence comes preferment to kingdoms, to the
sovereignty of them? And whence come preferments in kingdoms, to places
of power and trust in them? The former depends not upon the will of the
people, nor the latter on the will of the prince, but both on the will
of God, who has all hearts in his hands; to him therefore those must
look who are in pursuit of preferment, and then they begin aright. We
are here told, (1.) Negatively, which way we are not to look for the
fountain of power: Promotion comes not from the east, nor from the
west, nor from the desert, that is, neither from the desert on the
north of Jerusalem nor from that on the south; so that the fair gale of
preferment is not to be expected to blow from any point of the compass,
but only from above, directly thence. Men cannot gain promotion either
by the wisdom or wealth of the children of the east, nor by the
numerous forces of the isles of the Gentiles, that lay westward, nor
those of Egypt or Arabia, that lay south; no concurring smiles of
second causes will raise men to preferment without the first cause. The
learned bishop Lloyd (Serm. in loc.) gives this gloss upon it: "All men
took the original of power to be from heaven, but from whom there many
knew not; the eastern nations, who were generally given to astrology,
took it to come from their stars, especially the sun, their god. No,
says David, it comes neither from the east nor from the west, neither
from the rising nor from the setting of such a planet, or such a
constellation, nor from the south, nor from the exaltation of the sun
or any star in the mid-heaven." He mentions not the north, because none
supposed it to come thence; or because the same word that signifies the
north signifies the secret place, and from the secret of God's counsel
it does come, or from the oracle in Zion, which lay on the north side
of Jerusalem. Note, No wind is so good as to blow promotion, but as he
directs who has the winds in his fists. (2.) Positively: God is the
judge, the governor or umpire. When parties contend for the prize, he
puts down one and sets up another as he sees fit, so as to serve his
own purposes and bring to pass his own counsels. Herein he acts by
prerogative, and is not accountable to us for any of these matters; nor
is it any damage, danger, or disgrace that he, who is infinitely wise,
holy, and good, has an arbitrary and despotic power to set up and put
down whom, and when, and how he pleases. This is a good reason why
magistrates should rule for God as those that must give account to him,
because it is by him that kings reign.
2. That from God alone all must receive their doom (v. 8): In the hand
of the Lord there is a cup, which he puts into the hands of the
children of men, a cup of providence, mixed up (as he thinks fit) of
many ingredients, a cup of affliction. The sufferings of Christ are
called a cup, Matt. xx. 22; John xviii. 11. The judgments of God upon
sinners are the cup of the Lord's right hand, Hab. ii. 16. The wine is
red, denoting the wrath of God, which is infused into the judgments
executed on sinners, and is the wormwood and the gall in the affliction
and the misery. It is read as fire, red as blood, for it burns, it
kills. It is full of mixture, prepared in wisdom, so as to answer the
end. There are mixtures of mercy and grace in the cup of affliction
when it is put into the hands of God's own people, mixtures of the
curse when it is put into the hands of the wicked; it is wine mingled
with gall. These vials, (1.) Are poured out upon all; see Rev. xv. 7;
xvi. 1; where we read of the angels pouring out the vials of God's
wrath upon the earth. Some drops of this wrath may light on good
people; when God's judgments are abroad, they have their share in
common calamities; but, (2.) The dregs of the cup are reserved for the
wicked. The calamity itself is but the vehicle into which the wrath and
curse is infused, the top of which has little of the infusion; but the
sediment is pure wrath, and that shall fall to the share of sinners;
they have the dregs of the cup now in the terrors of conscience, and
hereafter in the torments of hell. They shall wring them out, that not
a drop of the wrath may be left behind, and they shall drink them, for
the curse shall enter into their bowels like water and like oil into
their bones. The cup of the Lord's indignation will be to them a cup of
trembling, everlasting trembling, Rev. xiv. 10. The wicked man's cup,
while he prospers in the world, is full of mixture, but the worst is at
the bottom. The wicked are reserved unto the day of judgment.
II. Here are two good practical inferences drawn from these great
truths, and they are the same purposes of duty that he began the psalm
with. This being so, 1. He will praise God, and give him glory, for the
power to which he has advanced him (v. 9): I will declare for ever that
which thy wondrous works declare, v. 1. He will praise God for his
elevation, not only at first, while the mercy was fresh, but for ever,
so long as he lives. The exaltation of the Son of David will be the
subject of the saints' everlasting praises. He will give glory to God,
not only as his God, but as the God of Jacob, knowing it was for Jacob
his servant's sake, and because he loved his people Israel, that he
made him king over them. 2. He will use the power with which he is
entrusted for the great ends for which it was put into his hands, v.
10, as before, v. 2, 4. According to the duty of the higher powers,
(1.) He resolves to be a terror to evildoers, to humble their pride and
break their power: "Though not all the heads, yet all the horns, of the
wicked will I cut off, with which they push their poor neighbours; I
will disable them to do mischief." Thus God promises to raise up
carpenters who should fray the horns of the Gentiles that had scattered
Judah and Israel, Zech. i. 18-21. (2.) He resolves to be a protection
and praise to those that do well: The horns of the righteous shall be
exalted; they shall be preferred and be put into places of power; and
those that are good, and have hearts to do good, shall not want ability
and opportunity for it. This agrees with David's resolutions, Ps. ci.
3, &c. Herein David was a type of Christ, who with the breath of his
mouth shall slay the wicked, but shall exalt with honour the horn of
the righteous, Ps. cxii. 9.
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P S A L M S
PSALM LXXVI.
This psalm seems to have been penned upon occasion of some great
victory obtained by the church over some threatening enemy or other,
and designed to grace the triumph. The LXX. calls it, "A song upon the
Assyrians," whence many good interpreters conjecture that it was penned
when Sennacherib's army, then besieging Jerusalem, was entirely cut off
by a destroying angel in Hezekiah's time; and several passages in the
psalm are very applicable to that work of wonder: but there was a
religious triumph upon occasion of another victory, in Jehoshaphat's
time, which might as well be the subject of this psalm (2 Chron. xx.
28), and it might be called "a song of Asaph" because always sung by
the sons of Asaph. Or it might be penned by Asaph who lived in David's
time, upon occasion of the many triumphs with which God delighted to
honour that reign. Upon occasion of this glorious victory, whatever it
was, I. The psalmist congratulates the happiness of the church in
having God so nigh, ver. 1-3. II. He celebrates the glory of God's
power, which this was an illustrious instance of, ver. 4-6. III. He
infers hence what reason all have to fear before him, ver. 7-9. And,
IV. What reason his people have to trust in him and to pay their vows
to him, ver. 10-12. It is a psalm proper for a thanksgiving day, upon
the account of public successes, and not improper at other times,
because it is never out of season to glorify God for the great things
he has done for his church formerly, especially for the victories of
the Redeemer over the powers of darkness, which all those Old-Testament
victories were types of, at least those that are celebrated in the
psalms.
Triumph in God.
To the chief musician on Neginoth. A psalm or song of Asaph.
1 In Judah is God known: his name is great in Israel. 2 In Salem also
is his tabernacle, and his dwelling place in Zion. 3 There brake he
the arrows of the bow, the shield, and the sword, and the battle.
Selah. 4 Thou art more glorious and excellent than the mountains of
prey. 5 The stouthearted are spoiled, they have slept their sleep:
and none of the men of might have found their hands. 6 At thy rebuke,
O God of Jacob, both the chariot and horse are cast into a dead sleep.
The church is here triumphant even in the midst of its militant state.
The psalmist, in the church's name, triumphs here in God, the centre of
all our triumphs.
I. In the revelation God had made of himself to them, v. 1. It is the
honour and privilege of Judah and Israel that among them God is known,
and where he is known his name will be great. God is known as he is
pleased to make himself known; and those are happy to whom he discovers
himself--happy people that have their land filled with the knowledge of
God, happy persons that have their hearts filled with that knowledge.
In Judah God was known as he was not known in other nations, which made
the favour the greater, inasmuch as it was distinguishing, Ps. cxlvii.
19, 20.
II. In the tokens of God's special presence with them in his
ordinances, v. 2. In the whole land of Judah and Israel God was known
and his name was great; but in Salem, in Zion, were his tabernacle and
his dwelling-place. There he kept court; there he received the homage
of his people by their sacrifices and entertained them by the feasts
upon the sacrifices; thither they came to address themselves to him,
and thence by his oracles he issued out his orders; there he recorded
his name, and of that place he said, Here will I dwell, for I have
desired it. It is the glory and happiness of a people to have God among
them by his ordinances; but his dwelling-place is a tabernacle, a
movable dwelling. Yet a little while is that light with us.
III. In the victories they had obtained over their enemies (v. 3):
There broke he the arrows of the bow. Observe how threatening the
danger was. Though Judah and Israel, Salem and Zion, were thus
privileged, yet war is raised against them, and the weapons of war are
furbished.
1. Here are bow and arrows, shield and sword, and all for battle; but
all are broken and rendered useless. And it was done there, (1.) In
Judah and in Israel, in favour of that people near to God. While the
weapons of war were used against other nations they answered their end,
but, when turned against that holy nation, they were immediately
broken. The Chaldee paraphrases it thus: When the house of Israel did
his will he placed his majesty among them, and there he broke the
arrows of the bow; while they kept closely to his service they were
great and safe, and every thing went well with them. Or, (2.) In the
tabernacle and dwelling-place in Zion, there he broke the arrows of the
bow; it was done in the field of battle, and yet it is said to be done
in the sanctuary, because done in answer to the prayers which God's
people there made to him and in the performance of the promises which
he there made to them, of both which see that instance, 2 Chron. xx. 5,
14. Public successes are owing as much to what is done in the church as
to what is done in the camp. Now,
2. This victory redounded very much, (1.) To the immortal honour of
Israel's God (v. 4): Thou art, and hast manifested thyself to be, more
glorious and excellent than the mountains of prey. [1.] "Than the great
and mighty ones of the earth in general, who are high, and think
themselves firmly fixed like mountains, but are really mountains of
prey, oppressive to all about them. It is their glory to destroy; it is
thine to deliver." [2.] "Than our invaders in particular. When they
besieged the cities of Judah, they cast up mounts against them, and
raised batteries; but thou art more able to protect us than they are to
annoy us." Wherein the enemies of the church deal proudly it will
appear that God is above them. (2.) To the perpetual disgrace of the
enemies of Israel, v. 5, 6. They were stouthearted, men of great
courage and resolution, flushed with their former victories, enraged
against Israel, confident of success; they were men of might, robust
and fit for service; they had chariots and horses, which were then
greatly valued and trusted to in war, Ps. xx. 7. But all this force was
of no avail when it was levelled against Jerusalem. [1.] The
stouthearted have despoiled and disarmed themselves (so some read it);
when God pleases he can make his enemies to weaken and destroy
themselves. They have slept, not the sleep of the righteous, who sleep
in Jesus, but their sleep, the sleep of sinners, that shall awake to
everlasting shame and contempt. [2.] The men of might can no more find
their hands than the stout-hearted can their spirit. As the bold men
are cowed, so the strong men are lamed, and cannot so much as find
their hands, to save their own heads, much less to hurt their enemies.
[3.] The chariots and horses may be truly said to be cast into a dead
sleep when their drivers and their riders were so. God did but speak
the word, as the God of Jacob that commands deliverances for Jacob,
and, at his rebuke, the chariot and horse were both cast into a dead
sleep. When the men were laid dead upon the spot by the destroying
angel the chariot and horse were not at all formidable. See the power
and efficacy of God's rebukes. With what pleasure may we Christians
apply all this to the advantages we enjoy by the Redeemer! It is
through him that God is known; it is in him that God's name is great;
to him it is owing that God has a tabernacle and a dwelling-place in
his church. He it was that vanquished the strong man armed, spoiled
principalities and powers, and made a show of them openly.
The Defence and Glory of Israel.
7 Thou, even thou, art to be feared: and who may stand in thy sight
when once thou art angry? 8 Thou didst cause judgment to be heard
from heaven; the earth feared, and was still, 9 When God arose to
judgment, to save all the meek of the earth. Selah. 10 Surely the
wrath of man shall praise thee: the remainder of wrath shalt thou
restrain. 11 Vow, and pay unto the Lord your God: let all that be
round about him bring presents unto him that ought to be feared. 12
He shall cut off the spirit of princes: he is terrible to the kings of
the earth.
This glorious victory with which God had graced and blessed his church
is here made to speak three things:--
I. Terror to God's enemies (v. 7-9): "Thou, even thou, art to be
feared; thy majesty is to be reverenced, thy sovereignty to be
submitted to, and thy justice to be dreaded by those that have offended
thee." Let all the world learn by this event to stand in awe of the
great God. 1. Let all be afraid of his wrath against the daring impiety
of sinners: Who may stand in thy sight from the minute that thou art
angry? If God be a consuming fire, how can chaff and stubble stand
before him, though his anger be kindled but a little? Ps. ii. 12. 2.
Let all be afraid of his jealousy for oppressed innocency and the
injured cause of his own people: "Thou didst cause judgment to be heard
from heaven, then when thou didst arise to save all the meek of the
earth (v. 8, 9); and then the earth feared and was still, waiting what
would be the issue of those glorious appearances of thine." Note, (1.)
God's people are the meek of the earth (Zech. ii. 3), the quiet in the
land (Ps. xxxv. 20), that can bear any wrong, but do none. (2.) Though
the meek of the earth are by their meekness exposed to injury, yet God
will, sooner or later, appear for their salvation, and plead their
cause. (3.) When God comes to save all the meek of the earth, he will
cause judgment to be heard from heaven; he will make the world know
that he is angry at the oppressors of his people, and takes what is
done against them as done against himself. The righteous God long seems
to keep silence, yet, sooner or later, he will make judgment to be
heard. (4.) When God is speaking judgment from heaven it is time for
the earth to compose itself into an awful and reverent silence: The
earth feared and was still, as silence is made by proclamation when the
court sits. Be still and know that I am God, Ps. xlvi. 10. Be silent, O
all flesh! before the Lord, for he is raised up to judgment, Zech. ii.
13. Those that suppose this psalm to have been penned upon the occasion
of the routing of Sennacherib's army take it for granted that the
descent of the destroying angel, who did the execution, was accompanied
with thunder, by which God caused judgment to be heard from heaven, and
that the earth feared (that is, there was an earthquake), but it was
soon over. But this is altogether uncertain.
II. Comfort to God's people, v. 10. We live in a very angry provoking
world; we often feel much, and are apt to fear more, from the wrath of
man, which seems boundless. But this is a great comfort to us, 1. That
as far as God permits the wrath of man to break forth at any time he
will make it turn to his praise, will bring honour to himself and serve
his own purposes by it: Surely the wrath of man shall praise thee, not
only by the checks given to it, when it shall be forced to confess its
own impotency, but even by the liberty given to it for a time. The
hardships which God's people suffer by the wrath of their enemies are
made to redound to the glory of God and his grace; and the more the
heathen rage and plot against the Lord and his anointed the more will
God be praised for setting his King upon his holy hill of Zion in spite
of them, Ps. ii. 1, 6. When the heavenly hosts make this the matter of
their thanksgiving-song that God has taken to himself his great power
and has reigned, though the nations were angry (Rev. xi. 17, 18), then
the wrath of man adds lustre to the praises of God. 2. That what will
not turn to his praise shall not be suffered to break out: The
remainder of wrath shalt thou restrain. Men must never permit sin,
because they cannot check it when they will; but God can. He can set
bounds to the wrath of man, as he does to the raging sea. Hitherto it
shall come and no further; here shall its proud waves be stayed. God
restrained the remainder of Sennacherib's rage, for he put a hook in
his nose and a bridle in his jaws (Isa. xxxvii. 29); and, though he
permitted him to talk big, he restrained him from doing what he
designed.
III. Duty to all, v. 11, 12. Let all submit themselves to this great
God and become his loyal subjects. Observe, 1. The duty required of us
all, all that are about him, that have any dependence upon him or any
occasion to approach to him; and who is there that has not? We are
therefore every one of us commanded to do our homage to the King of
kings: Vow and pay; that is, take an oath of allegiance to him and make
conscience of keeping it. Vow to be his, and pay what you vow. Bind
your souls with a bond to him (for that is the nature of a vow), and
then live up to the obligations you have laid upon yourselves; for
better it is not to vow than to vow and not to pay. And, having taken
him for our King, let us bring presents to him, as subjects to their
sovereign, 1 Sam. x. 27. Send you the lamb to the ruler of the land,
Isa. xvi. 1. Not that God needs any present we can bring, or can be
benefited by it; but thus we must give him honour and own that we have
our all from him. Our prayers and praises, and especially our hearts,
are the presents we should bring to the Lord our God. 2. The reasons to
enforce this duty: Render to all their due, fear to whom fear is due;
and is it not due to God? Yes; (1.) He ought to be feared: He is the
fear (so the word is); his name is glorious and fearful,; and he is the
proper object of our fear; with him is terrible majesty. The God of
Abraham is called the fear of Isaac (Gen. xxxi. 42), and we are
commanded to make him our fear, Isa. viii. 13. When we bring presents
to him we must have an eye to him as greatly to be feared; for he is
terrible in his holy places. (2.) He will be feared, even by those who
think it their own sole prerogative to be feared (v. 12): He shall cut
off the spirit of princes; he shall slip it off as easily as we slip
off a flower from the stalk or a bunch of grapes from the vine; so the
word signifies. He can dispirit those that are most daring and make
them heartless; for he is, or will be, terrible to the kings of the
earth; and sooner or later, if they be not so wise as to submit
themselves to him, he will force them to call in vain to rocks and
mountains to fall on them and hide them from his wrath, Rev. vi. 16.
Since there is no contending with God, it is as much our wisdom as it
is our duty to submit to him.
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P S A L M S
PSALM LXXVII.
This psalm, according to the method of many other psalms, begins with
sorrowful complaints but ends with comfortable encouragements. The
complaints seem to be of personal grievances, but the encouragements
relate to the public concerns of the church, so that it is not certain
whether it was penned upon a personal or a public account. If they were
private troubles that he was groaning under, it teaches us that what
God has wrought for his church in general may be improved for the
comfort of particular believers; if it was some public calamity that he
is here lamenting, his speaking of it so feelingly, as if it had been
some particular trouble of his own, shows how much we should lay to
heart the interests of the church of God and make them ours. One of the
rabbin says, This psalm is spoken in the dialect of the captives; and
therefore some think it was penned in the captivity in Babylon. I. The
psalmist complains here of the deep impressions which his troubles made
upon his spirits, and the temptation he was in to despair of relief,
ver. 1-10. II. He encourages himself to hope that it would be well at
last, by the remembrance of God's former appearances for the help of
his people, of which he gives several instances, ver. 11-20. In singing
this psalm we must take shame to ourselves for all our sinful distrusts
of God, and of his providence and promise, and give to him the glory of
his power and goodness by a thankful commemoration of what he has done
for us formerly and a cheerful dependence on him for the future.
Prevailing Melancholy; Mournful Supplications.
To the chief musician, to Jeduthun. A psalm of Asaph.
1 I cried unto God with my voice, even unto God with my voice; and he
gave ear unto me. 2 In the day of my trouble I sought the Lord: my
sore ran in the night, and ceased not: my soul refused to be comforted.
3 I remembered God, and was troubled: I complained, and my spirit was
overwhelmed. Selah. 4 Thou holdest mine eyes waking: I am so troubled
that I cannot speak. 5 I have considered the days of old, the years
of ancient times. 6 I call to remembrance my song in the night: I
commune with mine own heart: and my spirit made diligent search. 7
Will the Lord cast off for ever? and will he be favourable no more? 8
Is his mercy clean gone for ever? doth his promise fail for evermore?
9 Hath God forgotten to be gracious? hath he in anger shut up his
tender mercies? Selah. 10 And I said, This is my infirmity: but I
will remember the years of the right hand of the most High.
We have here the lively portraiture of a good man under prevailing
melancholy, fallen into and sinking in that horrible pit and that miry
clay, but struggling to get out. Drooping saints, that are of a
sorrowful spirit, may here as in a glass see their own faces. The
conflict which the psalmist had with his griefs and fears seems to have
been over when he penned this record of it; for he says (v. 1), I cried
unto God, and he gave ear unto me, which, while the struggle lasted, he
had not the comfortable sense of, as he had afterwards; but he inserts
it in the beginning of his narrative as an intimation that his trouble
did not end in despair; for God heard him, and, at length, he knew that
he heard him. Observe,
I. His melancholy prayers. Being afflicted, he prayed (Jam. v. 13),
and, being in an agony, he prayed more earnestly (v. 1): My voice was
unto God, and I cried, even with my voice unto God. He was full of
complaints, loud complaints, but he directed them to God, and turned
them all into prayers, vocal prayers, very earnest and importunate.
Thus he gave vent to his grief and gained some ease; and thus he took
the right way in order to relief (v. 2): In the day of my trouble I
sought the Lord. Note, Days of trouble must be days of prayer, days of
inward trouble especially, when God seems to have withdrawn from us; we
must seek him and seek till we find him. In the day of his trouble he
did not seek for the diversion of business or recreation, to shake off
his trouble that way, but he sought God, and his favour and grace.
Those that are under trouble of mind must not think to drink it away,
or laugh it away, but must pray it away. My hand was stretched out in
the night and ceased not; so Dr. Hammond reads the following words, as
speaking the incessant importunity of his prayers. Compare Ps. cxliii.
5, 6.
II. His melancholy grief. Grief may then be called melancholy indeed,
1. When it admits of no intermission; such was his: My sore, or wound,
ran in the night, and bled inwardly, and it ceased not, no, not in the
time appointed for rest and sleep. 2. When it admits of no consolation;
and that also as his case: My soul refused to be comforted; he had no
mind to hearken to those that would be his comforters. As vinegar upon
nitre, so is he that sings songs to a heavy heart, Prov. xxv. 20. Nor
had he any mind to think of those things that would be his comforts; he
put them far from him, as one that indulged himself in sorrow. Those
that are in sorrow, upon any account, do not only prejudice themselves,
but affront God, if they refuse to be comforted.
III. His melancholy musings. He pored so much upon the trouble,
whatever it was, personal or public, that, 1. The methods that should
have relieved him did but increase his grief, v. 3. (1.) One would have
thought that the remembrance of God would comfort him, but it did not:
I remembered God and was troubled, as poor Job (ch. xxiii. 15); I am
troubled at his presence; when I consider I am afraid of him. When he
remembered God his thoughts fastened only upon his justice, and wrath,
and dreadful majesty, and thus God himself became a terror to him. (2.)
One would have thought that pouring out his soul before God would give
him ease, but it did not; he complained, and yet his spirit was
overwhelmed, and sank under the load. 2. The means of his present
relief were denied him, v. 4. He could not enjoy sleep, which, if it be
quiet and refreshing, is a parenthesis to our griefs and cares: "Thou
holdest my eyes waking with thy terrors, which make me full of tossings
to and fro until the dawning of the day." He could not speak, by reason
of the disorder of his thoughts, the tumult of his spirits, and the
confusion his mind was in: He kept silence even from good while his
heart was hot within him; he was ready to burst like a new bottle (Job
xxxii. 19), and yet so troubled that he could not speak and refresh
himself. Grief never preys so much upon the spirits as when it is thus
smothered and pent up.
IV. His melancholy reflections (v. 5, 6): "I have considered the days
of old, and compared them with the present days; and our former
prosperity does but aggravate our present calamities: for we see not
the wonders that our fathers told us off." Melancholy people are apt to
pore altogether upon the days of old and the years of ancient times,
and to magnify them, for the justifying of their own uneasiness and
discontent at the present posture of affairs. But say not thou that the
former days were better than these, because it is more than thou
knowest whether they were or no, Eccl. vii. 10. Neither let the
remembrance of the comforts we have lost make us unthankful for those
that are left, or impatient under our crosses. Particularly, he called
to remembrance his song in the night, the comforts with which he had
supported himself in his former sorrows and entertained himself in his
former solitude. These songs he remembered, and tried if he could not
sing them over again; but he was out of tune for them, and the
remembrance of them did but pour out his soul in him, Ps. xliii. 4. See
Job xxxv. 10.
V. His melancholy fears and apprehensions: "I communed with my own
heart, v. 6. Come, my soul, what will be the issue of these things?
What can I think of them and what can I expect they will come to at
last? I made diligent search into the causes of my trouble, enquiring
wherefore God contended with me and what would be the consequences of
it. And thus I began to reason, Will the Lord cast off for ever, as he
does for the present? He is not now favourable; and will he be
favourable no more? His mercy is now gone; and is it clean gone for
ever? His promise now fails; and does it fail for evermore? God is not
now gracious; but has he forgotten to be gracious? His tender mercies
have been withheld, perhaps in wisdom; but are they shut up, shut up in
anger?" v. 7-9. This is the language of a disconsolate deserted soul,
walking in darkness and having no light, a case not uncommon even with
those that fear the Lord and obey the voice of his servant, Isa. l. 10.
He may here be looked upon, 1. As groaning under a sore trouble. God
hid his face from him, and withdrew the usual tokens of his favour.
Note, Spiritual trouble is of all trouble most grievous to a gracious
soul; nothing wounds and pierces it like the apprehensions of God's
being angry, the suspending of his favour and the superseding of his
promise; this wounds the spirit; and who can bear that? 2. As grappling
with a strong temptation. Note, God's own people, in a cloudy and dark
day, may be tempted to make desperate conclusions about their own
spiritual state and the condition of God's church and kingdom in the
world, and, as to both, to give up all for gone. We may be tempted to
think that God has abandoned us and cast us off, that the covenant of
grace fails us, and that the tender mercy of our God shall be for ever
withheld from us. But we must not give way to such suggestions as
these. If fear and melancholy ask such peevish questions, let faith
answer them from the Scripture: Will the Lord cast off for ever? God
forbid, Rom. xi. 1. No; the Lord will not cast off his people, Ps.
xciv. 14. Will he be favourable no more? Yes, he will; for, though he
cause grief, yet will he have compassion, Lam. iii. 32. Is his mercy
clean gone for ever? No; his mercy endures for ever; as it is from
everlasting, it is to everlasting, Ps. ciii. 17. Doth his promise fail
for evermore? No; it is impossible for God to lie, Heb. vi. 18. Hath
God forgotten to be gracious? No; he cannot deny himself, and his own
name which he hath proclaimed gracious and merciful, Exod. xxxiv. 6.
Has he in anger shut up his tender mercies? No; they are new every
morning (Lam. iii. 23); and therefore, How shall I give thee up,
Ephraim? Hos. xi. 8, 9. Thus was he going on with his dark and dismal
apprehensions when, on a sudden, he first checked himself with that
word, Selah, "Stop there; go no further; let us hear no more of these
unbelieving surmises;" and he then chid himself (v. 10): I said, This
is my infirmity. He is soon aware that it is not well said, and
therefore, "Why art thou cast down, O my soul? I said, This is my
affliction" (so some understand it); "This is the calamity that falls
to my lot and I must make the best of it; every one has his affliction,
his trouble in the flesh; and this is mine, the cross I must take up."
Or, rather, "This is my sin; it is my iniquity, the plague of my own
heart." These doubts and fears proceed from the want and weakness of
faith and the corruption of a distempered mind. note, (1.) We all know
that concerning ourselves of which we must say, "This is our infirmity,
a sin that most easily besets us." (2.) Despondency of spirit, and
distrust of God, under affliction, are too often the infirmities of
good people, and, as such, are to be reflected upon by us with sorrow
and shame, as by the psalmist here: This is my infirmity. When at any
time it is working in us we must thus suppress the rising of it, and
not suffer the evil spirit to speak. We must argue down the
insurrections of unbelief, as the psalmist here: But I will remember
the years of the right hand of the Most High. He had been considering
the years of ancient times (v. 5), the blessings formerly enjoyed, the
remembrance of which did only add to his grief; but now he considered
them as the years of the right hand of the Most High, that those
blessings of ancient times came from the Ancient of days, from the
power and sovereign disposal of his right hand who is over all, God,
blessed for ever, and this satisfied him; for may not the Most High
with his right hand make what changes he pleases?
Acknowledgments of the Divine Majesty, of God's Wonders Wrought for Israel.
11 I will remember the works of the Lord: surely I will remember thy
wonders of old. 12 I will meditate also of all thy work, and talk of
thy doings. 13 Thy way, O God, is in the sanctuary: who is so great a
God as our God? 14 Thou art the God that doest wonders: thou hast
declared thy strength among the people. 15 Thou hast with thine arm
redeemed thy people, the sons of Jacob and Joseph. Selah. 16 The
waters saw thee, O God, the waters saw thee; they were afraid: the
depths also were troubled. 17 The clouds poured out water: the skies
sent out a sound: thine arrows also went abroad. 18 The voice of thy
thunder was in the heaven: the lightnings lightened the world: the
earth trembled and shook. 19 Thy way is in the sea, and thy path in
the great waters, and thy footsteps are not known. 20 Thou leddest
thy people like a flock by the hand of Moses and Aaron.
The psalmist here recovers himself out of the great distress and plague
he was in, and silences his own fears of God's casting off his people
by the remembrance of the great things he had done for them formerly,
which though he had in vain tried to quiet himself with (v. 5, 6) yet
he tried again, and, upon this second trial, found it not in vain. It
is good to persevere in the proper means for the strengthening of
faith, though they do not prove effectual at first: "I will remember,
surely I will, what God has done for his people of old, till I can
thence infer a happy issue of the present dark dispensation," v. 11,
12. Note, 1. The works of the Lord, for his people, have been wondrous
works. 2. They are recorded for us, that they may be remembered by us.
3. That we may have benefit by the remembrance of them we must meditate
upon them, and dwell upon them in our thoughts, and must talk of them,
that we may inform ourselves and others further concerning them. 4. The
due remembrance of the works of God will be a powerful antidote against
distrust of his promise and goodness; for he is God and changes not. If
he begin, he will finish his work and bring forth the top-stone.
Two things, in general, satisfied him very much:
I. That God's way is in the sanctuary, v. 13. It is in holiness, so
some. When we cannot solve the particular difficulties that may arise
in our constructions of the divine providence, this we are sure of, in
general, that God is holy in all his works, that they are all worthy of
himself and consonant to the eternal purity and rectitude of his
nature. He has holy ends in all he does, and will be sanctified in
every dispensation of his providence. His way is according to his
promise, which he has spoken in his holiness and made known in the
sanctuary. What he has done is according to what he has said and may be
interpreted by it; and from what he has said we may easily gather that
he will not cast off his people for ever. God's way is for the
sanctuary, and for the benefit of it. All he does is intended for the
good of his church.
II. That God's way is in the sea. Though God is holy, just, and good,
in all he does, yet we cannot give an account of the reasons of his
proceedings, nor make any certain judgment of his designs: His path is
in the great waters and his footsteps are not known, v. 19. God's ways
are like the deep waters which cannot be fathomed (Ps. xxxvi. 6), like
the way of a ship in the sea, which cannot be tracked, Prov. xxx. 18,
19. God's proceedings are always to be acquiesced in, but cannot always
be accounted for. He specifies some particulars, for which he goes as
far back as the infancy of the Jewish church, and from which he
gathers, 1. That there is no God to be compared with the God of Israel
(v. 13): Who is so great a God as our God? Let us first give to God the
glory of the great things he has done for his people, and acknowledge
him, therein, great above all comparison; and then we may take to
ourselves the comfort of what he has done and encourage ourselves with
it. 2. That he is a God of almighty power (v. 14): "Thou art the God
that alone doest wonders, above the power of any creature; thou hast
visibly, and beyond any contradiction, declared thy strength among the
people." What God has done for his church has been a standing
declaration of his almighty power, for therein he has made bare his
everlasting arm. (1.) God brought Israel out of Egypt, v. 15. This was
the beginning of mercy to them, and was yearly to be commemorated among
them in the passover: "Thou hast with thy arm, stretched out in so many
miracles, redeemed thy people out of the hand of the Egyptians." Though
they were delivered by power, yet they are said to be redeemed, as if
it had been done by price, because it was typical of the great
redemption, which was to be wrought out, in the fulness of time, both
by price and power. Those that were redeemed are here called not only
the sons of Jacob, to whom the promise was made, but of Joseph also,
who had a most firm and lively belief of the performance of it; for,
when he was dying, he made mention of the departing of the children of
Israel out of Egypt, and gave commandment concerning his bones. (2.) He
divided the Red Sea before them (v. 16): The waters gave way, and a
lane was made through that crowd instantly, as if they had seen God
himself at the head of the armies of Israel, and had retired for fear
of him. Not only the surface of the waters, but the depths, were
troubled, and opened to the right and to the left, in obedience to his
word of command. (3.) He destroyed the Egyptians (v. 17): The clouds
poured out water upon them, while the pillar of fire, like an umbrella
over the camp of Israel, sheltered it from the shower, in which, as in
the deluge, the waters that were above the firmament concurred with
those that were beneath the firmament to destroy the rebels. Then the
skies sent out a sound; thy arrows also went abroad, which is explained
(v. 18): The voice of thy thunder was heard in the heaven (that was the
sound which the skies sent forth); the lightnings lightened the
world--those were the arrows which went abroad, by which the host of
the Egyptians was discomfited, with so much terror that the earth of
the adjacent coast trembled and shook. Thus God's way was in the sea,
for the destruction of his enemies, as well as for the salvation of his
people; and yet when the waters returned to their place his footsteps
were not known (v. 19); there was no mark set upon the place, as there
was, afterwards, in Jordan, Josh. iv. 9. We do not read in the story of
Israel's passing through the Red Sea that there were thunders and
lightning, and an earthquake; yet there might be, and Josephus says
there were, such displays of the divine terror upon that occasion. But
it may refer to the thunders, lightnings, and earth quakes, that were
at Mount Sinai when the law was given. (4.) He took his people Israel
under his own guidance and protection (v. 20): Thou leddest thy people
like a flock. They being weak and helpless, and apt to wander like a
flock of sheep, and lying exposed to the beasts of prey, God went
before them with all the care and tenderness of a shepherd, that they
might not fail. The pillar of cloud and fire led them; yet that is not
here taken notice of, but the agency of Moses and Aaron, by whose hand
God led them; they could not do it without God, but God did it with and
by them. Moses was their governor, Aaron their high priest; they were
guides, overseers, and rulers to Israel, and by them God led them. The
right and happy administration of the two great ordinances of
magistracy and ministry is, though not so great a miracle, yet as great
a mercy to any people as the pillar of cloud and fire was to Israel in
the wilderness.
The psalm concludes abruptly, and does not apply those ancient
instances of God's power to the present distresses of the church, as
one might have expected. But as soon as the good man began to meditate
on these things he found he had gained his point; his very entrance
upon this matter gave him light and joy (Ps. cxix. 130); his fears
suddenly and strangely vanished, so that he needed to go no further; he
went his way, and did eat, and his countenance was no more sad, like
Hannah, 1 Sam. i. 18.
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P S A L M S
PSALM LXXVIII.
This psalm is historical; it is a narrative of the great mercies God
had bestowed upon Israel, the great sins wherewith they had provoked
him, and the many tokens of his displeasure they had been under for
their sins. The psalmist began, in the foregoing psalm, to relate God's
wonders of old, for his own encouragement in a difficult time; there he
broke off abruptly, but here resumes the subject, for the edification
of the church, and enlarges much upon it, showing not only how good God
had been to them, which was an earnest of further finishing mercy, but
how basely they had conducted themselves towards God, which justified
him in correcting them as he did at this time, and forbade all
complaints. Here is, I. The preface to this church history, commanding
the attention of the present age to it and recommending it to the study
of the generations to come, ver. 1-8. II. The history itself from Moses
to David; it is put into a psalm or song that it might be the better
remembered and transmitted to posterity, and that the singing of it
might affect them with the things here related, more than they would be
with a bare narrative of them. The general scope of this psalm we have
(ver. 9-11) where notice is taken of the present rebukes they were
under (ver. 9), the sin which brought them under those rebukes (ver.
10), and the mercies of God to them formerly, which aggravated that
sin, ver. 11. As to the particulars, we are here told, 1. What
wonderful works God had wrought for them in bringing them out of Egypt
(ver. 12-16), providing for them in the wilderness (ver. 23-29),
plaguing and ruining their enemies (ver. 43-53), and at length putting
them in possession of the land of promise, ver. 54, 55. 2. How
ungrateful they were to God for his favours to them and how many and
great provocations they were guilty of. How they murmured against God
and distrusted him (ver. 17-20), and did but counterfeit repentance and
submission when he punished them (ver. 34-37), thus grieving and
tempting him, ver. 40-42. How they affronted God with their idolatries
after they came to Canaan, ver. 56-58. 3. How God had justly punished
them for their sins (ver. 21, 22) in the wilderness, making their sin
their punishment (ver. 29-33), and now, of late, when the ark was taken
by the Philistines, ver. 59-64. 4. How graciously God had spared them
and returned in mercy to them, notwithstanding their provocations. He
had forgiven them formerly (ver. 38, 39), and now, of late, had removed
the judgments they had brought upon themselves, and brought them under
a happy establishment both in church and state, ver. 65-72. As the
general scope of this psalm may be of use to us in the singing of it,
to put us upon recollecting what God has done for us and for his church
formerly, and what we have done against him, so the particulars also
may be of use to us, for warning against those sins of unbelief and
ingratitude which Israel of old was notoriously guilty of, and the
record of which was preserved for our learning. "These things happened
unto them for ensamples," 1 Cor. x. 11; Heb. iv. 11.
The Importance of Religious Instruction.
Maschil of Asaph.
1 Give ear, O my people, to my law: incline your ears to the words of
my mouth. 2 I will open my mouth in a parable: I will utter dark
sayings of old: 3 Which we have heard and known, and our fathers have
told us. 4 We will not hide them from their children, showing to the
generation to come the praises of the Lord, and his strength, and his
wonderful works that he hath done. 5 For he established a testimony
in Jacob, and appointed a law in Israel, which he commanded our
fathers, that they should make them known to their children: 6 That
the generation to come might know them, even the children which should
be born; who should arise and declare them to their children: 7 That
they might set their hope in God, and not forget the works of God, but
keep his commandments: 8 And might not be as their fathers, a
stubborn and rebellious generation; a generation that set not their
heart aright, and whose spirit was not stedfast with God.
These verses, which contain the preface to this history, show that the
psalm answers the title; it is indeed Maschil--a psalm to give
instruction; if we receive not the instruction it gives, it is our own
fault. Here,
I. The psalmist demands attention to what he wrote (v. 1): Give ear, O
my people! to my law. Some make these the psalmist's words. David, as a
king, or Asaph, in his name, as his secretary of state, or scribe to
the sweet singer of Israel, here calls upon the people, as his people
committed to his charge, to give ear to his law. He calls his
instructions his law or edict; such was their commanding force in
themselves. Every good truth, received in the light and love of it,
will have the power of a law upon the conscience; yet that was not all:
David was a king, and he would interpose his royal power for the
edification of his people. If God, by his grace, make great men good
men, they will be capable of doing more good than others, because their
word will be a law to all about them, who must therefore give ear and
hearken; for to what purpose is divine revelation brought our ears if
we will not incline our ears to it, both humble ourselves and engage
ourselves to hear it and heed it? Or the psalmist, being a prophet,
speaks as God's mouth, and so calls them his people, and demands
subjection to what was said as to a law. Let him that has an ear thus
hear what the Spirit saith unto the churches, Rev. ii. 7.
II. Several reasons are given why we should diligently attend to that
which is here related. 1. The things here discoursed of are weighty,
and deserve consideration, strange, and need it (v. 2): I will open my
mouth in a parable, in that which is sublime and uncommon, but very
excellent and well worthy your attention; I will utter dark sayings,
which challenge your most serious regards as much as the enigmas with
which the eastern princes and learned men used to try one another.
These are called dark sayings, not because they are hard to be
understood, but because they are greatly to be admired and carefully to
be looked into. This is said to be fulfilled in the parables which our
Saviour put forth (Matt. xiii. 35), which were (as this)
representations of the state of the kingdom of God among men. 2. They
are the monuments of antiquity--dark sayings of old which our fathers
have told us, v. 3. They are things of undoubted certainty; we have
heard them and known them, and there is no room left to question the
truth of them. The gospel of Luke is called a declaration of those
things which are most surely believed among us (Luke i. 1), so were the
things here related. The honour we owe to our parents and ancestors
obliges us to attend to that which our fathers have told us, and, as
far as it appears to be true and good, to receive it with so much the
more reverence and regard. 3. They are to be transmitted to posterity,
and it lies as a charge upon us carefully to hand them down (v. 4);
because our fathers told them to us we will not hide them from their
children. Our children are called theirs, for they were in care for
their seed's seed, and looked upon them as theirs; and, in teaching our
children the knowledge of God, we repay to our parents some of that
debt we owe to them for teaching us. Nay, if we have no children of our
own, we must declare the things of God to their children, the children
of others. Our care must be for posterity in general, and not only for
our own posterity; and for the generation to come hereafter, the
children that shall be born, as well as for the generation that is next
rising up and the children that are born. That which we are to transmit
to our children is not only the knowledge of languages, arts and
sciences, liberty and property, but especially the praises of the Lord,
and his strength appearing in the wonderful works he has done. Our
great care must be to lodge our religion, that great deposit, pure and
entire in the hands of those that succeed us. There are two things the
full and clear knowledge of which we must preserve the entail of to our
heirs:-- (1.) The law of God; for this was given with a particular
charge to teach it diligently to their children (v. 5): He established
a testimony or covenant, and enacted a law, in Jacob and Israel, gave
them precepts and promises, which he commanded them to make known to
their children, Deut. vi. 7, 20. The church of God, as the historian
says of the Roman commonwealth, was not to be res unius ætatis--a thing
of one age but was to be kept up from one generation to another; and
therefore, as God provided for a succession of ministers in the tribe
of Levi and the house of Aaron, so he appointed that parents should
train up their children in the knowledge of his law: and, when they had
grown up, they must arise and declare them to their children (v. 6),
that, as one generation of God's servants and worshippers passes away,
another generation may come, and the church, as the earth, may abide
for ever; and thus God's name among men may be as the days of heaven.
(2.) The providences of God concerning them, both in mercy and in
judgment. The former seem to be mentioned for the sake of this; since
God gave order that his laws should be made known to posterity, it is
requisite that with them his works also should be made known, the
fulfilling of the promises made to the obedient and the threatenings
denounced against the disobedient. Let these be told to our children
and our children's children, [1.] That they may take encouragement to
conform to the will of God (v. 7): that, not forgetting the works of
God wrought in former days, they might set their hope in God and keep
his commandments, might make his command their rule and his covenant
their stay. Those only may with confidence hope for God's salvation
that make conscience of doing his commandments. The works of God, duly
considered, will very much strengthen our resolution both to set our
hope in him and to keep his commandments, for he is able to bear us out
in both. [2.] That they may take warning not to conform to the example
of their fathers (v. 8): That they might not be as their fathers, a
stubborn and rebellious generation. See here, First, What was the
character of their fathers. Though they were the seed of Abraham, taken
into covenant with God, and, for aught we know, the only professing
people he had then in the world, yet they were stubborn and rebellious,
and walked contrary to God, in direct opposition to his will. They did
indeed profess relation to him, but they did not set their hearts
aright; they were not cordial in their engagements to God, nor inward
with him in their worship of him, and therefore their spirit was not
stedfast with him, but upon every occasion they flew off from him.
Note, Hypocrisy is the high road to apostasy. Those that do not set
their hearts aright will not be stedfast with God, but play fat and
loose. Secondly, What was a charge to the children: That they be not as
their fathers. Note, Those that have descended from wicked and ungodly
ancestors, if they will but consider the word and works of God, will
see reason enough not to tread in their steps. It will be no excuse for
a vain conversation that it was received by tradition from our fathers
(1 Pet. i. 18); for what we know of them that was evil must be an
admonition to us, that we dread that which was so pernicious to them as
we would shun those courses which they took that were ruinous to their
health or estates.
Wonders Wrought in Behalf of Israel; The Crimes of the Israelites;
9 The children of Ephraim, being armed, and carrying bows, turned back
in the day of battle. 10 They kept not the covenant of God, and
refused to walk in his law; 11 And forgat his works, and his wonders
that he had showed them. 12 Marvellous things did he in the sight of
their fathers, in the land of Egypt, in the field of Zoan. 13 He
divided the sea, and caused them to pass through; and he made the
waters to stand as a heap. 14 In the daytime also he led them with a
cloud, and all the night with a light of fire. 15 He clave the rocks
in the wilderness, and gave them drink as out of the great depths. 16
He brought streams also out of the rock, and caused waters to run down
like rivers. 17 And they sinned yet more against him by provoking the
most High in the wilderness. 18 And they tempted God in their heart
by asking meat for their lust. 19 Yea, they spake against God; they
said, Can God furnish a table in the wilderness? 20 Behold, he smote
the rock, that the waters gushed out, and the streams overflowed; can
he give bread also? can he provide flesh for his people? 21 Therefore
the Lord heard this, and was wroth: so a fire was kindled against
Jacob, and anger also came up against Israel; 22 Because they
believed not in God, and trusted not in his salvation: 23 Though he
had commanded the clouds from above, and opened the doors of heaven,
24 And had rained down manna upon them to eat, and had given them of
the corn of heaven. 25 Man did eat angels' food: he sent them meat to
the full. 26 He caused an east wind to blow in the heaven: and by his
power he brought in the south wind. 27 He rained flesh also upon them
as dust, and feathered fowls like as the sand of the sea: 28 And he
let it fall in the midst of their camp, round about their habitations.
29 So they did eat, and were well filled: for he gave them their own
desire; 30 They were not estranged from their lust. But while their
meat was yet in their mouths, 31 The wrath of God came upon them, and
slew the fattest of them, and smote down the chosen men of Israel. 32
For all this they sinned still, and believed not for his wondrous
works. 33 Therefore their days did he consume in vanity, and their
years in trouble. 34 When he slew them, then they sought him: and
they returned and enquired early after God. 35 And they remembered
that God was their rock, and the high God their redeemer. 36
Nevertheless they did flatter him with their mouth, and they lied unto
him with their tongues. 37 For their heart was not right with him,
neither were they stedfast in his covenant. 38 But he, being full of
compassion, forgave their iniquity, and destroyed them not: yea, many a
time turned he his anger away, and did not stir up all his wrath. 39
For he remembered that they were but flesh; a wind that passeth away,
and cometh not again.
In these verses,
I. The psalmist observes the late rebukes of Providence that the people
of Israel had been under, which they had brought upon themselves by
their dealing treacherously with God, v. 9-11. The children of Ephraim,
in which tribe Shiloh was, though they were well armed and shot with
bows, yet turned back in the day of battle. This seems to refer to that
shameful defeat which the Philistines gave them in Eli's time, when
they took the ark prisoner, 1 Sam. iv. 10, 11. Of this the psalmist
here begins to speak, and, after a long digression, returns to it
again, v. 61. Well might that event be thus fresh in mind in David's
time, above forty years after, for the ark, which in that memorable
battle was seized by the Philistines, though it was quickly brought out
of captivity, was never brought out of obscurity till David fetched it
from Kirjath-jearim to his own city. Observe, 1. The shameful cowardice
of the children of Ephraim, that warlike tribe, so famed for valiant
men, Joshua's tribe; the children of that tribe, though as well armed
as ever, turned back when they came to face the enemy. Note, Weapons of
war stand men in little stead without a martial spirit, and that is
gone if God be gone. Sin dispirits men and takes away the heart. 2. The
causes of their cowardice, which were no less shameful; and these were,
(1.) A shameful violation of God's law and their covenant with him (v.
10); they were basely treacherous and perfidious, for they kept not the
covenant of God, and basely stubborn and rebellious (as they were
described, v. 8), for they peremptorily refused to walk in his law,
and, in effect, told him to his face they would not be ruled by him.
(2.) A shameful ingratitude to God for the favours he had bestowed upon
them: They forgot his works and his wonders, his works of wonder which
they ought to have admired, v. 11. Note, Our forgetfulness of God's
works is at the bottom of our disobedience to his laws.
II. He takes occasion hence to consult precedents and to compare this
with the case of their fathers, who were in like manner unmindful of
God's mercies to them and ungrateful to their founder and great
benefactor, and were therefore often brought under his displeasure. The
narrative in these verses is very remarkable, for it relates a kind of
struggle between God's goodness and man's badness, and mercy, at
length, rejoices against judgment.
1. God did great things for his people Israel when he first
incorporated them and formed them into a people: Marvellous things did
he in the sight of their fathers, and not only in their sight, but in
their cause, and for their benefit, so strange, so kind, that one would
think they should never be forgotten. What he did for them in the land
of Egypt is only just mentioned here (v. 12), but afterwards resumed,
v. 43. He proceeds here to show, (1.) How he made a lane for them
through the Red Sea, and caused them, gave them courage, to pass
through, though the waters stood over their heads as a heap, v. 13. See
Isa. lxiii. 12, 13, where God is said to lead them by the hand, as it
were, through the deep that they should not stumble. (2.) How he
provided a guide for them through the untrodden paths of the wilderness
(v. 14); he led them step by step, in the day time by a cloud, which
also sheltered them from the heat, and all the night with a light of
fire, which perhaps warmed the air; at least it made the darkness of
night less frightful, and perhaps kept off wild beasts, Zech. ii. 5.
(3.) How he furnished their camp with fresh water in a dry and thirsty
land where no water was, not by opening the bottles of heaven (that
would have been a common way), but by broaching a rock (v. 15, 16): He
clave the rocks in the wilderness, which yielded water, though they
were not capable of receiving it either from the clouds above or the
springs beneath. Out of the dry and hard rock he gave them drink, not
distilled as out of an alembic, drop by drop, but in streams running
down like rivers, and as out of the great depths. God gives abundantly,
and is rich in mercy; he gives seasonably, and sometimes makes us to
feel the want of mercies that we may the better know the worth of them.
This water which God gave Israel out of the rock was the more valuable
because it was spiritual drink. And that rock was Christ.
2. When God began thus to bless them they began to affront him (v. 17):
They sinned yet more against him, more than they had done in Egypt,
though there they were bad enough, Ezek. xx. 8. They bore the miseries
of their servitude better than the difficulties of their deliverance,
and never murmured at their taskmasters so much as they did at Moses
and Aaron; as if they were delivered to do all these abominations, Jer.
vii. 10. As sin sometimes takes occasion by the commandment, so at
other times it takes occasion by the deliverance, to become more
exceedingly sinful. They provoked the Most High. Though he is most
high, and they knew themselves an unequal match for him, yet they
provoked him and even bade defiance to his justice; and this in the
wilderness, where he had them at his mercy and therefore they were
bound in interest to please him, and where he showed them so much mercy
and therefore they were bound in gratitude to please him; yet there
they said and did that which they knew would provoke him: They tempted
God in their heart, v. 18. Their sin began in their heart, and thence
it took its malignity. They do always err in their heart, Heb. iii. 10.
Thus they tempted God, tried his patience to the utmost, whether he
would bear with them or no, and, in effect, bade him do his worst. Two
ways they provoked him:--(1.) By desiring, or rather demanding, that
which he had not thought fit to give them: They asked meat for their
lust. God had given them meat for their hunger, in the manna, wholesome
pleasant food and in abundance; he had given them meat for their faith
out of the heads of leviathan which he broke in pieces, Ps. lxxiv. 14.
But all this would not serve; they must have meat for their lust,
dainties and varieties to gratify a luxurious appetite. Nothing is more
provoking to God than our quarrelling with our allotment and indulging
the desires of the flesh. (2.) By distrusting his power to give them
what they desired. This was tempting God indeed. They challenged him to
give them flesh; and, if he did not, they would say it was because he
could not, not because he did not see it fit for them (v. 19): They
spoke against God. Those that set bounds to God's power speak against
him. It was as injurious a reflection as could be cat upon God to say,
Can God furnish a table in the wilderness? They had manna, but the did
not think they had a table furnished unless they had boiled and roast,
a first, a second, and a third course, as they had in Egypt, where they
had both flesh and fish, and sauce too (Exod. xvi. 3, Num. xi. 5),
dishes of meat and salvers of fruit. What an unreasonable insatiable
thing is luxury! Such a mighty thing did these epicures think a table
well furnished to be that they thought it was more than God himself
could give them in that wilderness; whereas the beasts of the forest,
and all the fowls of the mountains, are his, Ps. l. 10, 11. Their
disbelief of God's power was so much the worse in that they did at the
same time own that he had done as much as that came to (v. 20): Behold,
he smote the rock, that the waters gushed out, which they and their
cattle drank of. And which is easier, to furnish a table in the
wilderness, which a rich man can do, or to fetch water out of a rock,
which the greatest potentate on the earth cannot do? Never did
unbelief, though always unreasonable, ask so absurd a question: "Can he
that melted down a rock into streams of water give bread also? Or can
he that has given bread provide flesh also?" Is any thing too hard for
Omnipotence? When once the ordinary powers of nature are exceeded God
has made bare his arm, and we must conclude that nothing is impossible
with him. Be it ever so great a thing that we ask, it becomes us to
own, Lord, if thou wilt, thou canst.
3. God justly resented the provocation and was much displeased with
them (v. 21): The Lord heard this, and was wroth. Note, God is a
witness to all our murmurings and distrusts; he hears them and is much
displeased with them. A fire was kindled for this against Jacob; the
fire of the Lord burnt among them, Num. xi. 1. Or it may be understood
of the fire of God's anger which came up against Israel. To unbelievers
our God is himself a consuming fire. Those that will not believe the
power of God's mercy shall feel the power of his indignation, and be
made to confess that it is a fearful thing to fall into his hands. Now
here we are told, (1.) Why God thus resented the provocation (v. 22):
Because by this it appeared that they believed not in God; they did not
give credit to the revelation he had made of himself to them, for they
durst not commit themselves to him, nor venture themselves with him:
They trusted not in the salvation he had begun to work for them; for
then they would not thus have questioned its progress. Those cannot be
said to trust in God's salvation as their felicity at last who cannot
find in their hearts to trust in his providence for food convenient in
the way to it. That which aggravated their unbelief was the experience
they had had of the power and goodness of God, v. 23-25. He had given
them undeniable proofs of his power, not only on earth beneath, but in
heaven above; for he commanded the clouds from above, as one that had
created them and commanded them into being; he made what use he pleased
of them. Usually by their showers they contribute to the earth's
producing corn; but now, when God so commanded them, they showered down
corn themselves, which is therefore called here the corn of heaven; for
heaven can do the work without the earth, but not the earth without
heaven. God, who has the key of the clouds, opened the doors of heaven,
and that is more than opening the windows, which yet is spoken of as a
great blessing, Mal. iii. 10. To all that by faith and prayer ask,
seek, and knock, these doors shall at any time be opened; for the God
of heaven is rich in mercy to all that call upon him. He not only keeps
a good house, but keeps open house. Justly might God take it ill that
they should distrust him when he had been so very kind to them that he
had rained down manna upon them to eat, substantial food, daily, duly,
enough for all, enough for each. Man did eat angels' food, such as
angels, if they had occasion for food, would eat and be thankful for;
or rather such as was given by the ministry of angels, and (as the
Chaldee reads it) such as descended from the dwelling of angels. Every
one, even the least child in Israel, did eat the bread of the mighty
(so the margin reads it); the weakest stomach could digest it, and yet
it was so nourishing that it was strong meat for strong men. And,
though the provision was so good, yet they were not stinted, nor ever
reduced to short allowance; for he sent them meat to the full. If they
gathered little, it was their own fault; and yet even then they had no
lack, Exod. xvi. 18. The daily provision God makes for us, and has made
ever since we came into the world, though it has not so much of miracle
as this, has no less of mercy, and is therefore a great aggravation of
our distrust of God. (2.) How he expressed his resentment of the
provocation, not in denying them what they so inordinately lusted
after, but in granting it to them. [1.] Did they question his power? He
soon gave them a sensible conviction that he could furnish a table in
the wilderness. Though the winds seem to blow where they list, yet,
when he pleased, he could make them his caterers to fetch in
provisions, v. 26. He caused an east wind to blow and a south wind,
either a south-east wind, or an east wind first to bring in the quails
from that quarter and then a south wind to bring in more from that
quarter; so that he rained flesh upon them, and that of the most
delicate sort, not butchers' meat, but wild-fowl, and abundance of it,
as dust, as the sand of the sea (v. 27), so that the meanest Israelite
might have sufficient; and it cost them nothing, no, not the pains of
fetching it from the mountains, for he let it fall in the midst of
their camp, round about their habitation, v. 28. We have the account
Num. xi. 31, 32. See how good God is even to the evil and unthankful,
and wonder that his goodness does not overcome their badness. See what
little reason we have to judge of God's love by such gifts of his
bounty as these; dainty bits are no tokens of his peculiar favour.
Christ gave dry bread to the disciples that he loved, but a sop dipped
in the sauce to Judas that betrayed him. [2.] Did they defy his justice
and boast that they had gained their point? He made them pay dearly for
their quails; for, though he gave them their own desire, they were not
estranged from their lust (v. 29, 30); their appetite was insatiable;
they were well filled and yet they were not satisfied; for they knew
not what they would have. Such is the nature of lust; it is content
with nothing, and the more it is humoured the more humoursome it grows.
Those that indulge their lust will never be estranged from it. Or it
intimates that God's liberality did not make them ashamed of their
ungrateful lustings, as it would have done if they had had any sense of
honour. But what came of it? While the meat was yet in their mouth,
rolled under the tongue as a sweet morsel, the wrath of God came upon
them and slew the fattest of them (v. 31), those that were most
luxurious and most daring. See Num. xi. 33, 34. They were fed as sheep
for the slaughter: the butcher takes the fattest first. We may suppose
there were some pious and contented Israelites, that did eat moderately
of the quails and were never the worse; for it was not the meat that
poisoned them, but their own lust. Let epicures and sensualists here
read their doom. The end of those who make a god of their belly is
destruction, Phil. iii. 19. The prosperity of fools shall destroy them,
and their ruin will be the greater.
4. The judgments of God upon them did not reform them, nor attain the
end, any more than his mercies (v. 32): For all this, they sinned
still; they murmured and quarrelled with God and Moses as much as ever.
Though God was wroth and smote them, yet they went on frowardly in the
way of their heart (Isa. lvii. 17); they believed not for his wondrous
works. Though his works of justice were as wondrous and as great proofs
of his power as his works of mercy, yet they were not wrought upon by
them to fear God, nor convinced how much it was their interest to make
him their friend. Those hearts are hard indeed that will neither be
melted by the mercies of God nor broken by his judgments.
5. They persisting in their sins, God proceeded in his judgments, but
they were judgments of another nature, which wrought not suddenly, but
slowly. He punished them not now with such acute diseases as that was
which slew the fattest of them, but a lingering chronical distemper (v.
33): Therefore their days did he consume in vanity in the wilderness
and their years in trouble. By an irreversible doom they were condemned
to wear out thirty-eight tedious years in the wilderness, which indeed
were consumed in vanity; for in all those years there was not a step
taken nearer Canaan, but they were turned back again, and wandered to
and fro as in a labyrinth, not one stroke struck towards the conquest
of it: and not only in vanity, but in trouble, for their carcases were
condemned to fall in the wilderness and there they all perished but
Caleb and Joshua. Note, Those that sin still must expect to be in
trouble still. And the reason why we spend our days in so much vanity
and trouble, why we live with so little comfort and to so little
purpose, is because we do not live by faith.
6. Under these rebukes they professed repentance, but they were not
cordial and sincere in this profession. (1.) Their profession was
plausible enough (v. 34, 35): When he slew them, or condemned them to
be slain, then they sought him; they confessed their fault, and begged
his pardon. When some were slain others in a fright cried to God for
mercy, and promised they would reform and be very good; then they
returned to God, and enquired early after him. So one would have taken
them to be such as desired to find him. And they pretended to do this
because, however they had forgotten it formerly, now they remembered
that God was their rock and therefore now that they needed him they
would fly to him and take shelter in him, and that the high God was
their Redeemer, who brought them out of Egypt and to whom therefore
they might come with boldness. Afflictions are sent to put us in mind
of God as our rock and our redeemer; for, in prosperity, we are apt to
forget him. (2.) They were not sincere in this profession (v. 36, 37):
They did but flatter him with their mouth, as if they thought by fair
speeches to prevail with him to revoke the sentence and remove the
judgment, with a secret intention to break their word when the danger
was over; they did not return to God with their whole heart, but
feignedly, Jer. iii. 10. All their professions, prayers, and promises,
were extorted by the rack. It was plain that they did not mean as they
said, for they did not adhere to it. They thawed in the sun, but froze
in the shade. They did but lie to God with their tongues, for their
heart was not with him, was not right with him, as appeared by the
issue, for they were not stedfast in his covenant. They were not
sincere in their reformation, for they were not constant; and, by
thinking thus to impose upon a heart-searching God, they really put as
great an affront upon him as by any of their reflections.
7. God hereupon, in pity to them, put a stop to the judgments which
were threatened and in part executed (v. 38, 39): But he, being full of
compassion, forgave their iniquity. One would think this counterfeit
repentance should have filled up the measure of their iniquity. What
could be more provoking than to lie thus to the holy God, than thus to
keep back part of the price, the chief part? Acts v. 3. And yet he,
being full of compassion, forgave their iniquity thus far, that he did
not destroy them and cut them off from being a people, as he justly
might have done, but spared their lives till they had reared another
generation which should enter into the promised land. Destroy it not,
for a blessing is in it, Isa. lxv. 8. Many a time he turned his anger
away (for he is Lord of his anger) and did not stir up all his wrath,
to deal with them as they deserved: and why did he not? Not because
their ruin would have been any loss to him, but, (1.) Because he was
full of compassion and, when he was going to destroy them, his
repentings were kindled together, and he said, How shall I give thee
up, Ephraim? How shall I deliver thee, Israel? Hos. xi. 8. (2.)
Because, though they did not rightly remember that he was their rock,
he remembered that they were but flesh. He considered the corruption of
their nature, which inclined them to evil, and was pleased to make that
an excuse for his sparing them, though it was really no excuse for
their sin. See Gen. vi. 3. He considered the weakness and frailty of
their nature, and what an easy thing it would be to crush them: They
are as a wind that passeth away and cometh not again. They may soon be
taken off, but, when they are gone, they are gone irrecoverably, and
then what will become of the covenant with Abraham? They are flesh,
they are wind; whence it were easy to argue they may justly, they may
immediately, be cut off, and there would be no loss of them: but God
argues, on the contrary, therefore he will not destroy them; for the
true reason is, He is full of compassion.
Judgments and Mercies; Wonders Wrought for Israel; Renewed Mercies
40 How oft did they provoke him in the wilderness, and grieve him in
the desert! 41 Yea, they turned back and tempted God, and limited the
Holy One of Israel. 42 They remembered not his hand, nor the day when
he delivered them from the enemy. 43 How he had wrought his signs in
Egypt, and his wonders in the field of Zoan: 44 And had turned their
rivers into blood; and their floods, that they could not drink. 45 He
sent divers sorts of flies among them, which devoured them; and frogs,
which destroyed them. 46 He gave also their increase unto the
caterpillar, and their labour unto the locust. 47 He destroyed their
vines with hail, and their sycamore trees with frost. 48 He gave up
their cattle also to the hail, and their flocks to hot thunderbolts.
49 He cast upon them the fierceness of his anger, wrath, and
indignation, and trouble, by sending evil angels among them. 50 He
made a way to his anger; he spared not their soul from death, but gave
their life over to the pestilence; 51 And smote all the first-born in
Egypt; the chief of their strength in the tabernacles of Ham: 52 But
made his own people to go forth like sheep, and guided them in the
wilderness like a flock. 53 And he led them on safely, so that they
feared not: but the sea overwhelmed their enemies. 54 And he brought
them to the border of his sanctuary, even to this mountain, which his
right hand had purchased. 55 He cast out the heathen also before
them, and divided them an inheritance by line, and made the tribes of
Israel to dwell in their tents. 56 Yet they tempted and provoked the
most high God, and kept not his testimonies: 57 But turned back, and
dealt unfaithfully like their fathers: they were turned aside like a
deceitful bow. 58 For they provoked him to anger with their high
places, and moved him to jealousy with their graven images. 59 When
God heard this, he was wroth, and greatly abhorred Israel: 60 So that
he forsook the tabernacle of Shiloh, the tent which he placed among
men; 61 And delivered his strength into captivity, and his glory into
the enemy's hand. 62 He gave his people over also unto the sword; and
was wroth with his inheritance. 63 The fire consumed their young men;
and their maidens were not given to marriage. 64 Their priests fell
by the sword; and their widows made no lamentation. 65 Then the Lord
awaked as one out of sleep, and like a mighty man that shouteth by
reason of wine. 66 And he smote his enemies in the hinder parts: he
put them to a perpetual reproach. 67 Moreover he refused the
tabernacle of Joseph, and chose not the tribe of Ephraim: 68 But
chose the tribe of Judah, the mount Zion which he loved. 69 And he
built his sanctuary like high palaces, like the earth which he hath
established for ever. 70 He chose David also his servant, and took
him from the sheepfolds: 71 From following the ewes great with young
he brought him to feed Jacob his people, and Israel his inheritance.
72 So he fed them according to the integrity of his heart; and guided
them by the skilfulness of his hands.
The matter and scope of this paragraph are the same with the former,
showing what great mercies God had bestowed upon Israel, how provoking
they had been, what judgments he had brought upon them for their sins,
and yet how, in judgment, he remembered mercy at last. Let not those
that receive mercy from God be thereby emboldened to sin, for the
mercies they receive will aggravate their sin and hasten the punishment
of it; yet let not those that are under divine rebukes for sin be
discouraged from repentance, for their punishments are means of
repentance, and shall not prevent the mercy God has yet in store for
them. Observe,
I. The sins of Israel in the wilderness again reflected on, because
written for our admonition (v. 40, 41): How often did they provoke him
in the wilderness! Note once, nor twice, but many a time; and the
repetition of the provocation was a great aggravation of it, as well as
the place, v. 17. God kept an account how often they provoked him,
though they did not. Num. xiv. 22, They have tempted me these ten
times. By provoking him they did not so much anger him as grieve him,
for he looked upon them as his children (Israel is my son, my
first-born), and the undutiful disrespectful behaviour of children does
more grieve than anger the tender parents; they lay it to heart, and
take it unkindly, Isa. i. 2. They grieved him because they put him
under a necessity of afflicting them, which he did not willingly. After
they had humbled themselves before him they turned back and tempted
God, as before, and limited the Holy One of Israel, prescribing to him
what proofs he should give of his power and presence with them and what
methods he should take in leading them and providing for them. They
limited him to their way and their time, as if he did not observe that
they quarrelled with him. It is presumption for us to limit the Holy
One of Israel; for, being the Holy One, he will do what is most for his
own glory; and, being the Holy One of Israel, he will do what is most
for their good; and we both impeach his wisdom and betray our own pride
and folly if we go about to prescribe to him. That which occasioned
their limiting God for the future was their forgetting his former
favours (v. 42): They remembered not his hand, how strong it is and how
it had been stretched out for them, nor the day when he delivered them
from the enemy, Pharaoh, that great enemy who sought their ruin. There
are some days made remarkable by signal deliverances, which ought never
to be forgotten; for the remembrance of them would encourage us in our
greatest straits.
II. The mercies of God to Israel, which they were unmindful of when
they tempted God and limited him; and this catalogue of the works of
wonder which God wrought for them begins higher, and is carried down
further, than that before, v. 12, &c.
1. This begins with their deliverance out of Egypt, and the plagues
with which God compelled the Egyptians to let them go: these were the
signs God wrought in Egypt (v. 43), the wonders he wrought in the field
of Zoan, that is, in the country of Zoan, as we say, in Agro N.,
meaning in such a country.
(1.) Several of the plagues of Egypt are here specified, which speak
aloud the power of God and his favour to Israel, as well as terror to
his and their enemies. As, [1.] The turning of the waters into blood;
they had made themselves drunk with the bloods of God's people, even
the infants, and now God gave them blood to drink, for they were
worthy, v. 44. [2.] The flies and frogs which infested them, mixtures
of insects in swarms, in shoals, which devoured them, which destroyed
them, v. 45. For God can make the weakest and most despicable animals
instruments of his wrath when he pleases; what they want in strength
may be made up in number. [3.] The plague of locusts, which devoured
their increase, and that which they had laboured for, v. 46. They are
called God's great army, Joel ii. 25. [4.] The hail, which destroyed
their trees, especially their vines, the weakest of trees (v. 47), and
their cattle, especially their flocks of sheep, the weakest of their
cattle, which were killed with hot thunder-bolts (v. 48), and the
frost, or congealed rain (as the word signifies), was so violent that
it destroyed even the sycamore-trees. [5.] The death of the first-born
was the last and sorest of the plagues of Egypt, and that which
perfected the deliverance of Israel; it was first in intention (Exod.
iv. 23), but last in execution; for, if gentler methods would have done
the work, this would have been prevented: but it is here largely
described, v. 49-51. First, The anger of God was the cause of it. Wrath
had now come upon the Egyptians to the uttermost; Pharaoh's heart
having been often hardened after less judgments had softened it, God
now stirred up all his wrath; for he cast upon them the fierceness of
his anger, anger in the highest degree, wrath and indignation the
cause, and trouble (tribulation and anguish, Rom. ii. 8, 9) the effect.
This from on high he cast upon them and did not spare, and they could
not flee out of his hands, Job xxvii. 22. He made a way, or (as the
word is) he weighed a path, to his anger. He did not cast it upon them
uncertainly, but by weight. His anger was weighed with the greatest
exactness in the balances of justice; for, in his greatest displeasure,
he never did, nor ever will do, any wrong to any of his creatures: the
path of his anger is always weighed. Secondly, The angels of God were
the instruments employed in this execution: He sent evil angels among
them, not evil in their own nature, but in respect to the errand upon
which they were sent; they were destroying angels, or angels of
punishment, which passed through all the land of Egypt, with orders,
according to the weighed paths of God's anger, not to kill all, but the
first-born only. Good angels become evil angels to sinners. Those that
make the holy God their enemy must never expect the holy angels to be
their friends. Thirdly, The execution itself was very severe: He spared
not their soul from death, but suffered death to ride in triumph among
them and gave their life over to the pestilence, which cut the thread
of life off immediately; for he smote all the first-born in Egypt (v.
51), the chief of their strength, the hopes of their respective
families; children are the parents' strength, and the first-born the
chief of their strength. Thus, because Israel was precious in God's
sight, he gave men for them and people for their life, Isa. xliii. 4.
(2.) By these plagues on the Egyptians God made a way for his own
people to go forth like sheep, distinguishing between them and the
Egyptians, as the shepherd divides between the sheep and the goats,
having set his own mark on these sheep by the blood of the lamb
sprinkled on their door-posts. He made them go forth like sheep, not
knowing whither they went, and guided them in the wilderness, as a
shepherd guides his flock, with all possible care and tenderness, v.
52. He led them on safely, though in dangerous paths, so that they
feared not, that is, they needed not to fear; they were indeed
frightened at the Red Sea (Exod. xiv. 10), but that was said to them,
and done for them, which effectually silenced their fears. But the sea
overwhelmed their enemies that ventured to pursue them into it, v. 63.
It was a lane to them, but a grave to their persecutors.
2. It is carried down as far as their settlement in Canaan (v. 54): He
brought them to the border of his sanctuary, to that land in the midst
of which he set up his sanctuary, which was, as it were, the centre and
metropolis, the crown and glory, of it. That is a happy land which is
the border of God's sanctuary. It was the happiness of that land that
there God was known, and there were his sanctuary and dwelling-place,
Ps.lxxvi. 1, 2. The whole land in general, and Zion in particular, was
the mountain which his right hand had purchased, which by his own power
he had set apart for himself. See Ps. xliv. 3. He made them to ride on
the high places of the earth, Isa. lviii. 14; Deut. xxxii. 13. They
found the Canaanites in the full and quiet possession of that land, but
God cast out the heathen before them, not only took away their title to
it, as the Lord of the whole earth, but himself executed the judgment
given against them, and, as Lord of hosts, turned them out of it, and
made his people Israel tread upon their high places, dividing each
tribe an inheritance by line, and making them to dwell in the houses of
those whom they had destroyed. God could have turned the uninhabited
uncultivated wilderness (which perhaps was nearly of the same extent as
Canaan) into fruitful soil, and have planted them there; but the land
he designed for them was to be a type of heaven, and therefore must be
the glory of all lands; it must likewise be fought for, for the kingdom
of heaven suffers violence.
III. The sins of Israel after they were settled in Canaan, v. 56-58.
The children were like their fathers, and brought their old corruptions
into their new habitations. Though God had done so much for them, yet
they tempted and provoked the most high God still. He gave them his
testimonies, but they did not keep them; they began very promisingly,
but they turned back, gave God good words, but dealt unfaithfully, and
were like a deceitful bow, which seemed likely to send the arrow to the
mark, but, when it is drawn, breaks, and drops the arrow at the
archer's foot, or perhaps makes it recoil in his face. There was no
hold of them, nor any confidence to be put in their promises or
professions. They seemed sometimes devoted to God, but they presently
turned aside, and provoked him to anger with their high places and
their graven images. Idolatry was the sin that did most easily beset
them, and which, though they often professed their repentance for, they
as often relapsed into. It was spiritual adultery either to worship
idols or to worship God by images, as if he had been an idol, and
therefore by it they are said to move him to jealousy, Deut. xxxii. 16,
21.
IV. The judgments God brought upon them for these sins. Their place in
Canaan would no more secure them in a sinful way than their descent
from Israel. You only have I known of all the families of the earth,
therefore I will punish you, Amos iii. 2. Idolatry is winked at among
the Gentiles, but not in Israel, 1. God was displeased with them (v.
59): When God heard this, when he heard the cry of their iniquity,
which came up before him, he was wroth, he took it very heinously, as
well he might, and he greatly abhorred Israel, whom he had greatly
loved and delighted in. Those that had been the people of his choice
became the generation of his wrath. Presumptuous sins, idolatries
especially, render even Israelites odious to God's holiness and
obnoxious to his justice. 2. He deserted his tabernacle among them, and
removed the defence which was upon that glory, v. 60. God never leaves
us till we leave him, never withdraws till we have driven him from us.
His name is Jealous, and he is a jealous God; and therefore no marvel
if a people whom he had betrothed to himself be loathed and rejected,
and he refuse to cohabit with them any longer, when they have embraced
the bosom of a stranger. The tabernacle at Shiloh was the tent God had
placed among men, in which God would in very deed dwell with men upon
the earth; but, when his people treacherously forsook it, he justly
forsook it, and then all its glory departed. Israel has small joy of
the tabernacle without the presence of God in it. 3. He gave up all
into the hands of the enemy. Those whom God forsakes become an easy
prey to the destroyer. The Philistines are sworn enemies to the Israel
of God, and no less so to the God of Israel, and yet God will make use
of them to be a scourge to his people. (1.) God permits them to take
the ark prisoner, and carry it off as a trophy of their victory, to
show that he had not only forsaken the tabernacle, but even the ark
itself, which shall now be no longer a token of his presence (v. 61):
He delivered his strength into captivity, as if it had been weakened
and overcome, and his glory fell under the disgrace of being abandoned
into the enemy's hand. We have the story 1 Sam. iv. 11. When the ark
has become as a stranger among Israelites, no marvel if it soon be made
a prisoner among Philistines. (2.) He suffers the armies of Israel to
be routed by the Philistines (v. 62, 63): He gave his people over unto
the sword, to the sword of his own justice and of the enemy's rage, for
he was wroth with his inheritance; and that wrath of his was the fire
which consumed their young men, in the prime of their time, by the
sword or sickness, and made such a devastation of them that their
maidens were not praised, that is, were not given in marriage (which is
honourable in all), because there were no young men for them to be
given to, and because the distresses and calamities of Israel were so
many and great that the joys of marriage-solemnities were judged
unseasonable, and it was said, Blessed is the womb that beareth not.
General destructions produce a scarcity of men. Isa. xiii. 12, I will
make a man more precious than fine gold, so that seven women shall take
hold of one man, Isa. iv. 1; iii. 25. Yet this was not the worst: (3.)
Even their priests, who attended the ark, fell by the sword, Hophni and
Phinehas. Justly they fell, for they made themselves vile, and were
sinners before the Lord exceedingly; and their priesthood was so far
from being their protection that it aggravated their sin and hastened
their fall. Justly did they fall by the sword, because they exposed
themselves in the field of battle, without call or warrant. We throw
ourselves out of God's protection when we go out of our place and out
of the way of our duty. When the priests fell their widows made no
lamentation, v. 64. All the ceremonies of mourning were lost and buried
in substantial grief; the widow of Phinehas, instead of lamenting her
husband's death, died herself, when she had called her son Ichabod, 1
Sam. iv. 19, &c.
V. God's return, in mercy, to them, and his gracious appearances for
them after this. We read not of their repentance and return to God, but
God was grieved for the miseries of Israel (Judg. x. 16) and concerned
for his own honour, fearing the wrath of the enemy, lest they should
behave themselves strangely, Deut. xxxii. 27. And therefore then the
Lord awaked as one out of sleep (v. 65), and like a mighty man that
shouteth by reason of wine, not only like one that is raised out of
sleep and recovers himself from the slumber which by drinking he was
overcome with, who then regards that which before he seemed wholly to
neglect, but like one that is refreshed with sleep, and whose heart is
made glad by the sober and moderate use of wine, and is therefore the
more lively and vigorous, and fit for business. When God had delivered
the ark of his strength into captivity, as one jealous of his honour,
he soon put forth the arm of his strength to rescue it, stirred up his
strength to do great things for his people.
1. He plagued the Philistines who held the ark in captivity, v. 66. He
smote them with emerods in the hinder parts, wounded them behind, as if
they were fleeing from him, even when they thought themselves more than
conquerors. He put them to reproach, and they themselves helped to make
it a perpetual reproach by the golden images of their emerods, which
they returned with the ark for a trespass-offering (1 Sam. vi. 5), to
remain in perpetuam rei memoriam--as a perpetual memorial. Note, Sooner
or later God will glorify himself by putting disgrace upon his enemies,
even when they are most elevated with their successes.
2. He provided a new settlement for his ark after it had been some
months in captivity and some years in obscurity. He did indeed refuse
the tabernacle of Joseph; he never sent it back to Shiloh, in the tribe
of Ephraim, v. 67. The ruins of that place were standing monuments of
divine justice. God, see what I did to Shiloh, Jer. vii. 12. But he did
not wholly take away the glory from Israel; the moving of the ark is
not the removing of it. Shiloh has lost it, but Israel has not. God
will have a church in the world, and a kingdom among men, though this
or that place may have its candlestick removed; nay, the rejection of
Shiloh is the election of Zion, as, long after, the fall of the Jews
was the riches of the Gentiles, Rom. xi. 12. When God chose not the
tribe of Ephraim, of which tribe Joshua was, he chose the tribe of
Judah (v. 68), because of that tribe Jesus was to be, who is greater
than Joshua. Kirjath-jearim, the place to which the ark was brought
after its rescue out of the hands of the Philistines, was in the tribe
of Judah. There it took possession of that tribe; but thence it was
removed to Zion, the Mount Zion which he loved (v. 68), which was
beautiful for situation, the joy of the whole earth; there it was that
he built his sanctuary like high palaces and like the earth, v. 69.
David indeed erected only a tent for the ark, but a temple was then
designed and prepared for, and finished by his son; and that was, (1.)
A very stately place. It was built like the palaces of princes, and the
great men of the earth, nay, it excelled them all in splendour and
magnificence. Solomon built it, and yet here it is said God built it,
for his father had taught him, perhaps with reference to this
undertaking, that except the Lord build the house those labour in vain
that build it, Ps. cxxvii. 1, which is a psalm for Solomon. (2.) A very
stable place, like the earth, though not to continue as long as the
earth, yet while it was to continue it was as firm as the earth, which
God upholds by the word of his power, and it was not finally destroyed
till the gospel temple was erected, which is to continue as long as the
sun and moon endure (Ps. lxxxix. 36, 37) and against which the gates of
hell shall not prevail.
3. He set a good government over them, a monarchy, and a monarch after
his own heart: He chose David his servant out of all the thousands of
Israel, and put the sceptre into his hand, out of whose loins Christ
was to come, and who was to be a type of him, v. 70. Concerning David
observe here, (1.) The meanness of his beginning. His extraction indeed
was great, for he descended from the prince of the tribe of Judah, but
his education was poor. He was bred not a scholar, not a soldier, but a
shepherd. He was taken from the sheep-folds, as Moses was; for God
delights to put honour upon the humble and diligent, to raise the poor
out of the dust and to set them among princes; and sometimes he finds
those most fit for public action that have spent the beginning of their
time in solitude and contemplation. The Son of David was upbraided with
the obscurity of his original: Is not this the carpenter? David was
taken, he does not say from leading the rams, but from following the
ewes, especially those great with young, which intimated that of all
the good properties of a shepherd he was most remarkable for his
tenderness and compassion to those of his flock that most needed his
care. This temper of mind fitted him for government, and made him a
type of Christ, who, when he feeds his flock like a shepherd, does with
a particular care gently lead those that are with young, Isa. xl. 11.
(2.) The greatness of his advancement. God preferred him to feed Jacob
his people, v. 71. It was a great honour that God put upon him, in
advancing him to be a king, especially to be king over Jacob and
Israel, God's peculiar people, near and dear to him; but withal it was
a great trust reposed in him when he was charged with the government of
those that were God's own inheritance. God advanced him to the throne
that he might feed them, not that he might feed himself, that he might
do good, not that he might make his family great. It is the charge
given to all the under-shepherds, both magistrates and ministers, that
they feed the flock of God. (3.) The happiness of his management.
David, having so great a trust put into his hands, obtained mercy of
the Lord to be found both skilful and faithful in the discharge of it
(v. 72): So he fed them; he ruled them and taught them, guided and
protected them, [1.] Very honestly; he did it according to the
integrity of his heart, aiming at nothing but the glory of God and the
good of the people committed to his charge; the principles of his
religion were the maxims of his government, which he administered, not
with carnal policy, but with godly sincerity, by the grace of God. In
every thing he did he meant well and had no by-end in view. [2.] Very
discreetly; he did it by the skilfulness of his hands. He was not only
very sincere in what he designed, but very prudent in what he did, and
chose out the most proper means in pursuit of his end, for his God did
instruct him to discretion. Happy the people that are under such a
government! With good reason does the psalmist make this the finishing
crowning instance of God's favour to Israel, for David was a type of
Christ the great and good Shepherd, who was humbled first and then
exalted, and of whom it was foretold that he should be filled with the
spirit of wisdom and understanding and should judge and reprove with
equity, Isa. xi. 3, 4. On the integrity of his heart and the
skilfulness of his hands all his subjects may entirely rely, and of the
increase of his government and people there shall be no end.
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P S A L M S
PSALM LXXIX.
This psalm, if penned with any particular event in view, is with most
probability made to refer to the destruction of Jerusalem and the
temple, and the woeful havoc made of the Jewish nation by the Chaldeans
under Nebuchadnezzar. It is set to the same tune, as I may say, with
the Lamentations of Jeremiah, and that weeping prophet borrows two
verses out of it (ver. 6, 7) and makes use of them in his prayer, Jer.
x. 25. Some think it was penned long before by the spirit of prophecy,
prepared for the use of the church in that cloudy and dark day. Others
think that it was penned then by the spirit of prayer, either by a
prophet named Asaph or by some other prophet for the sons of Asaph.
Whatever the particular occasion was, we have here, I. A representation
of the very deplorable condition that the people of God were in at this
time, ver. 1-5. II. A petition to God for succour and relief, that
their enemies might be reckoned with (ver. 6, 7, 10, 12), that their
sins might be pardoned (ver. 8, 9), and that they might be delivered,
ver. 11. III. A plea taken from the readiness of his people to praise
him, ver. 13. In times of the church's peace and prosperity this psalm
may, in the singing of it, give us occasion to bless God that we are
not thus trampled on and insulted. But it is especially seasonable in a
day of treading down and perplexity, for the exciting of our desires
towards God and the encouragement of our faith in him as the church's
patron.
Mournful Complaints.
A psalm of Asaph.
1 O God, the heathen are come into thine inheritance; thy holy temple
have they defiled; they have laid Jerusalem on heaps. 2 The dead
bodies of thy servants have they given to be meat unto the fowls of the
heaven, the flesh of thy saints unto the beasts of the earth. 3 Their
blood have they shed like water round about Jerusalem; and there was
none to bury them. 4 We are become a reproach to our neighbours, a
scorn and derision to them that are round about us. 5 How long, Lord?
wilt thou be angry for ever? shall thy jealousy burn like fire?
We have here a sad complaint exhibited in the court of heaven. The
world is full of complaints, and so is the church too, for it suffers,
not only with it, but from it, as a lily among thorns. God is
complained to; whither should children go with their grievances, but to
their father, to such a father as is able and willing to help? The
heathen are complained of, who, being themselves aliens from the
commonwealth of Israel, were sworn enemies to it. Though they knew not
God, nor owned him, yet, God having them in chain, the church very
fitly appeals to him against them; for he is King of nations, to
overrule them, to judge among the heathen, and King of saints, to
favour and protect them.
I. They complain here of the anger of their enemies and the outrageous
fury of the oppressor, exerted,
1. Against places, v. 1. They did all the mischief they could, (1.) To
the holy land; they invaded that, and made inroads into it: "The
heathen have come into thy inheritance, to plunder that, and lay it
waste." Canaan was dearer to the pious Israelites as it was God's
inheritance than as it was their own, as it was the land in which God
was known and his name was great rather than as it was the land in
which they were bred and born and which they and their ancestors had
been long in possession of. Note, Injuries done to religion should
grieve us more than even those done to common right, nay, to our own
right. We should better bear to see our own inheritance wasted than
God's inheritance. This psalmist had mentioned it in the foregoing
psalm as an instance of God's great favour to Israel that he had cast
out the heathen before them, Ps. lxxviii. 55. But see what a change sin
made; now the heathen are suffered to pour in upon them. (2.) To the
holy city: They have laid Jerusalem on heaps, heaps of rubbish, such
heaps as are raised over graves, so some. The inhabitants were buried
in the ruins of their own houses, and their dwelling places became
their sepulchres, their long homes. (3.) To the holy house. That
sanctuary which God had built like high palaces, and which was thought
to be established as the earth, was now laid level with the ground: Thy
holy temple have they defiled, by entering into it and laying it waste.
God's own people had defiled it by their sins, and therefore God
suffered their enemies to defile it by their insolence.
2. Against persons, against the bodies of God's people; and further
their malice could not reach. (1.) They were prodigal of their blood,
and killed them without mercy; their eye did not spare, nor did they
give any quarter (v. 3): Their blood have they shed like water,
wherever they met with them, round about Jerusalem, in all the avenues
to the city; whoever went out or came in was waited for of the sword.
Abundance of human blood was shed, so that the channels of water ran
with blood. And they shed it with no more reluctancy or regret than if
they had spilt so much water, little thinking that every drop of it
will be reckoned for in the day when God shall make inquisition for
blood. (2.) They were abusive to their dead bodies. When they had
killed them they would let none bury them. Nay, those that were buried,
even the dead bodies of God's servants, the flesh of his saints, whose
names and memories they had a particular spite at, they dug up again,
and gave them to be meat to the fowls of the heaven and to the beasts
of the earth; or, at least, they left those so exposed whom they slew;
they hung them in chains, which was in a particular manner grievous to
the Jews to see, because God had given them an express law against
this, as a barbarous thing, Deut. xxi. 23. This inhuman usage of
Christ's witnesses is foretold (Rev. xi. 9), and thus even the dead
bodies were witnesses against their persecutors. This is mentioned
(says Austin, De Civitate Dei, lib. 1 cap. 12) not as an instance of
the misery of the persecuted (for the bodies of the saints shall rise
in glory, however they became meat to the birds and the fowls), but of
the malice of the persecutors.
3. Against their names (v. 4): "We that survive have become a reproach
to our neighbours; they all study to abuse us and load us with
contempt, and represent us as ridiculous, or odious, or both,
upbraiding us with our sins and with our sufferings, or giving the lie
to our relation to God and expectations from him; so that we have
become a scorn and derision to those that are round about us." If God's
professing people degenerate from what themselves and their fathers
were, they must expect to be told of it; and it is well if a just
reproach will help to bring us to a true repentance. But it has been
the lot of the gospel-Israel to be made unjustly a reproach and
derision; the apostles themselves were counted as the offscouring of
all things.
II. They wonder more at God's anger, v. 5. This they discern in the
anger of their neighbours, and this they complain most of: How long,
Lord, wilt thou be angry? Shall it be for ever? This intimates that
they desired no more than that God would be reconciled to them, that
his anger might be turned away, and then the remainder of men's wrath
would be restrained. Note, Those who desire God's favour as better than
life cannot but dread and deprecate his wrath as worse than death.
Petitions for Succor and Relief; Petitions for Deliverance.
6 Pour out thy wrath upon the heathen that have not known thee, and
upon the kingdoms that have not called upon thy name. 7 For they have
devoured Jacob, and laid waste his dwelling place. 8 O remember not
against us former iniquities: let thy tender mercies speedily prevent
us: for we are brought very low. 9 Help us, O God of our salvation,
for the glory of thy name: and deliver us, and purge away our sins, for
thy name's sake. 10 Wherefore should the heathen say, Where is their
God? let him be known among the heathen in our sight by the revenging
of the blood of thy servants which is shed. 11 Let the sighing of the
prisoner come before thee; according to the greatness of thy power
preserve thou those that are appointed to die; 12 And render unto our
neighbours sevenfold into their bosom their reproach, wherewith they
have reproached thee, O Lord. 13 So we thy people and sheep of thy
pasture will give thee thanks for ever: we will show forth thy praise
to all generations.
The petitions here put up to God are very suitable to the present
distresses of the church, and they have pleas to enforce them,
interwoven with them, taken mostly from God's honour.
I. They pray that God would so turn away his anger from them as to turn
it upon those that persecuted and abused them (v. 6): "Pour out thy
wrath, the full vials of it, upon the heathen; let them wring out the
dregs of it, and drink them." This prayer is in effect a prophecy, in
which the wrath of God is revealed from heaven against all ungodliness
and unrighteousness of men. Observe here, 1. The character of those he
prays against; they are such as have not known God, nor called upon his
name. The reason why men do not call upon God is because they do not
know him, how able and willing he is to help them. Those that persist
in ignorance of God, and neglect of prayer, are the ungodly, who live
without God in the world. There are kingdoms that know not God and obey
not the gospel, but neither their multitude nor their force united will
secure them from his just judgments. 2. Their crime: They have devoured
Jacob, v. 7. That is crime enough in the account of him who reckons
that those who touch his people touch the apple of his eye. They have
not only disturbed, but devoured, Jacob, not only encroached upon his
dwelling place, the land of Canaan, but laid it waste by plundering and
depopulating it. (3.) Their condemnation: "Pour out thy wrath upon
them; do not only restrain them from doing further mischief, but reckon
with them for the mischief they have done."
II. They pray for the pardon of sin, which they own to be the procuring
cause of all their calamities. How unrighteous soever men were, God was
righteous in permitting them to do what they did. They pray, 1. That
God would not remember against them their former iniquities (v. 8),
either their own former iniquities, that now, when they were old, they
might not be made to possess the iniquities of their youth, or the
former iniquities of their people, the sins of their ancestors. In the
captivity of Babylon former iniquities were brought to account; but God
promises not again to do so (Jer. xxxi. 29, 30), and so they pray,
"Remember not against us our first sins," which some make to look as
far back as the golden calf, because God said, In the day when I visit
I will visit for this sin of theirs upon them, Exod. xxxii. 34. If the
children by repentance and reformation cut off the entail of the
parents' sin, they may in faith pray that God will not remember them
against them. When God pardons sin he blots it out and remembers it no
more. 2. That he would purge away the sins they had been lately guilty
of, by the guilt of which their minds and consciences had been defiled:
Deliver us, and purge away our sins, v. 9. Then deliverances from
trouble are granted in love, and are mercies indeed, when they are
grounded upon the pardon of sin and flow from that; we should therefore
be more earnest with God in prayer for the removal of our sins than for
the removal of our afflictions, and the pardon of them is the
foundation and sweetness of our deliverances.
III. They pray that God would work deliverance for them, and bring
their troubles to a good end and that speedily: Let thy tender mercies
speedily prevent us, v. 8. They had no hopes but from God's mercies,
his tender mercies; their case was so deplorable that they looked upon
themselves as the proper objects of divine compassion, and so near to
desperate that, unless divine mercy did speedily interpose to prevent
their ruin, they were undone. This whets their importunity: "Lord, help
us; Lord, deliver us; help us under our troubles, that we may bear them
well; help us out of our troubles, that the spirit may not fail.
Deliver us from sin, from sinking." Three things they plead:--1. The
great distress they were reduced to: "We are brought very low, and,
being low, shall be lost if thou help us not." The lower we are brought
the more need we have of help from heaven and the more will divine
power be magnified in raising us up. 2. Their dependence upon him:
"Thou art the God of our salvation, who alone canst help. Salvation
belongs to the Lord, from whom we expect help; for in the Lord alone is
the salvation of his people." Those who make God the God of their
salvation shall find him so. 3. The interest of his own honour in their
case. They plead no merit of theirs; they pretend to none; but, "Help
us for the glory of thy name; pardon us for thy name's sake." The best
encouragements in prayer are those that are taken from God only, and
those things whereby he has made himself known. Two things are
insinuated in this plea:--(1.) That God's name and honour would be
greatly injured if he did not deliver them; for those that derided them
blasphemed God, as if he were weak and could not help them, or had
withdrawn and would not; therefore they plead (v. 10), "Wherefore
should the heathen say, Where is their God? He has forsaken them, and
forgotten them; and this they get by worshipping a God whom they cannot
see." (Nil præter nubes et coeli numen adorant. Juv.--They adore no
other divinity than the clouds and the sky.) That which was their
praise (that they served a God that is every where) was now turned to
their reproach and his too, as if they served a God that is nowhere.
"Lord," say they, "Make it to appear that thou art by making it to
appear that thou art with us and for us, that when we are asked, Where
is your God? we may be able to say, He is nigh unto us in all that
which we call upon him for, and you see he is so by what he does for
us." (2.) That God's name and honour would be greatly advanced if he
did deliver them; his mercy would be glorified in delivering those that
were so miserable and helpless. By making bare his everlasting arm on
their behalf he would make unto himself an everlasting name; and their
deliverance would be a type and figure of the great salvation, which in
the fulness of time Messiah the Prince would work out, to the glory of
God's name.
IV. They pray that God would avenge them on their adversaries, 1. For
their cruelty and barbarity (v. 10): "Let the avenging of our blood"
(according to the ancient law, Gen. ix. 6) "be known among the heathen;
let them be made sensible that what judgments are brought upon them are
punishments of the wrong they have done to us; let this be in our
sight, and by this means let God be known among the heathen as the God
to whom vengeance belongs (Ps. xciv. 1) and the God that espouses his
people's cause." Those that have intoxicated themselves with the blood
of the saints shall have blood given them to drink, for they are
worthy. 2. For their insolence and scorn (v. 12): "Render to them their
reproach. The indignities which by word and deed they have done to the
people of God himself and his name let them be repaid to them with
interest." The reproach wherewith men have reproached us only we must
leave it to God whether he will render to them or no, and must pray
that he would forgive them; but the reproach wherewith they have
blasphemed God himself we may in faith pray that God would render
seven-fold into their bosoms, so as to strike at their hearts, to
humble them, and bring them to repentance. This prayer is a prophecy,
of the same import with that of Enoch, that God will convince sinners
of all their hard speeches which they have spoken against him (Jude 15)
and will return them into their own bosoms by everlasting terrors at
the remembrance of them.
V. They pray that God would find out a way for the rescue of his poor
prisoners, especially the condemned prisoners, v. 11. The case of their
brethren who had fallen into the hands of the enemy was very sad; they
were kept close prisoners, and, because they durst not be heard to
bemoan themselves, they vented their griefs in deep and silent sighs.
All their breathing was sighing, and so was their praying. They were
appointed to die, as sheep for the slaughter, and had received the
sentence of death within themselves. This deplorable case the psalmist
recommends, 1. To the divine pity: "Let their sighs come up before
thee, and be thou pleased to take cognizance of their moans." 2. To the
divine power: "According to the greatness of thy arm, which no creature
can contest with, preserve thou those that are appointed to die from
the death to which they are appointed." Man's extremity is God's
opportunity to appear for his people. See 2 Cor. i. 8-10.
Lastly, They promise the returns of praise for the answers of prayer
(v. 13): So we will give thee thanks for ever. Observe, 1. How they
please themselves with their relation to God. "Though we are oppressed
and brought low, yet we are the sheep of thy pasture, not disowned and
cast off by thee for all this: We are thine; save us." 2. How they
promise themselves an opportunity of praising God for their
deliverance, which they therefore desired, and would bid welcome,
because it would furnish them with matter for thanksgiving and put
their hearts in tune for that excellent work, the work of heaven. 3.
How they oblige themselves not only to give God thanks at present, but
to show forth his praise unto all generations, that is, to do all they
could both to perpetuate the remembrance of God's favours to them and
to engage their posterity to keep up the work of praise. 4. How they
plead this with God: "Lord, appear for us against our enemies; for, if
they get the better, they will blaspheme thee (v. 12); but, if we be
delivered, we will praise thee. Lord, we are that people of thine which
thou hast formed for thyself, to show forth thy praise; if we be cut
off, whence shall that rent, that tribute, be raised?" Note, Those
lives that are entirely devoted to God's praise are assuredly taken
under his protection.
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P S A L M S
PSALM LXXX.
This psalm is much to the same purport with the foregoing. Some think
it was penned upon occasion of the desolation and captivity of the ten
tribes, as the foregoing psalm of the two. But many were the distresses
of the Israel of God, many perhaps which are not recorded in the sacred
history some whereof might give occasion for the drawing up of this
psalm, which is proper to be sung in the day of Jacob's trouble, and
if, in singing it, we express a true love to the church and a hearty
concern for its interest, with a firm confidence in God's power to help
it out of its greatest distresses, we make melody with our hearts to
the Lord. The psalmist here, I. Begs for the tokens of God's presence
with them and favour to them, ver. 1-3. II. He complains of the present
rebukes they were under, ver. 4-7. III. He illustrates the present
desolations of the church, by the comparison of a vine and a vineyard,
which had flourished, but was now destroyed, ver. 8-16. IV. He
concludes with prayer to God for the preparing of mercy for them and
the preparing of them for mercy, ver. 17-19. This, as many psalms
before and after, relates to the public interests of God's Israel,
which ought to lie nearer to our hearts than any secular interest of
our own.
Mournful Complaints.
To the chief musician upon Shoshannim, Eduth. A psalm of Asaph.
1 Give ear, O Shepherd of Israel, thou that leadest Joseph like a
flock; thou that dwellest between the cherubims, shine forth. 2
Before Ephraim and Benjamin and Manasseh stir up thy strength, and come
and save us. 3 Turn us again, O God, and cause thy face to shine; and
we shall be saved. 4 O Lord God of hosts, how long wilt thou be angry
against the prayer of thy people? 5 Thou feedest them with the bread
of tears; and givest them tears to drink in great measure. 6 Thou
makest us a strife unto our neighbours: and our enemies laugh among
themselves. 7 Turn us again, O God of hosts, and cause thy face to
shine; and we shall be saved.
The psalmist here, in the name of the church, applies to God by prayer,
with reference to the present afflicted state of Israel.
I. He entreats God's favour for them (v. 1, 2); that is all in all to
the sanctuary when it is desolate, and is to be sought in the first
place. Observe, 1. How he eyes God in his address as the Shepherd of
Israel, whom he had called the sheep of his pasture (Ps. lxxix. 13),
under whose guidance and care Israel was, as the sheep are under the
care and conduct of the shepherd. Christ is the great and good
Shepherd, to whom we may in faith commit the custody of his sheep that
were given to him. He leads Joseph like a flock, to the best pastures,
and out of the way of danger; if Joseph follow him not as obsequiously
as the sheep do the shepherd, it is his own fault. He dwells between
the cherubim, where he is ready to receive petitions and to give
directions. The mercy-seat was between the cherubim; and it is very
comfortable in prayer to look up to God as sitting on a throne of
grace, and that it is so to us is owning to the great propitiation, for
the mercy-seat was the propitiatory. 2. What he expects and desires
from God, that he would give ear to the cry of their miseries and of
their prayers, that he would shine forth both in his own glory and in
favour and kindness to his people, that he would show himself and smile
on them, that he would sir up his strength, that he would excite it and
exert it. It had seemed to slumber: "Lord, awaken it." His cause met
with great opposition and the enemies threatened to overpower it:
"Lord, put forth thy strength so much the more, and come for salvation
to us; be to thy people a powerful help and a present help; Lord, do
this before Ephraim, Benjamin, and Manasseh," that is, "In the sight of
all the tribes of Israel; let them see it to their satisfaction."
Perhaps these three tribes are named because they were the tribes which
formed that squadron of the camp of Israel that in their march through
the wilderness followed next after the tabernacle; so that before them
the ark of God's strength rose to scatter their enemies.
II. He complains of God's displeasure against them. God was angry, and
he dreads that more than any thing, v. 4. 1. It was great anger. He
apprehended that God was angry against the prayer of his people, not
only that he was angry notwithstanding their prayers, by which they
hoped to turn away his wrath from them, but that he was angry with
their prayers, though they were his own people that prayed. That God
should be angry at the sins of his people and at the prayers of his
enemies is not strange; but that he should be angry at the prayers of
his people is strange indeed. He not only delayed to answer them (that
he often does in love), but he was displeased at them. If he be really
angry at the prayers of his people, we may be sure it is because they
ask amiss, Jam. iv. 3. They pray, but they do not wrestle in prayer;
their ends are not right, or there is some secret sin harboured and
indulged in them; they do not lift up pure hands, or they lift them up
with wrath and doubting. But perhaps it is only in their own
apprehension; he seems angry with their prayers when really he is not;
for thus he will try their patience and perseverance in prayer, as
Christ tried the woman of Canaan when he said, It is not meet to take
the children's bread and cast it to dogs. 2. It was anger that had
continued a great while: "How long wilt thou be angry? We have still
continued praying and yet are still under thy frowns." Now the tokens
of God's displeasure which they had been long under were both their
sorrow and shame. (1.) Their sorrow (v. 5): Thou feedest them with the
bread of tears; they eat their meat from day to day in tears; this is
the vinegar in which they dipped their morsel, Ps. xlii. 3. They had
tears given them to drink, not now and then a taste of that bitter cup,
but in great measure. Note, There are many that spend their time in
sorrow who yet shall spend their eternity in joy. (2.) It was their
shame, v. 6. God, by frowning upon them, made them a strife unto their
neighbours; each strove which should expose them most, and such a cheap
and easy prey were they made to them that all the strife was who should
have the stripping and plundering of them. Their enemies laughed among
themselves to see the frights they were in, the straits they were
reduced to, and the disappointments they met with. When God is
displeased with his people we must expect to see them in tears and
their enemies in triumph.
III. He prays earnestly for converting grace in order to their
acceptance with God, and their salvation: Turn us again, O God! v. 3.
Turn us again, O God of hosts! (v. 7) and then cause thy face to shine
and we shall be saved. It is the burden of the song, for we have it
again, v. 19. They are conscious to themselves that they have gone
astray from God and their duty, and have turned aside into sinful ways,
and that it was this that provoked God to hide his face from them and
to give them up into the hand of their enemies; and therefore they
desire to begin their work at the right end: "Lord, turn us to thee in
a way of repentance and reformation, and then, no doubt, thou wilt
return to us in a way of mercy and deliverance." Observe, 1. No
salvation but from God's favour: "Cause thy face to shine, let us have
thy love and the light of thy countenance, and then we shall be saved."
2. No obtaining favour with God unless we be converted to him. We must
turn again to God from the world and the flesh, and then he will cause
his face to shine upon us. 3. No conversion to God but by his own
grace; we must frame our doings to turn to him (Hos. v. 4) and then
pray earnestly for his grace, Turn thou me, and I shall be turned,
pleading that gracious promise (Prov. i. 23), Burn you at my reproof;
behold, I will pour out my Spirit unto you. The prayer here is for a
national conversion; in this method we must pray for national mercies,
that what is amiss may be amended, and then our grievances would be
soon redressed. National holiness would secure national happiness.
The Desolated Vine.
8 Thou hast brought a vine out of Egypt: thou hast cast out the
heathen, and planted it. 9 Thou preparedst room before it, and didst
cause it to take deep root, and it filled the land. 10 The hills were
covered with the shadow of it, and the boughs thereof were like the
goodly cedars. 11 She sent out her boughs unto the sea, and her
branches unto the river. 12 Why hast thou then broken down her
hedges, so that all they which pass by the way do pluck her? 13 The
boar out of the wood doth waste it, and the wild beast of the field
doth devour it. 14 Return, we beseech thee, O God of hosts: look down
from heaven, and behold, and visit this vine; 15 And the vineyard
which thy right hand hath planted, and the branch that thou madest
strong for thyself. 16 It is burned with fire, it is cut down: they
perish at the rebuke of thy countenance. 17 Let thy hand be upon the
man of thy right hand, upon the son of man whom thou madest strong for
thyself. 18 So will not we go back from thee: quicken us, and we will
call upon thy name. 19 Turn us again, O Lord God of hosts, cause thy
face to shine; and we shall be saved.
The psalmist is here presenting his suit for the Israel of God, and
pressing it home at the throne of grace, pleading with God for mercy
and grace for them. The church is here represented as a vine (v. 8, 14)
and a vineyard, v. 15. The root of this vine is Christ, Rom. xi. 18.
The branches are believers, John xv. 5. The church is like a vine, weak
and needing support, unsightly and having an unpromising outside, but
spreading and fruitful, and its fruit most excellent. The church is a
choice and noble vine; we have reason to acknowledge the goodness of
God that he has planted such a vine in the wilderness of this world,
and preserved it to this day. Now observe here,
I. How the vine of the Old-Testament church was planted at first. It
was brought out of Egypt with a high hand; the heathen were cast out of
Canaan to make room for it, seven nations to make room for that one.
Thou didst sweep before it (so some read v. 9), to make clear work; the
nations were swept away as dirt with the besom of destruction. God,
having made room for it, and planted it, cause it to take deep root by
a happy establishment of their government both in church and state,
which was so firm that, though their neighbours about them often
attempted it, they could not prevail to pluck it up.
II. How it spread and flourished. 1. The land of Canaan itself was
fully peopled. At first they were not so numerous as to replenish it,
Exod. xxiii. 29. But in Solomon's time Judah and Israel were many as
the sand of the sea; the land was filled with them, and yet such a
fruitful land that it was not over-stocked, v. 10. The hills of Canaan
were covered with their shadow, and the branches, though they extended
themselves far, like those of the vine, yet were not weak like them,
but as strong as those of the goodly cedars. Israel not only had
abundance of men, but those mighty men of valour. 2. They extended
their conquests and dominion to the neighbouring countries (v. 11): She
sent out her boughs to the sea, the great sea westward, and her
branches to the river, to the river of Egypt southward, the river of
Damascus northward, or rather the river Euphrates eastward, Gen. xv.
18. Nebuchadnezzar's greatness is represented by a flourishing tree,
Dan. iv. 20, 21. But it is observable here concerning this vine that it
is praised for its shadow, its boughs, and its branches, but not a word
of its fruit, for Israel was an empty vine, Hos. x. 1. God came looking
for grapes, but, behold, wild grapes, Isa. v. 2. And, if a vine do not
bring forth fruit, no tree so useless, so worthless, Ezek. xv. 2, 6.
III. How it was wasted and ruined: "Lord, thou hast done great things
for this vine, and why shall it be all undone again? If it were a plant
not of God's planting, it were not strange to see it rooted up; but
will God desert and abandon that which he himself gave being to?" v.
12. Why hast thou then broken down her hedges? There was a good reason
for this change in God's way towards them. This noble vine had become
the degenerate plant of a strange vine (Jer. ii. 21), to the reproach
of its great owner, and then no marvel if he took away its hedge (Isa.
v. 5); yet God's former favours to this vine are urged as pleas in
prayer to God, and improved as encouragements to faith, that,
notwithstanding all this, God would not wholly cast them off. Observe,
1. The malice and enmity of the Gentile nations against Israel. As soon
as ever God broke down their hedges and left them exposed troops of
enemies presently broke in upon them, that waited for an opportunity to
destroy them. Those that passed by the way plucked at them; the board
out of the wood and the wild beast of the field were ready to ravage
it, v. 13. But, 2. See also the restraint which these cruel enemies
were under; for till God had broken down their hedges they could not
pluck a leaf of this vine. The devil could not hurt Job so long as God
continued the hedge round about him, Job i. 10. See how much it is the
interest of any people to keep themselves in the favour of God and then
they need not fear any wild beast of the field, Job v. 23. If we
provoke God to withdraw, our defence has departed from us, and we are
undone. The deplorable state of Israel is described (v. 16): It is
burnt with fire; it is cut down; the people are treated like thorns and
briers, that are nigh unto cursing and whose end is to be burned, and
no longer like vines that are protected and cherished. They perish not
through the rage of the wild beast and the boar, but at the rebuke of
thy countenance; that was it which they dreaded and to which they
attributed all their calamities. It is well or ill with us according as
we are under God's smiles or frowns.
IV. What their requests were to God hereupon. 1. That God would help
the vine (v. 14, 15), that he would graciously take cognizance of its
case and do for it as he thought fit: "Return, we beseech thee, O Lord
of hosts! for thou hast seemed to go away from us. Look down from
heaven, to which thou hast retired,--from heaven, that place of
prospect, whence thou seest all the wrongs that are done us, that place
of power, whence thou canst send effectual relief,--from heaven, where
thou hast prepared thy throne of judgment, to which we appeal, and
where thou hast prepared a better country for those that are Israelites
indeed,--thence give a gracious look, thence make a gracious visit, to
this vine. Take our woeful condition into thy compassionate
consideration, and for the particular fruits of thy pity we refer
ourselves to thee. Only behold the vineyard, or rather the root, which
thy right hand hath planted, and which therefore we hope thy right hand
will protect, that branch which thou madest strong for thyself, to show
forth thy praise (Isa. xliii. 21), that with the fruit of it thou
mightest be honoured. Lord, it is formed by thyself and for thyself,
and therefore it may with a humble confidence be committed to thyself
and to thy own care." As for God, his work is perfect. What we read the
branch in the Hebrew is the son (Ben), whom in thy counsel thou hast
made strong for thyself. That branch was to come out of the stock of
Israel (my servant the branch, Zech. iii. 8), and therefore, till he
should come, Israel in general, and the house of David in particular,
must be preserved, and upheld, and kept in being. He is the true vine,
John xv. 1; Isa. xi. 1. Destroy it not for that blessing is in it, Isa.
lxv. 8. 2. That he would help the vine-dresser (v. 17, 18): "Let thy
hand be upon the man of thy right hand," that king (whoever it was) of
the house of David that was now to go in and out before them; "let thy
hand be upon him, not only to protect and cover him, but to own him,
and strengthen him, and give him success." We have this phrase, Ezra
vii. 28, And I was strengthened as the hand of the Lord my God was upon
me. Their king is called the man of God's right hand as he was the
representative of their state, which was dear to God, as his Benjamin,
the son of his right hand, as he was president in their affairs and an
instrument in God's right hand of much good to them, defending them
from themselves and from their enemies and directing them in the right
way, and as he was under-shepherd under him who was the great shepherd
of Israel. Princes, who have power, must remember that they are sons of
men, of Adam (so the word is), that, if they are strong, it is God that
has made them strong, and he has made them so for himself, for they are
his ministers to serve the interests of his kingdom among men, and, if
they do this in sincerity, his hand shall be upon them; and we should
pray in faith that it may be so, adding this promise, that, if God will
adhere to our governors, we will adhere to him: So will not we go back
from thee; we will never desert a cause which we see that God espouses
and is the patron of. Let God be our leader and we will follow him.
Adding also this prayer, "Quicken us, put life into us, revive our
dying interests, revive our drooping spirits, and then we will call
upon thy name. We will continue to do so upon all occasions, having
found it not in vain to do so." We cannot call upon God's name in a
right manner unless he quicken us; but it is he that puts life into our
souls, that puts liveliness into our prayers. But many interpreters,
both Jewish and Christian, apply this to the Messiah, the Son of David,
the protector and Saviour of the church and the keeper of the vineyard.
(1.) He is the man of God's right hand, to whom he has sworn by his
right hand (so the Chaldee), whom he has exalted to his right hand, and
who is indeed his right hand, the arm of the Lord, for all power is
given to him. (2.) He is that son of man whom he made strong for
himself, for the glorifying of his name and the advancing of the
interests of his kingdom among men. (3.) God's hand is upon him
throughout his whole undertaking, to bear him out and carry him on, to
protect and animate him, that the good pleasure of the Lord might
prosper in his hand. (4.) The stability and constancy of believers are
entirely owing to the grace and strength which are laid up for us in
Jesus Christ, Ps. lxviii. 28. In him is our strength found, by which we
are enabled to persevere to the end. Let thy hand be upon him; on him
let our help be laid who is mighty; let him be made able to save to the
uttermost and that will be our security; so will not we go back from
thee.
Lastly, The psalm concludes with the same petition that had been put up
twice before, and yet it is no vain repetition (v. 19): Turn us again.
The title given to God rises, v. 3, O God! v. 7, O God of hosts! v. 19,
O Lord (Jehovah) God of hosts! When we come to God for his grace, his
good-will towards us and his good work in us, we should pray earnestly,
continue instant in prayer, and pray more earnestly.
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P S A L M S
PSALM LXXXI.
This psalm was penned, as is supposed, not upon occasion of any
particular providence, but for the solemnity of a particular ordinance,
either that of the new-moon in general or that of the feast of trumpets
on the new moon of the seventh month, Lev. xxiii. 24; Num. xxix. 1.
When David, by the Spirit, introduced the singing of psalms into the
temple-service this psalm was intended for that day, to excite and
assist the proper devotions of it. All the psalms are profitable; but,
if one psalm be more suitable than another to the day and observances
of it, we should choose that. The two great intentions of our religious
assemblies, and which we ought to have in our eye in our attendance on
them, are answered in this psalm, which are, to give glory to God and
to receive instruction from God, to "behold the beauty of the Lord and
to enquire in his temple;" accordingly by this psalm we are assisted on
our solemn feast days, I. In praising God for what he is to his people
(ver. 1-3), and has done for them, ver. 4-7. II. In teaching and
admonishing one another concerning the obligations we lie under to God
(ver. 8-10), the danger of revolting from him (ver. 11, 12), and the
happiness we should have if we would but keep close to him, ver. 13-16.
This, though spoken primarily of Israel of old, is written for our
learning, and is therefore to be sung with application.
An Invitation to Praise.
To the chief musician upon Gittith. A psalm of Asaph.
1 Sing aloud unto God our strength: make a joyful noise unto the God of
Jacob. 2 Take a psalm, and bring hither the timbrel, the pleasant
harp with the psaltery. 3 Blow up the trumpet in the new moon, in the
time appointed, on our solemn feast day. 4 For this was a statute for
Israel, and a law of the God of Jacob. 5 This he ordained in Joseph
for a testimony, when he went out through the land of Egypt: where I
heard a language that I understood not. 6 I removed his shoulder from
the burden: his hands were delivered from the pots. 7 Thou calledst
in trouble, and I delivered thee; I answered thee in the secret place
of thunder: I proved thee at the waters of Meribah. Selah.
When the people of God were gathered together in the solemn day, the
day of the feast of the Lord, they must be told that they had business
to do, for we do not go to church to sleep nor to be idle; no, there is
that which the duty of every day requires, work of the day, which is to
be done in its day. And here,
I. The worshippers of God are excited to their work, and are taught, by
singing this psalm, to stir up both themselves and one another to it,
v. 1-3. Our errand is, to give unto God the glory due unto his name,
and in all our religious assemblies we must mind this as our business.
1. In doing this we must eye God as our strength, and as the God of
Jacob, v. 1. He is the strength of Israel, as a people; for he is a God
in covenant with them, who will powerfully protect, support, and
deliver them, who fights their battles and makes them do valiantly and
victoriously. He is the strength of every Israelite; by his grace we
are enabled to go through all our services, sufferings, and conflicts;
and to him, as our strength, we must pray, and we must sing praise to
him as the God of all the wrestling seed of Jacob, with whom we have a
spiritual communion. 2. We must do this by all the expressions of holy
joy and triumph. It was then to be done by musical instruments, the
timbrel, harp, and psaltery; and by blowing the trumpet, some think in
remembrance of the sound of the trumpet on Mount Sinai, which waxed
louder and louder. It was then and is now to be done by singing psalms,
singing aloud, and making a joyful noise. The pleasantness of the harp
and the awfulness of the trumpet intimate to us that God is to be
worshipped with cheerfulness and joy with reverence and godly fear.
Singing aloud and making a noise intimate that we must be warm and
affectionate in praising God, that we must with a hearty good-will show
forth his praise, as those that are not ashamed to own our dependence
on him and obligations to him, and that we should join many together in
this work; the more the better; it is the more like heaven. 3. This
must be done in the time appointed. No time is amiss for praising God
(Seven times a day will I praise thee; nay, at midnight will I rise and
give thanks unto thee); but some are times appointed, not for God to
meet us (he is always ready), but for us to meet one another, that we
may join together in praising God. The solemn feast-day must be a day
of praise; when we are receiving the gifts of God's bounty, and
rejoicing in them, then it is proper to sing his praises.
II. They are here directed in their work. 1. They must look up to the
divine institution which it is the observation of. In all religious
worship we must have an eye to the command (v. 4): This was a statute
for Israel, for the keeping up of a face of religion among them; it was
a law of the God of Jacob, which all the seed of Jacob are bound by,
and must be subject to. Note, Praising God is not only a good thing,
which we do well to do, but it is our indispensable duty, which we are
obliged to do; it is at our peril if we neglect it; and in all
religious exercises we must have an eye to the institution as our
warrant and rule: "This I do because God has commanded me; and
therefore I hope he will accept me;" then it is done in faith. 2. They
must look back upon those operations of divine Providence which it is
the memorial of. This solemn service was ordained for a testimony (v.
5), a standing traditional evidence, for the attesting of the matters
of fact. It was a testimony to Israel, that they might know and
remember what God had done for their fathers, and would be a testimony
against them if they should be ignorant of them and forget them. (1.)
The psalmist, in the people's name, puts himself in mind of the general
work of God on Israel's behalf, which was kept in remembrance by this
and other solemnities, v. 5. When God went out against the land of
Egypt, to lay it waste, that he might force Pharaoh to let Israel go,
then he ordained solemn feast-days to be observed by a statute for ever
in their generations, as a memorial of it, particularly the passover,
which perhaps is meant by the solemn feast-day (v. 3); that was
appointed just then when God went out through the land of Egypt to
destroy the first-born, and passed over the houses of the Israelites,
Exod. xii. 23, 24. By it that work of wonder was to be kept in
perpetual remembrance, that all ages might in it behold the goodness
and severity of God. The psalmist, speaking for his people, takes
notice of this aggravating circumstance of their slavery in Egypt that
there they heard a language that they understood not; there they were
strangers in a strange land. The Egyptians and the Hebrews understood
not one another's language; for Joseph spoke to his brethren by an
interpreter (Gen. xlii. 23), and the Egyptians are said to be to the
house of Jacob a people of a strange language, Ps. cxiv. 1. To make a
deliverance appear the more gracious, the more glorious, it is good to
observe every thing that makes the trouble we are delivered from appear
the more grievous. (2.) The psalmist, in God's name, puts the people in
mind of some of the particulars of their deliverance. Here he changes
the person, v. 6. God speaks by him, saying, I removed the shoulder
from the burden. Let him remember this on the feast-day, [1.] That God
had brought them out of the house of bondage, had removed their
shoulder from the burden of oppression under which they were ready to
sink, had delivered their hands from the pots, or panniers, or baskets,
in which they carried clay or bricks. Deliverance out of slavery is a
very sensible mercy and one which ought to be had in everlasting
remembrance. But this was not all. [2.] God had delivered them at the
Red Sea; then they called in trouble, and he rescued them and
disappointed the designs of their enemies against them, Exod. xiv. 10.
Then he answered them with a real answer, out of the secret place of
thunder; that is, out of the pillar of fire, through which God looked
upon the host of the Egyptians and troubled it, Exod. xiv. 24, 25. Or
it may be meant of the giving of the law at Mount Sinai, which was the
secret place, for it was death to gaze (Exod. xix. 21), and it was in
thunder that God then spoke. Even the terrors of Sinai were favours to
Israel, Deut. iv. 33. [3.] God had borne their manners in the
wilderness: "I proved thee at the waters of Meribah; thou didst there
show thy temper, what an unbelieving murmuring people thou wast, and
yet I continued my favour to thee." Selah--Mark that; compare God's
goodness and man's badness, and they will serve as foils to each other.
Now if they, on their solemn feast-days, were thus to call to mind
their redemption out of Egypt, much more ought we, on the Christian
sabbath, to call to mind a more glorious redemption wrought out for us
by Jesus Christ from worse than Egyptian bondage, and the many gracious
answers he has given to us, notwithstanding our manifold provocations.
Expostulation with Israel.
8 Hear, O my people, and I will testify unto thee: O Israel, if thou
wilt hearken unto me; 9 There shall no strange god be in thee;
neither shalt thou worship any strange god. 10 I am the Lord thy God,
which brought thee out of the land of Egypt: open thy mouth wide, and I
will fill it. 11 But my people would not hearken to my voice; and
Israel would none of me. 12 So I gave them up unto their own hearts'
lust: and they walked in their own counsels. 13 Oh that my people had
hearkened unto me, and Israel had walked in my ways! 14 I should soon
have subdued their enemies, and turned my hand against their
adversaries. 15 The haters of the Lord should have submitted
themselves unto him: but their time should have endured for ever. 16
He should have fed them also with the finest of the wheat: and with
honey out of the rock should I have satisfied thee.
God, by the psalmist, here speaks to Israel, and in them to us, on whom
the ends of the world are come.
I. He demands their diligent and serious attention to what he was about
to say (v. 8): "Hear, O my people! and who should hear me if my people
will not? I have heard and answered thee; now wilt thou hear me? Hear
what is said with the greatest solemnity and the most unquestionable
certainty, for it is what I will testify unto thee. Do not only give me
the hearing, but hearken unto me, that is, be advised by me, be ruled
by me." Nothing could be more reasonably nor more justly expected, and
yet God puts an if upon it: "If thou wilt hearken unto me. It is thy
interest to do so, and yet it is questionable whether thou wilt or no;
for thy neck is an iron sinew."
II. He puts them in mind of their obligation to him as the Lord their
God and Redeemer (v. 10): I am the Lord thy God, who brought thee out
of the land of Egypt; this is the preface to the ten commandments, and
a powerful reason for the keeping of them, showing that we are bound to
it in duty, interest, and gratitude, all which bonds we break asunder
if we be disobedient.
III. He gives them an abstract both of the precepts and of the promises
which he gave them, as the Lord and their God, upon their coming out of
Egypt. 1. The great command was that they should have no other gods
before him (v. 9): There shall no strange god be in thee, none besides
thy own God. Other gods might well be called strange gods, for it was
very strange that ever any people who had the true and living God for
their God should hanker after any other. God is jealous in this matter,
for he will not suffer his glory to be given to another; and therefore
in this matter they must be circumspect, Exod. xxiii. 13. 2. The great
promise was that God himself, as a God all-sufficient, would be nigh
unto them in all that which they called upon him for (Deut. iv. 7),
that, if they would adhere to him as their powerful protector and
ruler, they should always find him their bountiful benefactor: "Open
thy mouth wide and I will fill it, as the young ravens that cry open
their mouths wide and the old ones fill them." See here, (1.) What is
our duty--to raise our expectations from God and enlarge our desires
towards him. We cannot look for too little from the creature nor too
much from the Creator. We are not straitened in him; why therefore
should we be straitened in our own bosoms? (2.) What is God's promise.
I will fill thy mouth with good things, Ps. ciii. 5. There is enough in
God to fill our treasures (Prov. viii. 21), to replenish every hungry
soul (Jer. xxxi. 25), to supply all our wants, to answer all our
desires, and to make us completely happy. The pleasures of sense will
surfeit and never satisfy (Isa. lv. 2); divine pleasures will satisfy
and never surfeit. And we may have enough from God if we pray for it in
faith. Ask, and it shall be given you. He gives liberally, and upbraids
not. God assured his people Israel that it would be their own fault if
he did not do as great and kind things for them as he had done for
their fathers. Nothing should be thought too good, too much, to give
them, if they would but keep close to God. He would moreover have given
them such and such things, 2 Sam. xii. 8.
IV. He charges them with a high contempt of his authority as their
lawgiver and his grace and favour as their benefactor, v. 11. He had
done much for them, and designed to do more; but all in vain: "My
people would not hearken to my voice, but turned a deaf ear to all I
said." Two things he complains of:--1. Their disobedience to his
commands. They did hear his voice, so as never any people did; but they
would not hearken to it, they would not be ruled by it, neither by the
law nor by the reason of it. 2. Their dislike of his covenant-relation
to them: They would none of me. They acquiesced not in my word (so the
Chaldee); God was willing to be to them a God, but they were not
willing to be to him a people; they did not like his terms. "I would
have gathered them, but they would not." They had none of him; and why
had they not? It was not because they might not; they were fairly
invited into covenant with God. It was not because they could not; for
the word was nigh them, even in their mouth and in their heart. But it
was purely because they would not. God calls them his people, for they
were bought by him, bound to him, his by a thousand ties, and yet even
they had not hearkened, had not obeyed. "Israel, the seed of Jacob my
friend, set me at nought, and would have none of me." Note, All the
wickedness of the wicked world is owing to the wilfulness of the wicked
will. The reason why people are not religious is because they will not
be so.
V. He justifies himself with this in the spiritual judgments he had
brought upon them (v. 12): So I gave them up unto their own hearts'
lusts, which would be more dangerous enemies and more mischievous
oppressors to them than any of the neighbouring nations ever were. God
withdrew his Spirit from them, took off the bridle of restraining
grace, left them to themselves, and justly; they will do as they will,
and therefore let them do as they will. Ephraim is joined to idols; let
him alone. It is a righteous thing with God to give those up to their
own hearts' lusts that indulge them, and give up themselves to be led
by them; for why should his Spirit always strive? His grace is his own,
and he is debtor to no man, and yet, as he never gave his grace to any
that could say they deserved it, so he never took it away from any but
such as had first forfeited it: They would none of me, so I gave them
up; let them take their course. And see what follows: They walked in
their own counsels, in the way of their heart and in the sight of their
eye, both in their worships and in their conversations. "I left them to
do as they would, and then they did all that was ill;" they walked in
their own counsels, and not according to the counsels of God and his
advice. God therefore was not the author of their sin; he left them to
the lusts of their own hearts and the counsels of their own heads; if
they do not well, the blame must lie upon their own hearts and the
blood upon their own heads.
VI. He testifies his good-will to them in wishing they had done well
for themselves. He saw how sad their case was, and how sure their ruin,
when they were delivered up to their own lusts; that is worse than
being given up to Satan, which may be in order to reformation (1 Tim.
i. 20) and to salvation (1 Cor. v. 5); but to be delivered up to their
own hearts' lusts is to be sealed under condemnation. He that is
filthy, let him be filthy still. What fatal precipices will not these
hurry a man to! Now here God looks upon them with pity, and shows that
it was with reluctance that he thus abandoned them to their folly and
fate. How shall I give thee up, Ephraim? Hos. xi. 8, 9. So here, O that
my people had hearkened! See Isa. xlviii. 18. Thus Christ lamented the
obstinacy of Jerusalem. If thou hadst known, Luke xix. 42. The
expressions here are very affecting (v. 13-16), designed to show how
unwilling God is that any should perish and desirous that all should
come to repentance (he delights not in the ruin of sinful persons or
nations), and also what enemies sinners are to themselves and what an
aggravation it will be of their misery that they might have been happy
upon such easy terms. Observe here,
1. The great mercy God had in store for his people, and which he would
have wrought for them if they had been obedient. (1.) He would have
given them victory over their enemies and would soon have completed the
reduction of them. They should not only have kept their ground, but
have gained their point, against the remaining Canaanites, and their
encroaching vexatious neighbours (v. 14): I should have subdued their
enemies; and it is God only that is to be depended on for the subduing
of our enemies. Not would had have put them to the expense and fatigue
of a tedious war: he would soon have done it; for he would have turned
his hand against their adversaries, and then they would not have been
able to stand before them. It intimates how easily he would have done
it and without any difficulty. With the turn of a hand, nay, with the
breath of his mouth, shall he slay the wicked, Isa. xi. 4. If he but
turn his hand, the haters of the Lord will submit themselves to him (v.
15); and, though they are not brought to love him, yet they shall be
made to fear him and to confess that he is too hard for them and that
it is in vain to contend with him. God is honoured, and so is his
Israel, by the submission of those that have been in rebellion against
them, though it be but a forced and feigned submission. (2.) He would
have confirmed and perpetuated their posterity, and established it upon
sure and lasting foundations. In spite of all the attempts of their
enemies against them, their time should have endured for ever, and they
should never have been disturbed in the possession of the good land God
had given them, much less evicted and turned out of possession. (3.) He
would have given them great plenty of all good things (v. 16): He
should have fed them with the finest of the wheat, with the best grain
and the best of the kind. Wheat was the staple commodity of Canaan, and
they exported a great deal of it, Ezek. xxvii. 17. He would not only
have provided for them the best sort of bread, but with honey out of
the rock would he have satisfied them. Besides the precious products of
the fruitful soil, that there might not be a barren spot in all their
land, even the clefts of the rock should serve for bee-hives and in
them they should find honey in abundance. See Deut. xxxii. 13, 14. In
short, God designed to make them every way easy and happy.
2. The duty God required from them as the condition of all this mercy.
He expected no more than that they should hearken to him, as a scholar
to his teacher, to receive his instructions--as a servant to his
master, to receive his commands; and that they should walk in his ways,
those ways of the Lord which are right and pleasant, that they should
observe the institutions of his ordinances and attend the intimations
of his providence. There was nothing unreasonable in this.
3. Observe how the reason of the withholding of the mercy is laid in
their neglect of the duty: If they had hearkened to me, I would soon
have subdued their enemies. National sin or disobedience is the great
and only thing that retards and obstructs national deliverance. When I
would have healed Israel, and set every thing to-rights among them,
then the iniquity of Ephraim was discovered, and so a stop was put to
the cure, Hos. vii. 1. We are apt to say, "If such a method had been
taken, such an instrument employed, we should soon have subdued our
enemies:" but we mistake; if we had hearkened to God, and kept to our
duty, the thing would have been done, but it is sin that makes our
troubles long and salvation slow. And this is that which God himself
complains of, and wishes it had been otherwise. Note, Therefore God
would have us do our duty to him, that we may be qualified to receive
favour from him. He delights in our serving him, not because he is the
better for it, but because we shall be.
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P S A L M S
PSALM LXXXII.
This psalm is calculated for the meridian of princes' courts and courts
of justice, not in Israel only, but in other nations; yet it was
probably penned primarily for the use of the magistrates of Israel, the
great Sanhedrim, and their other elders who were in places of power,
and perhaps by David's direction. This psalm is designed to make kings
wise, and "to instruct the judges of the earth" (as 2 and 10), to tell
them their duty as (2 Sam. xxiii. 3), and to tell them of their faults
as Ps. lviii. 1. We have here, I. The dignity of magistracy and its
dependence upon God, ver. 1. II. The duty of magistrates, ver. 3, 4.
III. The degeneracy of bad magistrates and the mischief they do, ver.
2, 5. IV. Their doom read, ver. 6, 7. V. The desire and prayer of all
good people that the kingdom of God may be set up more and more, ver.
8. Though magistrates may most closely apply this psalm to themselves,
yet we may any of us sing it with understanding when we give glory to
God, in singing it, as presiding in all public affairs, providing for
the protection of injured innocency, and ready to punish the most
powerful injustice, and when we comfort ourselves with a belief of his
present government and with the hopes of his future judgment.
The Duty of Magistrates.
A psalm of Asaph.
1 God standeth in the congregation of the mighty; he judgeth among the
gods. 2 How long will ye judge unjustly, and accept the persons of
the wicked? Selah. 3 Defend the poor and fatherless: do justice to
the afflicted and needy. 4 Deliver the poor and needy: rid them out
of the hand of the wicked. 5 They know not, neither will they
understand; they walk on in darkness: all the foundations of the earth
are out of course.
We have here,
I. God's supreme presidency and power in all councils and courts
asserted and laid down, as a great truth necessary to be believed both
by princes and subjects (v. 1): God stands, as chief director, in the
congregation of the mighty, the mighty One, in coetu fortis--in the
councils of the prince, the supreme magistrate, and he judges among the
gods, the inferior magistrates; both the legislative and the executive
power of princes is under his eye and his hand. Observe here, 1. The
power and honour of magistrates; they are the mighty. They are so in
authority, for the public good (it is a great power that they are
entrusted with), and they ought to be so in wisdom and courage. They
are, in the Hebrew dialect, called gods; the same word is used for
these subordinate governors that is used for the sovereign ruler of the
world. They are elohim. Angels are so called both because they are
great in power and might and because God is pleased to make use of
their service in the government of this lower world; and magistrates in
an inferior capacity are likewise the ministers of his providence in
general, for the keeping up of order and peace in human societies, and
particularly of his justice and goodness in punishing evil-doers and
protecting those that do well. Good magistrates, who answer the ends of
magistracy, are as God; some of his honour is put upon them; they are
his vicegerents, and great blessings to any people. A divine sentence
is in the lips of the king, Prov. xvi. 10. But, as roaring lions and
ranging bears, so are wicked rulers over the poor people, Prov. xxviii.
15. 2. A good form and constitution of government intimated, and that
is a mixed monarchy like ours; here is the mighty One, the Sovereign,
and here is his congregation, his privy-council, his parliament, his
bench of judges, who are called the gods. 3. God's incontestable
sovereignty maintained in and over all the congregations of the mighty.
God stands, he judges among them; they have their power from him and
are accountable to him. By him kings reign. He is present at all their
debates, and inspects all they say and do, and what is said and done
amiss will be called over again, and they reckoned with for their
mal-administrations. God has their hearts in his hands, and their
tongues too, and he directs them which way soever he will, Prov. xxi.
1. So that he has a negative voice in all their resolves, and his
counsels shall stand, whatever devices are in men's hearts. He makes
what use he pleases of them, and serves his own purposes and designs by
them; though their hearts little think so, Isa. x. 7. Let magistrates
consider this and be awed by it; God is with them in the judgment, 2
Chron. xix. 6; Deut. i. 17. Let subjects consider this and be comforted
with it; for good princes and good judges, who mean well, are under a
divine direction, and bad ones, who mean ever so ill, are under a
divine restraint.
II. A charge given to all magistrates to do good with their power, as
they will answer it to him by whom they are entrusted with it, v. 3, 4.
1. They are to be the protectors of those who lie exposed to injury and
the patrons of those who want advice and assistance: Defend the poor,
who have no money wherewith to make friends or fee counsel, and the
fatherless, who, while they are young and unable to help themselves,
have lost those who would have been the guides of their youth.
Magistrates, as they must be fathers to their country in general, so
particularly to those in it who are fatherless. Are they called gods?
Herein they must be followers of him, they must be fathers of the
fatherless. Job was so, Job xxix. 12. 2. They are to administer justice
impartially, and do right to the afflicted and needy, who, being weak
and helpless, have often wrongs done them; and will be in danger of
losing all if magistrates do not, ex officio--officially, interpose for
their relief. If a poor man has an honest cause, his poverty must be no
prejudice to his cause, how great and powerful soever those are that
contend with him. 3. They are to rescue those who have already fallen
into the hands of oppressors and deliver them. (v. 4): Rid them out of
the hand of the wicked. Avenge them of their adversary, Luke xviii. 3.
These are clients whom there is nothing to be got by, no pay for
serving them, no interest by obliging them; yet these are those whom
judges and magistrates must concern themselves for, whose comfort they
must consult and whose cause they must espouse.
III. A charge drawn up against bad magistrates, who neglect their duty
and abuse their power, forgetting that God standeth among them, v. 2,
5. Observe, 1. What the sin is they are here charged with; they judge
unjustly, contrary to the rules of equity and the dictates of their
consciences, giving judgment against those who have right on their
side, out of malice and ill-will, or for those who have an unrighteous
cause, out of favour and partial affection. To do unjustly is bad, but
to judge unjustly is much worse, because it is doing wrong under colour
of right; against such acts of injustice there is least fence for the
injured and by them encouragement is given to the injurious. It was as
great an evil as any Solomon saw under the sun when he observed the
place of judgment, that iniquity was there, Eccl. iii. 16; Isa. v. 7.
They not only accepted the persons of the rich because they were rich,
though that is bad enough, but (which is much worse) they accepted the
persons of the wicked because they were wicked; they not only
countenanced them in their wickedness, but loved them the better for
it, and fell in with their interests. Woe unto thee, O land! when thy
judges are such as these. 2. What was the cause of this sin. They were
told plainly enough that it was their office and duty to protect and
deliver the poor; it was many a time given them in charge; yet they
judge unjustly, for they know not, neither will they understand. They
do not care to hear their duty; they will not take pains to study it;
they have no desire to take things right, but are governed by interest,
not by reason or justice. A gift in secret blinds their eyes. They know
not because they will not understand. None so blind as those that will
not see. They have baffled their own consciences, and so they walk on
in darkness, not knowing nor caring what they do nor whither they go.
Those that walk on in darkness are walking on to everlasting darkness.
3. What were the consequences of this sin: All the foundations of the
earth (or of the land) are out of course. When justice is perverted
what good can be expected? The earth and all the inhabitants thereof
are dissolved, as the psalmist speaks in a like case, Ps. lxxv. 3. The
miscarriages of public persons are public mischiefs.
The Duty of Magistrates.
6 I have said, Ye are gods; and all of you are children of the most
High. 7 But ye shall die like men, and fall like one of the princes.
8 Arise, O God, judge the earth: for thou shalt inherit all nations.
We have here,
I. Earthly gods abased and brought down, v. 6, 7. The dignity of their
character is acknowledged (v. 6): I have said, You are gods. They have
been honoured with the name and title of gods. God himself called them
so in the statute against treasonable words Exod. xxii. 28, Thou shalt
not revile the gods. And, if they have this style from the fountain of
honour, who can dispute it? But what is man, that he should be thus
magnified? He called them gods because unto them the word of God came,
so our Saviour expounds it (John x. 35); they had a commission from
God, and were delegated and appointed by him to be the shields of the
earth, the conservators of the public peace, and revengers to execute
wrath upon those that disturb it, Rom. xiii. 4. All of them are in this
sense children of the Most High. God has put some of his honour upon
them, and employs them in his providential government of the world, as
David made his sons chief rulers. Or, "Because I said, You are gods,
you have carried the honour further than was intended and have imagined
yourselves to be the children of the Most High," as the king of Babylon
(Isa. xiv. 14), I will be like the Most High, and the king of Tyre
(Ezek. xxviii. 2), Thou hast set thy heart as the heart of God. It is a
hard thing for men to have so much honour put upon them by the hand of
God, and so much honour paid them, as ought to be by the children of
men, and not to be proud of it and puffed up with it, and so to think
of themselves above what is meet. But here follows a mortifying
consideration: You shall die like men. This may be taken either, 1. As
the punishment of bad magistrates, such as judged unjustly, and by
their misrule put the foundations of the earth out of course. God will
reckon with them, and will cut them off in the midst of their pomp and
prosperity; they shall die like other wicked men, and fall like one of
the heathen princes (and their being Israelites shall not secure them
anymore than their being judges) or like one of the angels that sinned,
or like one of the giants of the old world. Compare this with that
which Elihu observed concerning the mighty oppressors in his time. Job
xxxiv. 26, He striketh them as wicked men in the open sight of others.
Let those that abuse their power know that God will take both it and
their lives from them; for wherein they deal proudly he will show
himself above them. Or, 2. As the period of the glory of all
magistrates in this world. Let them not be puffed up with their honour
nor neglect their work, but let the consideration of their mortality be
both mortifying to their pride and quickening to their duty. "You are
called gods, but you have no patent for immortality; you shall die like
men, like common men; and like one of them, you, O princes! shall
fall." Note, Kings and princes, all the judges of the earth, though
they are gods to us, are men to God, and shall die like men, and all
their honour shall be laid in the dust. Mors sceptra ligonibus
æquat--Death mingles sceptres with spades.
II. The God of heaven exalted and raised high, v. 8. The psalmist finds
it to little purpose to reason with these proud oppressors; they turned
a deaf ear to all he said and walked on in darkness; and therefore he
looks up to God, appeals to him, and begs of him to take unto himself
his great power: Arise, O God! judge the earth; and, when he prays that
he would do it, he believes that he will do it: Thou shalt inherit all
nations. This has respect, 1. To the kingdom of providence. God governs
the world, sets up and puts down whom he pleases; he inherits all
nations, has an absolute dominion over them, to dispose of them as a
man does of his inheritance. This we are to believe and to comfort
ourselves with, that the earth is not given so much into the hands of
the wicked, the wicked rulers, as we are tempted to think it is, Job
ix. 24. But God has reserved the power to himself and overrules them.
In this faith we must pray, "Arise, O God! judge the earth, appear
against those that judge unjustly, and set shepherds over thy people
after thy own heart." There is a righteous God to whom we may have
recourse, and on whom we may depend for the effectual relief of all
that find themselves aggrieved by unjust judges. 2. To the kingdom of
the Messiah. It is a prayer for the hastening of that, that Christ
would come, who is to judge the earth, and that promise is pleaded,
that God shall give him the heathen for his inheritance. Thou, O
Christ! shalt inherit all nations, and be the governor over them, Ps.
ii. 8; xxii. 28. Let the second coming of Christ set to-rights all
these disorders. There are two words with which we may comfort
ourselves and one another in reference to the mismanagements of power
among men: one is Rev. xix. 6, Hallelujah, the Lord God omnipotent
reigneth; the other is Rev. xxii. 20, Surely, I come quickly.
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P S A L M S
PSALM LXXXIII.
This psalm is the last of those that go under the name of Asaph. It is
penned, as most of those, upon a public account, with reference to the
insults of the church's enemies, who sought its ruin. Some think it was
penned upon occasion of the threatening descent which was made upon the
land of Judah in Jehoshaphat's time by the Moabites and Ammonites,
those children of Lot here spoken of (ver. 8), who were at the head of
the alliance and to whom all the other states here mentioned were
auxiliaries. We have the story 2 Chron. xx. 1, where it is said, The
children of Moab and Ammon, and others besides them, invaded the land.
Others think it was penned with reference to all the confederacies of
the neighbouring nations against Israel, from first to last. The
psalmist here makes an appeal and application, I. To God's knowledge,
by a representation of their designs and endeavours to destroy Israel,
ver. 1-8. II. To God's justice and jealousy, both for his church and
for his own honour, by an earnest prayer for the defeat of their
attempt, that the church might be preserved, the enemies humbled, and
God glorified, ver. 9-18. This, in the singing of it, we may apply to
the enemies of the gospel-church, all anti-christian powers and
factions, representing to God their confederacies against Christ and
his kingdom, and rejoicing in the hope that all their projects will be
baffled and the gates of hell shall not prevail against the church.
Complaints against Enemies.
A song or psalm of Asaph.
1 Keep not thou silence, O God: hold not thy peace, and be not still, O
God. 2 For, lo, thine enemies make a tumult: and they that hate thee
have lifted up the head. 3 They have taken crafty counsel against thy
people, and consulted against thy hidden ones. 4 They have said,
Come, and let us cut them off from being a nation; that the name of
Israel may be no more in remembrance. 5 For they have consulted
together with one consent: they are confederate against thee: 6 The
tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes;
7 Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of
Tyre; 8 Assur also is joined with them: they have holpen the children
of Lot. Selah.
The Israel of God were now in danger, and fear, and great distress, and
yet their prayer is called, A song or psalm; for singing psalms is not
unseasonable, no, not when the harps are hung upon the willow-trees.
I. The psalmist here begs of God to appear on the behalf of his injured
threatened people (v. 1): "Keep not thou silence, O God! but give
judgment for us against those that do us an apparent wrong." Thus
Jehoshaphat prayed upon occasion of that invasion (2 Chron. xx. 11),
Behold, how they reward us, to come to cast us out of thy possession.
Sometimes God seems to connive at the unjust treatment which is given
to his people; he keeps silence, as one that either did not observe it
or did not concern himself in it; he holds his peace, as if he would
observe an exact neutrality, and let them fight it out; he is still,
and gives not the enemies of his people any disturbance or opposition,
but seems to sit by as a man astonished, or as a mighty man that cannot
save. Then he gives us leave to call upon him, as here, "Keep not thou
silence, O God! Lord, speak to us by the prophets for our encouragement
against our fears" (as he did in reference to that invasion, 2 Chron.
xx. 14, &c.); "Lord, speak for us by the providence and speak against
our enemies; speak deliverance to us and disappointment to them." God's
speaking is his acting; for with him saying and doing are the same
thing.
II. He here gives an account of the grand alliance of the neighbouring
nations against Israel, which he begs of God to break, and blast the
projects of. Now observe here,
1. Against whom this confederacy is formed; it is against the Israel of
God, and so, in effect, against the God of Israel. Thus the psalmist
takes care to interest God in their cause, not doubting but that, if it
appeared that they were for God, God would make it to appear that he
was for them, and then they might set all their enemies at defiance;
for whom then could be against them? "Lord," says he, "they are thy
enemies, and they hate thee." All wicked people are God's enemies (the
carnal mind is enmity against God), but especially wicked persecutors;
they hated the religious worshippers of God, because they hated God's
holy religion and the worship of him. This was that which made God's
people so zealous against them--that they fought against God: They are
confederate against thee, v. 5. Were our interest only concerned, we
could the better bear it; but, when God himself is struck at, it is
time to cry, Help, Lord. Keep not thou silence, O God! He proves that
they are confederate against God, for they are so against the people of
God, who are near and dear to him, his son, his first-born, his
portion, and the lot of his inheritance; he may truly be said to fight
against me that endeavours to destroy my children, to root out my
family, and to ruin my estate. "Lord," says the psalmist, "they are thy
enemies, for they consult against thy hidden ones." Note, God's people
are his hidden ones, hidden, (1.) In respect of secresy. Their life is
hid with Christ in God; the world knows them not; if they knew them,
they would not hate them as they do. (2.) In respect of safety. God
takes them under his special protection, hides them in the hollow of
his hand; and yet, in defiance of God and his power and promise to
secure his people, they will consult to ruin them and cast them down
from their excellency (Ps. lxii. 4), and to make a prey of those whom
the Lord has set apart for himself, Ps. iv. 3. They resolve to destroy
those whom God resolves to preserve.
2. How this confederacy is managed. The devil is at the bottom of it,
and therefore it is carried on, (1.) With a great deal of heat and
violence: Thy enemies make a tumult, v. 2. The heathen rage, Ps. ii. 1.
The nations are angry, Rev. xi. 18. They are noisy in their clamours
against the people whom they hope to run down with their loud
calumnies. This comes in as a reason why God should not keep silence:
"The enemies talk big and talk much; Lord, let them not talk all, but
do thou speak to them in thy wrath," Ps. ii. 5. (2.) With a great deal
of pride and insolence: They have lifted up the head. In confidence of
their success, they are so elevated as if they could over-top the Most
High and overpower the Almighty. (3.) With a great deal of art and
policy: They have taken crafty counsel, v. 3. The subtlety of the old
serpent appears in their management, and they contrive by all possible
means, though ever so base, ever so bad, to gain their point. They are
profound to make slaughter (Hos. v. 2), as if they could outwit
Infinite Wisdom. (4.) With a great deal of unanimity. Whatever separate
clashing interest they have among themselves, against the people of God
they consult with one consent (v. 5), nor is Satan's kingdom divided
against itself. To push on this unholy war, they lay their heads
together, and their horns, and their hearts too. Fas est et ab hoste
doceri--Even an enemy may instruct. Do the enemies of the church act
with one consent to destroy it? Are the kings of the earth of one mind
to give their power and honour to the beast? And shall not the church's
friends be unanimous in serving her interests? If Herod and Pilate are
made friends, that they may join in crucifying Christ, surely Paul and
Barnabas, Paul and Peter, will soon be made friends, that they may join
in preaching Christ.
3. What it is that is aimed at in this confederacy. They consult not
like the Gibeonites to make a league with Israel, that they might
strengthen themselves by such a desirable alliance, which would have
been their wisdom. They consult, not only to clip the wings of Israel,
to recover their new conquests, and check the progress of their
victorious arms, not only to keep the balance even between them and
Israel, and to prevent their power from growing exorbitant; this will
not serve. It is no less than the utter ruin and extirpation of Israel
that they design (v. 4): "Come, let us cut them off from being a
nation, as they cut off the seven nations of Canaan; let us leave them
neither root nor branch, but lay their country so perfectly waste that
the name of Israel may be no more in remembrance, no, not in history;"
for with them they would destroy their Bibles and burn all their
records. Such is the enmity of the serpent's seed against the seed of
the woman. It is the secret wish of many wicked men that the church of
God might not have a being in the world, that there might be no such
thing as religion among mankind. Having banished the sense of it out of
their own hearts, they would gladly see the whole earth as well rid of
it, all its laws and ordinances abolished, all its restraints and
obligations shaken off, and all that preach, profess, or practise it
cut off. This they would bring it to if it were in their power; but he
that sits in heaven shall laugh at them.
4. Who they are that are drawn into this confederacy. The nations that
entered into this alliance are here mentioned (v. 6-8); the Edomites
and Ishmaelites, both descendants from Abraham, lead the van; for
apostates from the church have been its most bitter and spiteful
enemies, witness Julian. These were allied to Israel in blood and yet
in alliance against Israel. There are no bonds of nature so strong but
the spirit of persecution has broken through them. The brother shall
betray the brother to death. Moab and Ammon were the children of
righteous Lot; but, as an incestuous, so a degenerate race. The
Philistines were long a thorn in Israel's side, and very vexatious. How
the inhabitants of Tyre, who in David's time were Israel's firm allies,
come in among their enemies, I know not; but that Assur (that is, the
Assyrian) also is joined with them is not strange, or that (as the word
is) they were an arm to the children of Lot. See how numerous the
enemies of God's church have always been. Lord, how are those increased
that trouble it! God's heritage was as a speckled bird; all the birds
round about were against her (Jer. xii. 9), which highly magnifies the
power of God in preserving to himself a church in the world, in spite
of the combined force of earth and hell.
Prophetic Imprecations.
9 Do unto them as unto the Midianites; as to Sisera, as to Jabin, at
the brook of Kison: 10 Which perished at Endor: they became as dung
for the earth. 11 Make their nobles like Oreb, and like Zeeb: yea,
all their princes as Zebah, and as Zalmunna: 12 Who said, Let us take
to ourselves the houses of God in possession. 13 O my God, make them
like a wheel; as the stubble before the wind. 14 As the fire burneth
a wood, and as the flame setteth the mountains on fire; 15 So
persecute them with thy tempest, and make them afraid with thy storm.
16 Fill their faces with shame; that they may seek thy name, O Lord.
17 Let them be confounded and troubled for ever; yea, let them be put
to shame, and perish: 18 That men may know that thou, whose name
alone is JEHOVAH, art the most high over all the earth.
The psalmist here, in the name of the church, prays for the destruction
of those confederate forces, and, in God's name, foretels it; for this
prayer that it might be so amounts to a prophecy that it shall be so,
and this prophecy reaches to all the enemies of the gospel-church;
whoever they be that oppose the kingdom of Christ, here they may read
their doom. The prayer is, in short, that these enemies, who were
confederate against Israel, might be defeated in all their attempts,
and that they might prove their own ruin, and so God's Israel might be
preserved and perpetuated. Now this is here illustrated,
I. By some precedents. Let that be their punishment which has been the
fate of others who have formerly set themselves against God's Israel.
The defeat and discomfiture of former combinations may be pleaded in
prayer to God and improved for the encouragement of our own faith and
hope, because God is the same still that ever he was, the same to his
people and the same against his and their enemies; with him is no
variableness. 1. He prays that their armies might be destroyed as the
armies of former enemies had been (v. 9, 10): Do to them as to the
Midianites; let them be routed by their own fears, for so the
Midianites were, more than by Gideon's 300 men. Do to them as to the
army under the command of Sisera (who was general under Jabin king of
Canaan) which God discomfited (Judg. iv. 15) at the brook Kishon, near
to which was Endor. They became as dung on the earth; their dead bodies
were thrown like dung laid in heaps, or spread, to fatten the ground;
they were trodden to dirt by Barak's small but victorious army; and
this was fitly made a precedent here, because Deborah made it so to
aftertimes when it was fresh. Judg. v. 31, So let all thy enemies
perish, O Lord! that is, So they shall perish. 2. He prays that their
leaders might be destroyed as they had been formerly. The common people
would not have been so mischievous if their princes had not set them
on, and therefore they are particularly prayed against, v. 11, 12.
Observe, (1.) What their malice was against the Israel of God. They
said, Let us take to ourselves the houses of God in possession (v. 12),
the pleasant places of God (so the word is), by which we may understand
the land of Canaan, which was a pleasant land and was Immanuel's land,
or the temple, which was indeed God's pleasant place (Isa. lxiv. 11),
or (as Dr. Hammond suggests) the pleasant pastures, which these
Arabians, who traded in cattle, did in a particular manner seek after.
The princes and nobles aimed to enrich themselves by this war; and
their armies must be made as dung for the earth, to serve their
covetousness and their ambition. (2.) What their lot should be. They
shall be made like Oreb and Zeeb (two princes of the Midianites, who,
when their forces were routed, were taken in their flight by the
Ephraimites and slain, Judg. vii. 25), and like Zeba and Zalmunna, whom
Gideon himself slew, Judg. viii. 21. "Let these enemies of ours be made
as easy a prey to us as they were to the conquerors then." We may not
prescribe to God, but we may pray to God that he will deal with the
enemies of his church in our days as he did with those in the days of
our fathers.
II. He illustrates it by some similitudes, and prays, 1. That God would
make them like a wheel (v. 13), that they might be in continual motion,
unquiet, unsettled, and giddy in all their counsels and resolves, that
they might roll down easily and speedily to their own ruin. Or, as some
think, that they might be broken by the judgments of God, as the corn
is broken, or beaten out, by the wheel which was then used in
threshing. Thus, when a wise king scatters the wicked, he is said to
bring the wheel over them, Prov. xx. 26. Those that trust in God have
their hearts fixed; those that fight against him are unfixed, like a
wheel. 2. That they might be chased as stubble, or chaff, before the
fierce wind. "The wheel, though it continually turn round, is fixed on
its own axis; but let them have no more fixation than the light stubble
has, which the wind hurries away, and nobody desires to save it, but is
willing it should go," Ps. i. 4. Thus shall the wicked be driven away
in his wickedness, and chased out of the world. 3. That they might be
consumed, as wood by the fire, or as briers and thorns, as fern or
furze, upon the mountains, by the flames, v. 14. When the stubble is
driven by the wind it will rest, at last, under some hedge, in some
ditch or other; but he prays that they might not only be driven away as
stubble, but burnt up as stubble. And this will be the end of wicked
men (Heb. vi. 8) and particularly of all the enemies of God's church.
The application of these comparisons we have (v. 15): So persecute them
with thy tempest, persecute them to their utter ruin, and make them
afraid with thy storm. See how sinners are made miserable; the storm of
God's wrath raises terrors in their own hearts, and so they are made
completely miserable. God can deal with the proudest and most daring
sinner that has bidden defiance to his justice, and can make him afraid
as a grasshopper. It is the torment of devils that they tremble.
III. He illustrates it by the good consequences of their confusion, v.
16-18. He prays here that God, having filled their hearts with terror,
would thereby fill their faces with shame, that they might be ashamed
of their enmity to the people of God (Isa. xxvi. 11), ashamed of their
folly in acting both against Omnipotence itself and their own true
interest. They did what they could to put God's people to shame, but
the shame will at length return upon themselves. Now, 1. The beginning
of this shame might be a means of their conversion: "Let them be broken
and baffled in their attempts, that they may seek thy name, O Lord! Let
them be put to a stand, that they may have both leisure and reason to
pause a little, and consider who it is that they are fighting against
and what an unequal match they are for him, and may therefore humble
and submit themselves and desire conditions of peace. Let them be made
to fear thy name, and perhaps that will bring them to seek thy name."
Note, That which we should earnestly desire and beg of God for our
enemies and persecutors is that God would bring them to repentance, and
we should desire their abasement in order to this, no other confusion
to them than what may be a step towards their conversion. 2. If it did
not prove a means of their conversion, the perfecting of it would
redound greatly to the honour of God. If they will not be ashamed and
repent, let them be put to shame and perish; if they will not be
troubled and turned, which would soon put an end to all their trouble,
a happy end, let them be troubled for ever, and never have peace: this
will be for God's glory (v. 18), that other men may know and own, if
they themselves will not, that thou, whose name alone is JEHOVAH (that
incommunicable, though not ineffable name) art the Most High over all
the earth. God's triumphs over his and his church's enemies will be
incontestable proofs, (1.) That he is, according to his name JEHOVAH, a
self-existent self-sufficient Being, that has all power and perfection
in himself. (2.) That he is the most high God, sovereign Lord of all,
above all gods, above all kings, above all that exalt themselves and
pretend to be high. (3.) That he is so, not only over the land of
Israel, but over all the earth, even those nations of the earth that do
not know him or own him; for his kingdom rules over all. These are
great and unquestionable truths, but men will hardly be persuaded to
know and believe them; therefore the psalmist prays that the
destruction of some might be the conviction of others. The final ruin
of all God's enemies, in the great day, will be the effectual proof of
this, before angels and men, when the everlasting shame and contempt to
which sinners shall rise (Dan. xii. 2) shall redound to the everlasting
honour and praise of that God to whom vengeance belongs.
__________________________________________________________________
P S A L M S
PSALM LXXXIV.
Though David's name be not in the title of this psalm, yet we have
reason to think he was the penman of it, because it breathes so much of
his excellent spirit and is so much like the sixty-third psalm which
was penned by him; it is supposed that David penned this psalm when he
was forced by Absalom's rebellion to quit his city, which he lamented
his absence from, not so much because it was the royal city as because
it was the holy city, witness this psalm, which contains the pious
breathings of a gracious soul after God and communion with him. Though
it be not entitled, yet it may fitly be looked upon as a psalm or song
for the sabbath day, the day of our solemn assemblies. The psalmist
here with great devotion expresses his affection, I. To the ordinances
of God; his value for them (ver. 1), his desire towards them (ver. 2,
3), his conviction of the happiness of those that did enjoy them (ver.
4-7), and his placing his own happiness so very much in the enjoyment
of them, ver. 10. II. To the God of the ordinances; his desire towards
him (ver. 8, 9), his faith in him (ver. 11), and his conviction of the
happiness of those that put their confidence in him, ver. 12. In
singing this psalm we should have the same devout affections working
towards God that David had, and then the singing of it will be very
pleasant.
The Pleasures of Public Worship; Benefit of Public Worship.
To the chief musician upon Gittith. A psalm for the sons of Korah.
1 How amiable are thy tabernacles, O Lord of hosts! 2 My soul
longeth, yea, even fainteth for the courts of the Lord: my heart and my
flesh crieth out for the living God. 3 Yea, the sparrow hath found a
house, and the swallow a nest for herself, where she may lay her young,
even thine altars, O Lord of hosts, my King, and my God. 4 Blessed
are they that dwell in thy house: they will be still praising thee.
Selah. 5 Blessed is the man whose strength is in thee; in whose heart
are the ways of them. 6 Who passing through the valley of Baca make
it a well; the rain also filleth the pools. 7 They go from strength
to strength, every one of them in Zion appeareth before God.
The psalmist here, being by force restrained from waiting upon God in
public ordinances, by the want of them is brought under a more sensible
conviction than ever of the worth of them. Observe,
I. The wonderful beauty he saw in holy institutions (v. 1): How amiable
are thy tabernacles, O Lord of hosts! Some think that he here calls God
the Lord of hosts (that is, in a special manner of the angels, the
heavenly hosts) because of the presence of the angels in God's
sanctuary; they attended the Shechinah, and were (as some think)
signified by the cherubim. God is the Lord of these hosts, and his the
tabernacle is: it is spoken of as more than one (thy tabernacles)
because there were several courts in which the people attended, and
because the tabernacle itself consisted of a holy place and a most
holy. How amiable are these! How lovely is the sanctuary in the eyes of
all that are truly sanctified! Gracious souls see a wonderful, an
inexpressible, beauty in holiness, and in holy work. A tabernacle was a
mean habitation, but the disadvantage of external circumstances makes
holy ordinances not at all the less amiable; for the beauty of holiness
is spiritual, and their glory is within.
II. The longing desire he had to return to the enjoyment of public
ordinances, or rather of God in them, v. 2. It was an entire desire;
body, soul, and spirit concurred in it. He was not conscious to himself
of any rising thought to the contrary. It was an intense desire; it was
like the desire of the ambitious, or covetous, or voluptuous. He
longed, he fainted, he cried out, importunate to be restored to his
place in God's courts, and almost impatient of delay. Yet it was not so
much the courts of the Lord that he coveted, but he cried out, in
prayer, for the living God himself. O that I might know him, and be
again taken into communion with him! 1 John i. 3. Ordinances are empty
things if we meet not with God in the ordinances.
III. His grudging the happiness of the little birds that made their
nests in the buildings that were adjoining to God's altars, v. 3. This
is an elegant and surprising expression of his affection to God's
altars: The sparrow has found a house and the swallow a nest for
herself. These little birds, by the instinct and direction of nature,
provide habitations for themselves in houses, as other birds do in the
woods, both for their own repose and in which to lay their young; some
such David supposes there were in the buildings about the courts of
God's house, and wishes himself with them. He would rather live in a
bird's nest nigh God's altars than in a palace at a distance from them.
He sometimes wished for the wings of a dove, on which to fly into the
wilderness (Ps. lv. 6); here for the wings of a sparrow, that he might
fly undiscovered into God's courts; and, though to watch as a sparrow
alone upon the house-top is the description of a very melancholy state
and spirit (Ps. cii. 7), yet David would be glad to take it for his
lot, provided he might be near God's altars. It is better to be serving
God in solitude than serving sin with a multitude. The word for a
sparrow signifies any little bird, and (if I may offer a conjecture)
perhaps when, in David's time, music was introduced so much into the
sacred service, both vocal and instrumental, to complete the harmony
they had singing-birds in cages hung about the courts of the tabernacle
(for we find the singing of birds taken notice of to the glory of God,
Ps. civ. 12), and David envies the happiness of these, and would gladly
change places with them. Observe, David envies the happiness not of
those birds that flew over the altars, and had only a transient view of
God's courts, but of those that had nests for themselves there. David
will not think it enough to sojourn in God's house as a way-faring man
that turns aside to tarry for a night; but let this be his rest, his
home; here he will dwell. And he takes notice that these birds not only
have nests for themselves there, but that there they lay their young;
for those who have a place in God's courts themselves cannot but desire
that their children also may have in God's house, and within his walls,
a place and a name, that they may feed their kids beside the shepherds'
tents. Some give another sense of this verse: "Lord, by thy providence
thou hast furnished the birds with nests and resting-places, agreeable
to their nature, and to them they have free recourse; but thy altar,
which is my nest, my resting-place, which I am as desirous of as ever
the wandering bird was of her nest, I cannot have access to. Lord, wilt
thou provide better for thy birds than for thy babes? As a bird that
wanders from her nest so am I, now that I wander from the place of
God's altars, for that is my place (Prov. xxvii. 8); I shall never be
easy till I return to my place again." Note, Those whose souls are at
home, at rest, in God, cannot but desire a settlement near his
ordinances. There were two altars, one for sacrifice, the other for
incense, and David, in his desire of a place in God's courts, has an
eye to both, as we also must, in all our attendance on God, have an eye
both to the satisfaction and to the intercession of Christ. And,
lastly, Observe how he eyes God in this address: Thou art the Lord of
hosts, my King and my God. Where should a poor distressed subject seek
for protection but with his king? And should not a people seek unto
their God? My King, my God, is Lord of hosts; by him and his altars let
me live and die.
IV. His acknowledgment of the happiness both of the ministers and of
the people that had liberty of attendance on God's altars: "Blessed are
they. O when shall I return to the enjoyment of that blessedness?" 1.
Blessed are the ministers, the priests and Levites, who have their
residence about the tabernacle and are in their courses employed in the
service of it (v. 4): Blessed are those that dwell in thy house, that
are at home there, and whose business lies there. He is so far from
pitying them, as confined to a constant attendance and obliged to
perpetual seriousness, that he would sooner envy them than the greatest
princes in the world. There are those that bless the covetous, but he
blesses the religious. Blessed are those that dwell in thy house (not
because they have good wages, a part of every sacrifice for themselves,
which would enable them to keep a good table, but because they have
good work): They will be still praising thee; and, if there be a heaven
upon earth, it is in praising God, in continually praising him. Apply
this to his house above; blessed are those that dwell there, angels and
glorified saints, for they rest not day nor night from praising God.
Let us therefore spend as much of our time as may be in that blessed
work in which we hope to spend a joyful eternity. 2. Blessed are the
people, the inhabitants of the country, who, though they do not
constantly dwell in God's house as the priests do, yet have liberty of
access to it at the times appointed for their solemn feasts, the three
great feasts, at which all the males were obliged to give their
attendance, Deut. xvi. 16. David was so far from reckoning this an
imposition, and a hardship put upon them, that he envies the happiness
of those who might thus attend, v. 5-7. Those whom he pronounces
blessed are here described. (1.) They are such as act in religion from
a rooted principle of dependence upon God and devotedness to him:
Blessed is the man whose strength is in thee, who makes thee his
strength and strongly stays himself upon thee, who makes thy name his
strong tower into which he runs for safety, Prov. xviii. 10. Happy is
the man whose hope is in the Lord his God, Ps. xl. 4; cxlvi. 5. Those
are truly happy who go forth, and go on, in the exercises of religion,
not in their own strength (for then the work is sure to miscarry), but
in the strength of the grace of Jesus Christ, from whom all our
sufficiency is. David wished to return to God's tabernacles again, that
there he might strengthen himself in the Lord his God for service and
suffering. (2.) They are such as have a love for holy ordinances: In
whose heart are the ways of them, that is, who, having placed their
happiness in God as their end, rejoice in all the ways that lead to
him, all those means by which their graces are strengthened and their
communion with him kept up. They not only walk in these ways, but they
have them in their hearts, they lay them near their hearts; no care or
concern, no pleasure or delight, lies nearer than this. Note, Those who
have the new Jerusalem in their eye must have the ways that lead to it
in their heart, must mind them, their eyes must look straight forward
in them, must ponder the paths of them, must keep close to them, and be
afraid of turning aside to the right hand or to the left. If we make
God's promise our strength, we must make God's word our rule, and walk
by it. (3.) They are such as will break through difficulties and
discouragements in waiting upon God in holy ordinances, v. 6. When they
come up out of the country to worship at the feasts their way lies
through many a dry and sandy valley (so some), in which they are ready
to perish for thirst; but, to guard against that inconvenience, they
dig little pits to receive and keep the rain-water, which is ready to
them and others for their refreshment. When they make the pools the ram
of heaven fills them. If we be ready to receive the grace of God, that
grace shall not be wanting to us, but shall be sufficient for us at all
times. Their way lay through many a weeping valley, so Baca signifies,
that is (as others understand it), many watery valleys, which in wet
weather, when the rain filled the pools, either through the rising of
the waters or through the dirtiness of the way were impassable; but, by
draining and trenching them, they made a road through them for the
benefit of those who went up to Jerusalem. Care should be taken to keep
those roads in repair that lead to church, as well as those that lead
to market. But all this is intended to show, [1.] That they had a good
will to the journey. When they were to attend the solemn feasts at
Jerusalem, they would not be kept back by bad weather, or bad ways, nor
make those an excuse for staying at home. Difficulties in the way of
duty are designed to try our resolution; and he that observes the wind
shall not sow. [2.] That they made the best of the way to Zion,
contrived and took pains to mend it where it was bad, and bore, as well
as they could, the inconveniences that could not be removed. Our way to
heaven lies through a valley of Baca, but even that may be made a well
if we make a due improvement of the comforts God has provided for the
pilgrims to the heavenly city. (4.) They are such as are still pressing
forward till they come to their journey's end at length, and do not
take up short of it (v. 7): They go from strength to strength; their
company increases by the accession of more out of every town they pass
through, till they become very numerous. Those that were near staid
till those that were further off called on them, saying, Come, and let
us go to the house of the Lord (Ps. cxxii. 1, 2), that they might go
together in a body, in token of their mutual love. Or the particular
persons, instead of being fatigued with the tediousness of their
journey and the difficulties they met with, the nearer they came to
Jerusalem the more lively and cheerful they were, and so went on
stronger and stronger, Job xvii. 9. Thus it is promised that those that
wait on the Lord shall renew their strength, Isa. xl. 31. Even where
they are weak, there they are strong. They go from virtue to virtue (so
some); it is the same word that is used for the virtuous woman. Those
that press forward in their Christian course shall find God adding
grace to their graces, John i. 16. They shall be changed from glory to
glory (2 Cor. iii. 18), from one degree of glorious grace to another,
till, at length, every one of them appears before God in Zion, to give
glory to him and receive blessings from him. Note, Those who grow in
grace shall, at last, be perfect in glory. The Chaldee reads it, They
go from the house of the sanctuary to the house of doctrine; and the
pains which they have taken about the law shall appear before God,
whose majesty dwells in Zion. We must go from one duty to another, from
prayer to the word, from practising what we have learned to learn more;
and, if we do this, the benefit of it will appear, to God's glory and
our own everlasting comfort.
Delight in God's Ordinances.
8 O Lord God of hosts, hear my prayer: give ear, O God of Jacob. Selah.
9 Behold, O God our shield, and look upon the face of thine anointed.
10 For a day in thy courts is better than a thousand. I had rather be
a doorkeeper in the house of my God, than to dwell in the tents of
wickedness. 11 For the Lord God is a sun and shield: the Lord will
give grace and glory: no good thing will he withhold from them that
walk uprightly. 12 O Lord of hosts, blessed is the man that trusteth
in thee.
Here, I. The psalmist prays for audience and acceptance with God, not
mentioning particularly what he desired God would do for him. He needed
to say no more when he had professed such an affectionate esteem for
the ordinances of God, which now he was restrained and banished from.
All his desire was, in that profession, plainly before God, and his
longing, his groaning, was not hidden from him; therefore he prays (v.
8, 9) only that God would hear his prayer and give ear, that he would
behold his condition, behold his good affection, and look upon his
face, which way it was set, and how his countenance discovered the
longing desire he had towards God's courts. He calls himself (as many
think) God's anointed, for David was anointed by him and anointed for
him. In this petition, 1. He has an eye to God under several of his
glorious titles--as the Lord God of hosts, who has all the creatures at
his command, and therefore has all power both in heaven and in
earth,--as the God of Jacob, a God in covenant with his own people, a
God who never said to the praying seed of Jacob, Seek you me in
vain,--and as God our shield, who takes his people under his special
protection, pursuant to his covenant with Abraham their father. Gen.
xv. 1, Fear not, Abraham, I am thy shield. When David could not be
hidden in the secret of God's tabernacle (Ps. xxvii. 5), being at a
distance from it, yet he hoped to find God his shield ready to him
wherever he was. 2. He has an eye to the Mediator; for of him I rather
understand those words, Look upon the face of thy Messiah, thy anointed
one, for of his anointing David spoke, Ps. xlv. 7. In all our addresses
to God we must desire that he would look upon the face of Christ,
accept us for his sake, and be well-pleased with us in him. We must
look with an eye of faith, and then God will with an eye of favour look
upon the face of the anointed, who does show his face when we without
him dare not show ours.
II. He pleads his love to God's ordinances and his dependence upon God
himself.
1. God's courts were his choice, v. 10. A very great regard he had for
holy ordinances: he valued them above any thing else, and he expresses
his value for them, (1.) By preferring the time of God's worship before
all other time: A day spent in thy courts, in attending on the services
of religion, wholly abstracted from all secular affairs, is better than
a thousand, not than a thousand in thy courts, but any where else in
this world, though in the midst of all the delights of the children of
men. Better than a thousand, he does not say days, you may supply it
with years, with ages, if you will, and yet David will set his hand to
it. "A day in thy courts, a sabbath day, a holy day, a feast-day,
though but one day, would be very welcome to me; nay" (as some of the
rabbin paraphrase it), "though I were to die for it the next day, yet
that would be more sweet than years spent in the business and pleasure
of this world. One of these days shall with its pleasure chase a
thousand, and two put ten thousand to flight, to shame, as not worthy
to be compared." (2.) By preferring the place of worship before any
other place: I would rather be a door-keeper, rather be in the meanest
place and office, in the house of my God, than dwell in state, as
master, in the tents of wickedness. Observe, He calls even the
tabernacle a house, for the presence of God in it made even those
curtains more stately than a palace and more strong than a castle. It
is the house of my God; the covenant-interest he had in God as his God
was the sweet string on which he loved dearly to be harping; those, and
those only, who can, upon good ground, call God theirs, delight in the
courts of his house. I would rather be a porter in God's house than a
prince in those tents where wickedness reigns, rather lie at the
threshold (so the word is); that was the beggar's place (Acts iii. 2):
"no matter" (says David), "let that be my place rather than none." The
Pharisees loved synagogues well enough, provided they might have the
uppermost seats there (Matt. xxiii. 6), that they might make a figure.
Holy David is not solicitous about that; if he may but be admitted to
the threshold, he will say, Master, it is good to be here. Some read
it, I would rather be fixed to a post in the house of my God than live
at liberty in the tents of wickedness, alluding to the law concerning
servants, who, if they would not go out free, were to have their ear
bored to the door-post, Exod. xxi. 5, 6. David loved his master and
loved his work so well that he desired to be tied to this service for
ever, to be more free to it, but never to go out free from it,
preferring bonds to duty far before the greatest liberty to sin. Such a
superlative delight have holy hearts in holy duties; no satisfaction in
their account comparable to that in communion with God.
2. God himself was his hope, and joy, and all. Therefore he loved the
house of his God, because his expectation was from his God, and there
he used to communicate himself, v. 11. See, (1.) What God is, and will
be, to his people: The Lord God is a sun and shield. We are here in
darkness, but, if God be our God, he will be to us a sun, to enlighten
and enliven us, to guide and direct us. We are here in danger, but he
will be to us a shield to secure us from the fiery darts that fly
thickly about us. With his favour he will compass us as with a shield.
Let us therefore always walk in the light of the Lord, and never throw
ourselves out of his protection, and we shall find him a sun to supply
us with all good and a shield to shelter us from all evil. (2.) What he
does, and will, bestow upon them: The Lord will give grace and glory.
Grace signifies both the good-will of God towards us and the good work
of God in us; glory signifies both the honour which he now puts upon
us, in giving us the adoption of sons, and that which he has prepared
for us in the inheritance of sons. God will give them grace in this
world as a preparation for glory, and glory in the other world as the
perfection of grace; both are God's gift, his free gift. And as, on the
one hand, wherever God gives grace he will give glory (for grace is
glory begun, and is an earnest of it), so, on the other hand, he will
give glory hereafter to none to whom he does not give grace now, or who
receive his grace in vain. And if God will give grace and glory, which
are the two great things that concur to make us happy in both worlds,
we may be sure that no good thing will be withheld from those that walk
uprightly. It is the character of all good people that they walk
uprightly, that they worship God in spirit and in truth, and have their
conversation in the world in simplicity and godly sincerity; and such
may be sure that God will withhold no good thing from them, that is
requisite to their comfortable passage through this world. Make sure
grace and glory, and other things shall be added. This is a
comprehensive promise, and is such an assurance of the present comfort
of the saints that, whatever they desire, and think they need, they may
be sure that either Infinite Wisdom sees it is not good for them or
Infinite Goodness will give it to them in due time. Let it be our care
to walk uprightly, and then let us trust God to give us every thing
that is good for us.
Lastly, He pronounces those blessed who put their confidence in God, as
he did, v. 12. Those are blessed who have the liberty of ordinances and
the privileges of God's house. But, though we should be debarred from
them, yet we are not therefore debarred from blessedness if we trust in
God. If we cannot go to the house of the Lord, we may go by faith to
the Lord of the house, and in him we shall be happy and may be easy.
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P S A L M S
PSALM LXXXV.
Interpreters are generally of the opinion that this psalm was penned
after the return of the Jews out of their captivity in Babylon, when
they still remained under some tokens of God's displeasure, which they
here pray for the removal of. And nothing appears to the contrary, but
that it might be penned then, as well as Ps. cxxxvii. They are the
public interests that lie near the psalmist's heart here, and the psalm
is penned for the great congregation. The church was here in a deluge;
above were clouds, below were waves; every thing was dark and dismal.
The church is like Noah in the ark, between life and death, between
hope and fear; being so, I. Here is the dove sent forth in prayer. The
petitions are against sin and wrath (ver. 4) and for mercy and grace,
ver. 7. The pleas are taken from former favours (ver. 1-3) and present
distresses, ver. 5, 6. II. Here is the dove returning with an olive
branch of peace and good tidings; the psalmist expects her return (ver.
8) and then recounts the favours to God's Israel which by the spirit of
prophecy he gave assurance of to others, and by the spirit of faith he
took the assurance of to himself, ver. 9-13. In singing this psalm we
may be assisted in our prayers to God both for his church in general
and for the land of our nativity in particular. The former part will be
of use to direct our desires, the latter to encourage our faith and
hope in those prayers.
Prayer in Time of Trouble.
To the chief musician. A psalm for the sons of Korah.
1 Lord, thou hast been favourable unto thy land: thou hast brought back
the captivity of Jacob. 2 Thou hast forgiven the iniquity of thy
people, thou hast covered all their sin. Selah. 3 Thou hast taken
away all thy wrath: thou hast turned thyself from the fierceness of
thine anger. 4 Turn us, O God of our salvation, and cause thine anger
toward us to cease. 5 Wilt thou be angry with us for ever? wilt thou
draw out thine anger to all generations? 6 Wilt thou not revive us
again: that thy people may rejoice in thee? 7 show us thy mercy, O
Lord, and grant us thy salvation.
The church, in affliction and distress, is here, by direction from God,
making her application to God. So ready is God to hear and answer the
prayers of his people that by his Spirit in the word, and in the heart,
he indites their petitions and puts words into their mouths. The people
of God, in a very low and weak condition, are here taught how to
address themselves to God.
I. They are to acknowledge with thankfulness the great things God had
done for them (v. 1-3): "Thou has done so and so for us and our
fathers." Note, The sense of present afflictions should not drown the
remembrance of former mercies; but, even when we are brought very low,
we must call to remembrance past experiences of God's goodness, which
we must take notice of with thankfulness, to his praise. They speak of
it here with pleasure, 1. That God had shown himself propitious to
their land, and had smiled upon it as his own: "Thou hast been
favourable to thy land, as thine, with distinguishing favours." Note,
The favour of God is the spring-head of all good, and the fountain of
happiness, to nations, as well as to particular persons. It was by the
favour of God that Israel got and kept possession of Canaan (Ps. xliv.
3); and, if he had not continued very favourable to them, they would
have been ruined many a time. 2. That he had rescued them out of the
hands of their enemies and restored them to their liberty: "Thou hast
brought back the captivity of Jacob, and settled those in their own
land again that had been driven out and were strangers in a strange
land, prisoners in the land of their oppressors." The captivity of
Jacob, though it may continue long, will be brought back in due time.
3. That he had not dealt with them according to the desert of their
provocations (v. 2): "Thou hast forgiven the iniquity of thy people,
and not punished them as in justice thou mightest. Thou hast covered
all their sin." When God forgives sin he covers it; and, when he covers
the sin of his people, he covers it all. The bringing back of their
captivity was then an instance of God's favour to them, when it was
accompanied with the pardon of their iniquity. 4. That he had not
continued his anger against them so far, and so long, as they had
reason to fear (v. 3): "Having covered all their sin, thou hast taken
away all thy wrath;" for when sin is set aside God's anger ceases; God
is pacified if we are purified. See what the pardon of sin is: Thou
hast forgiven the iniquity of thy people, that is, "Thou hast turned
thy anger from waxing hot, so as to consume us in the flame of it. In
compassion to us thou hast not stirred up all thy wrath, but, when an
intercessor has stood before thee in the gap, thou hast turned away thy
anger."
II. They are taught to pray to God for grace and mercy, in reference to
their present distress; this is inferred from the former: "Thou hast
done well for our fathers; do well for us, for we are the children of
the same covenant." 1. They pray for converting grace: "Turn us, O God
of our salvation! in order to the turning of our captivity; turn us
from iniquity; turn us to thyself and to our duty; turn us, and we
shall be turned." All those whom God will save sooner or later he will
turn. If no conversion, no salvation. 2. They pray for the removal of
the tokens of God's displeasure which they were under: "Cause thine
anger towards us to cease, as thou didst many a time cause it to cease
in the days of our fathers, when thou didst take away thy wrath from
them." Observe the method, "First turn us to thee, and then cause thy
anger to turn from us." When we are reconciled to God, then, and not
till then, we may expect the comfort of his being reconciled to us. 3.
They pray for the manifestation of God's good-will to them (v. 7):
"Show us thy mercy, O Lord! show thyself merciful to us; not only have
mercy on us, but let us have the comfortable evidences of that mercy;
let us know that thou hast mercy on us and mercy in store for us." 4.
They pray that God would, graciously to them and gloriously to himself,
appear on their behalf: "Grant us thy salvation; grant it by thy
promise, and then, no doubt, thou wilt work it by thy providence."
Note, The vessels of God's mercy are the heirs of his salvation; he
shows mercy to those to whom he grants salvation; for salvation is of
mere mercy.
III. They are taught humbly to expostulate with God concerning their
present troubles, v. 5, 6. Here observe, 1. What they dread and
deprecate: "Wilt thou be angry with us for ever? We are undone if thou
art, but we hope thou wilt not. Wilt thou draw out thy anger unto all
generations? No; thou art gracious, slow to anger, and swift to show
mercy, and wilt not contend for ever. Thou wast not angry with our
fathers for ever, but didst soon turn thyself from the fierceness of
thy wrath; why then wilt thou be angry with us for ever? Are not thy
mercies and compassions as plentiful and powerful as ever they were?
Impenitent sinners God will be angry with for ever; for what is hell
but the wrath of God drawn out unto endless generations? But shall a
hell upon earth be the lot of thy people?" 2. What they desire and hope
for: "Wilt thou not revive us again (v. 6), revive us with comforts
spoken to us, revive us with deliverances wrought for us? Thou hast
been favourable to thy land formerly, and that revived it; wilt thou
not again be favourable, and so revive it again?" God had granted to
the children of the captivity some reviving in their bondage, Ezra ix.
8. Their return out of Babylon was as life from the dead, Eze. xxxvii.
11, 12. Now, Lord (say they), wilt thou not revive us again, and put
thy hand again the second time to gather us in? Ps. cxxvi. 1, 4. Revive
thy work in the midst of the years, Hab. iii. 2. "Revive us again,"
(1.) "That thy people may rejoice; and so we shall have the comfort of
it," Ps. xiv. 7. Give them life, that they may have joy. (2.) "That
they may rejoice in thee; and so thou wilt have the glory of it." If
God be the fountain of all our mercies, he must be the centre of all
our joys.
Divine Answer to Prayer; Blessings Given in Answer to Prayer.
8 I will hear what God the Lord will speak: for he will speak peace
unto his people, and to his saints: but let them not turn again to
folly. 9 Surely his salvation is nigh them that fear him; that glory
may dwell in our land. 10 Mercy and truth are met together;
righteousness and peace have kissed each other. 11 Truth shall spring
out of the earth; and righteousness shall look down from heaven. 12
Yea, the Lord shall give that which is good; and our land shall yield
her increase. 13 Righteousness shall go before him; and shall set us
in the way of his steps.
We have here an answer to the prayers and expostulations in the
foregoing verses.
I. In general, it is an answer of peace. This the psalmist is soon
aware of (v. 8), for he stands upon his watch-tower to hear what God
will say unto him, as the prophet, Hab. ii. 1, 2. I will hear what God
the Lord will speak. This intimates, 1. The stilling of his
passions--his grief, his fear--and the tumult of his spirit which they
occasioned: "Compose thyself, O my soul! in a humble silence to attend
upon God and wait his motions. I have spoken enough, or too much; now I
will hear what God will speak, and welcome his holy will. What saith my
Lord unto his servant?" If we would have God to hear what we say to him
by prayer, we must be ready to hear what he says to us by his word. 2.
The raising of his expectation; now that he has been at prayer he looks
for something very great, and very kind, from the God that hears
prayer. When we have prayed we should look after our prayers, and stay
for an answer. Now observe here, (1.) What it is that he promises
himself from God, in answer to his prayers: He will speak peace to his
people, and to his saints. There are a people in the world who are
God's people, set apart for him, subject to him, and who shall be saved
by him. All his people are his saints, sanctified by his grace and
devoted to his glory; these may sometimes want peace, when without are
fightings and within are fears; but, sooner or later, God will speak
peace to them; if he do not command outward peace, yet he will suggest
inward peace, speaking that to their hearts by his Spirit which he has
spoken to their ears by his word and ministers and making them to hear
joy and gladness. (2.) What use he makes of this expectation. [1.] He
takes the comfort of it; and so must we: "I will hear what God the Lord
will speak, hear the assurances he gives of peace, in answer to
prayer." When God speaks peace we must not be deaf to it, but with all
humility and thankfulness receive it. [2.] He cautions the saints to do
the duty which this calls for: But let them not turn again to folly;
for it is on these terms, and no other, that peace is to be expected.
To those, and those only, peace is spoken, who turn from sin; but, if
they return to it again, it is at their peril. All sin is folly, but
especially backsliding; it is egregious folly to turn to sin after we
have seemed to turn from it, to turn to it after God has spoken peace.
God is for peace, but, when he speaks, such are for war.
II. Here are the particulars of this answer of peace. He doubts not but
all will be well in a little time, and therefore gives us the pleasing
prospect of the flourishing estate of the church in the last five
verses of the psalm, which describe the peace and prosperity that God,
at length, blessed the children of the captivity with, when, after a
great deal of toil and agitation, at length they gained a settlement in
their own land. But it may be taken both as a promise also to all who
fear God and work righteousness, that they shall be easy and happy, and
as a prophecy of the kingdom of the Messiah and the blessings with
which that kingdom should be enriched. Here is,
1. Help at hand (v. 9): "Surely his salvation is nigh, nigh to us,
nigher than we think it is: it will soon be effected, how great soever
our difficulties and distresses are, when God's time shall come, and
that time is not far off." When the tale of bricks is doubled, then
Moses comes. It is nigh to all who fear him; when trouble is nigh
salvation is nigh, for God is a very present help in time of trouble to
all who are his; whereas salvation is far from the wicked, Ps. cxix.
155. This may fitly be applied to Christ the author of eternal
salvation: it was the comfort of the Old-Testament saints that, though
they lived not to see that redemption in Jerusalem which they waited
for, yet they were sure it was nigh, and would be welcome, to all that
fear God.
2. Honour secured: "That glory may dwell in our land, that we may have
the worship of God settled and established among us; for that is the
glory of a land. When that goes, Ichabod--the glory has departed; when
that stays glory dwells." This may refer to the Messiah, who was to be
the glory of his people Israel, and who came and dwelt among them (John
i. 4), for which reason their land is called Immanuel's land, Isa.
viii. 8.
3. Graces meeting, and happily embracing (v. 10, 11): Mercy and truth,
righteousness and peace, kiss each other. This may be understood, (1.)
Of the reformation of the people and of the government, in the
administration of which all those graces should be conspicuous and
commanding. The rulers and ruled shall all be merciful and true,
righteous and peaceable. When there is no truth nor mercy all goes to
ruin (Hos. iv. 1; Isa. lix. 14, 15); but when these meet in the
management of all affairs, when these give aim, when these give law,
when there is such plenty of truth that it sprouts up like the grass of
the earth, and of righteousness that it is showered down like rain from
heaven, then things go well. When in every congress mercy and truth
meet, in every embrace righteousness and peace kiss, and common honesty
is indeed common, then glory dwells in a land, as the sin of reigning
dishonesty is a reproach to any people. (2.) Of the return of God's
favour, and the continuance of it, thereupon. When a people return to
God and adhere to him in a way of duty he will return to them and abide
with them in a way of mercy. So some understand this, man's truth and
God's mercy, man's righteousness and God's peace, meet together. If God
find us true to him, to one another, to ourselves, we shall find him
merciful. If we make conscience of righteousness, we shall have the
comfort of peace. If truth spring out of the earth, that is (as Dr.
Hammond expounds it), out of the hearts of men, the proper soil for it
to grow in, righteousness (that is, God's mercy) shall look down from
heaven, as the sun does upon the world when it sheds its influences on
the productions of the earth and cherishes them. (3.) Of the harmony of
the divine attributes in the Messiah's undertaking. In him who is both
our salvation and our glory mercy and truth have met together; God's
mercy and truth, and his righteousness and peace, have kissed each
other; that is, the great affair of our salvation is so well contrived,
so well concerted, that God may have mercy upon poor sinners, and be at
peace with them, without any wrong to his truth and righteousness. He
is true to the threatening, and just in his government, and yet pardons
sinners and takes them into covenant with himself. Christ, as Mediator,
brings heaven and earth together again, which sin had set at variance;
through him truth springs out of the earth, that truth which God
desires in the inward part, and then righteousness looks down from
heaven; for God is just, and the justifier of those who believe in
Jesus. Or it may denote that in the kingdom of the Messiah these graces
shall flourish and prevail and have a universal command.
4. Great plenty of every thing desirable (v. 12): The Lord shall give
that which is good, every thing that he sees to be good for us. All
good comes from God's goodness; and when mercy, truth, and
righteousness, have a sovereign influence on men's hearts and lives,
all good may be expected. If we thus seek the righteousness of God's
kingdom, other things shall be added; Matt. vi. 33. When the glory of
the gospel dwells in our land, then it shall yield its increase, for
soul-prosperity will either bring outward prosperity along with it or
sweeten the want of it. See Ps. lxvii. 6.
5. A sure guidance in the good way (v. 13): The righteousness of his
promise which he has made to us, assuring us of happiness, and the
righteousness of sanctification, that good work which he has wrought in
us, these shall go before him to prepare his way, both to raise our
expectations of his favour and to qualify us for it; and these shall go
before us also, and be our guide to set us in the way of his steps,
that is, to encourage our hopes and guide our practice, that we may go
forth to meet him when he is coming towards us in ways of mercy.
Christ, the sun of righteousness, shall bring us to God, and put us
into the way that leads to him. John Baptist, a preacher of
righteousness, shall go before Christ to prepare his way. Righteousness
is a sure guide both in meeting God and in following him.
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P S A L M S
PSALM LXXXVI.
This psalm is entitled "a prayer of David;" probably it was not penned
upon any particular occasion, but was a prayer he often used himself,
and recommended to others for their use, especially in a day of
affliction. Many think that David penned this prayer as a type of
Christ, "who in the days of his flesh offered up strong cries," Heb. v.
7. David, in this prayer (according to the nature of that duty), I.
Gives glory to God, ver. 8-10, 12, 13. II. Seeks for grace and favour
from God, that God would hear his prayers ( ver. 1, 6, 7), preserve and
save him, and be merciful to him ( ver. 2, 3, 16), that he would give
him joy, and grace, and strength, and put honour upon him, ver. 4, 11,
17. He pleads God's goodness ( ver. 5, 15) and the malice of his
enemies, ver. 14. In singing this we must, as David did, lift up our
souls to God with application.
Humble Petitions.
A Prayer of David.
1 Bow down thine ear, O Lord, hear me: for I am poor and needy. 2
Preserve my soul; for I am holy: O thou my God, save thy servant that
trusteth in thee. 3 Be merciful unto me, O Lord: for I cry unto thee
daily. 4 Rejoice the soul of thy servant: for unto thee, O Lord, do I
lift up my soul. 5 For thou, Lord, art good, and ready to forgive;
and plenteous in mercy unto all them that call upon thee. 6 Give ear,
O Lord, unto my prayer; and attend to the voice of my supplications.
7 In the day of my trouble I will call upon thee: for thou wilt answer
me.
This psalm was published under the title of a prayer of David; not as
if David sung all his prayers, but into some of his songs he inserted
prayers; for a psalm will admit the expressions of any pious and devout
affections. But it is observable how very plain the language of this
psalm is, and how little there is in it of poetic flights or figures,
in comparison with some other psalms; for the flourishes of wit are not
the proper ornaments of prayer. Now here we may observe,
I. The petitions he puts up to God. It is true, prayer accidentally may
preach, but it is most fit that (as it is in this prayer) every passage
should be directed to God, for such is the nature of prayer as it is
here described (v. 4): Unto thee, O Lord! do I lift up my soul, as he
had said Ps. xxv. 1. In all the parts of prayer the soul must ascend
upon the wings of faith and holy desire, and be lifted up to God, to
meet the communications of his grace, and in an expectation raised very
high of great things from him. 1. He begs that God would give a
gracious audience to his prayers (v. 1): Bow down thy ear, O Lord! hear
me. When God hears our prayers it is fitly said that he bows down his
ear to them, for it is admirable condescension in God that he is
pleased to take notice of such mean creatures as we are and such
defective prayers as ours are. He repeats this again (v. 6): "Give ear,
O Lord! unto my prayer, a favourable ear, though it be whispered,
though it be stammered; attend to the voice of my supplications." Not
that God needs to have his affection stirred up by any thing that we
can say; but thus we must express our desire of his favour. The Son of
David spoke it with assurance and pleasure (John xi. 41, 42), Father, I
thank thee that thou hast heard me; and I know that thou hearest me
always. 2. He begs that God would take him under his special
protection, and so be the author of his salvation (v. 2): Preserve my
soul; save thy servant. It was David's soul that was God's servant; for
those only serve God acceptably that serve him with their spirits.
David's concern is about his soul; if we understand it of his natural
life, it teaches us that the best self-preservation is to commit
ourselves to God's keeping and by faith and prayer to make our Creator
our preserver. But it may be understood of his spiritual life, the life
of the soul as distinct from the body: "Preserve my soul from that one
evil and dangerous thing to souls, even from sin; preserve my soul, and
so save me." All those whom God will save he preserves, and will
preserve them to his heavenly kingdom. 3. He begs that God would look
upon him with an eye of pity and compassion (v. 3): Be merciful to me,
O Lord! It is mercy in God to pardon our sins and to help us out of our
distresses; both these are included in this prayer, God be merciful to
me. "Men show no mercy; we ourselves deserve no mercy, but, Lord, for
mercy-sake, be merciful unto me." 4. He begs that God would fill him
with inward comfort (v. 4): Rejoice the soul of thy servant. It is God
only that can put gladness into the heart and make the soul to rejoice,
and then, and not till then, the joy is full; and, as it is the duty of
those who are God's servants to serve him with gladness, so it is their
privilege to be filled with joy and peace in believing, and they may in
faith pray, not only that God will preserve their souls, but that he
will rejoice their souls, and the joy of the Lord will be their
strength. Observe, When he prays, Rejoice my soul, he adds, For unto
thee do I lift up my soul. Then we may expect comfort from God when we
take care to keep up our communion with God: prayer is the nurse of
spiritual joy.
II. The pleas with which he enforces these petitions. 1. He pleads his
relation to God and interest in him: "Thou art my God, to whom I have
devoted myself, and on whom I depend, and I am thy servant (v. 2), in
subjection to thee, and therefore looking for protection from thee." 2.
He pleads his distress: "Hear me, for I am poor and needy, therefore I
want thy help, therefore none else will hear me." God is the poor man's
King, whose glory it is to save the souls of the needy; those who are
poor in spirit, who see themselves empty and necessitous, are most
welcome to the God of all grace. 3. He pleads God's good will towards
all that seek him (v. 5): "To thee do I lift up my soul in desire and
expectation; for thou, Lord, art good;" and whither should beggars go
but to the door of the good house-keeper? The goodness of God's nature
is a great encouragement to us in all our addresses to him. His
goodness appears in two things, giving and forgiving. (1.) He is a
sin-pardoning God; not only he can forgive, but he is ready to forgive,
more ready to forgive than we are to repent. I said, I will confess,
and thou forgavest, Ps. xxxii. 5. (2.) He is a prayer-hearing God; he
is plenteous in mercy, very full, and very free, both rich and liberal
unto all those that call upon him; he has wherewithal to supply all
their needs and is openhanded in granting that supply. 4. He pleads
God's good work in himself, by which he had qualified him for the
tokens of his favour. Three things were wrought in him by divine grace,
which he looked upon as earnests of all good:--(1.) A conformity to God
(v. 2): I am holy, therefore preserve my soul; for those whom the
Spirit sanctifies he will preserve. He does not say this in pride and
vain glory, but with humble thankfulness to God. I am one whom thou
favourest (so the margin reads it), whom thou hast set apart for
thyself. If God has begun a good work of grace in us, we must own that
the time was a time of love. Then was I in his eyes as one that found
favour, and whom God hath taken into his favour he will take under his
protection. All his saints are in thy hand, Deut. xxxiii. 3. Observe, I
am needy (v. 1), yet I am holy (v. 2), holy and yet needy, poor in the
world, but rich in faith. Those who preserve their purity in their
greatest poverty may assure themselves that God will preserve their
comforts, will preserve their souls. (2.) A confidence in God: Save thy
servant that trusteth in thee. Those that are holy must nevertheless
not trust in themselves, nor in their own righteousness, but only in
God and his grace. Those that trust in God may expect salvation from
him. (3.) A disposition to communion with God. He hopes God will answer
his prayers, because he had inclined him to pray. [1.] To be constant
in prayer: I cry unto thee daily, and all the day, v. 3. It is thus our
duty to pray always, without ceasing, and to continue instant in
prayer; and then we may hope to have our prayers heard which we make in
the time of trouble, if we have made conscience of the duty at other
times, at all times. It is comfortable if an affliction finds the
wheels of prayer a-going, and that they are not then to be set a-going.
[2.] To be inward with God in prayer, to lift up his soul to him, v. 4.
Then we may hope that God will meet us with his mercies, when we in our
prayers send forth our souls as it were to meet him. [3.] To be in a
special manner earnest with God in prayer when he was in affliction (v.
7): "In the day of my trouble, whatever others do, I will call upon
thee, and commit my case to thee, for thou wilt hear and answer me, and
I shall not seek in vain, as those did who cried, O Baal! hear us; but
there was no voice, nor any that regarded," 1 Kings xviii. 29.
Petitions and Praises; Prayer for Mercy and Grace.
8 Among the gods there is none like unto thee, O Lord; neither are
there any works like unto thy works. 9 All nations whom thou hast
made shall come and worship before thee, O Lord; and shall glorify thy
name. 10 For thou art great, and doest wondrous things: thou art God
alone. 11 Teach me thy way, O Lord; I will walk in thy truth: unite
my heart to fear thy name. 12 I will praise thee, O Lord my God, with
all my heart: and I will glorify thy name for evermore. 13 For great
is thy mercy toward me: and thou hast delivered my soul from the lowest
hell. 14 O God, the proud are risen against me, and the assemblies of
violent men have sought after my soul; and have not set thee before
them. 15 But thou, O Lord, art a God full of compassion, and
gracious, longsuffering, and plenteous in mercy and truth. 16 O turn
unto me, and have mercy upon me; give thy strength unto thy servant,
and save the son of thine handmaid. 17 show me a token for good; that
they which hate me may see it, and be ashamed: because thou, Lord, hast
holpen me, and comforted me.
David is here going on in his prayer.
I. He gives glory to God; for we ought in our prayers to praise him,
ascribing kingdom, power, and glory, to him, with the most humble and
reverent adorations. 1. As a being of unparalleled perfection, such a
one that there is none like him nor any to be compared with him, v. 8.
Among the gods, the false gods, whom the heathens worshipped, the
angels, the kings of the earth, among them all, there is none like unto
thee, O Lord! none so wise, so mighty, so good; neither are there any
works like unto thy works, which is an undeniable proof that there is
none like him; his own works praise him, and the best way we have of
praising him is by acknowledging that there is none like him. 2. As the
fountain of all being and the centre of all praise (v. 9): "Thou hast
made all nations, made them all of one blood; they all derive their
being from thee, and have a constant dependence on thee, and therefore
they shall come and worship before thee and glorify thy name." This was
in part fulfilled in the multitude of proselytes to the Jewish religion
in the days of David and Solomon, but was to have its full
accomplishment in the days of the Messiah, when some out of every
kingdom and nation should be effectually brought in to praise God, Rev.
vii. 9. It was by Christ that God made all nations, for without him was
not any thing made that was made, and therefore through Christ, and by
the power of his gospel and grace, all nations shall be brought to
worship before God, Isa. lxvi. 23. 3. As a being infinitely great (v.
10): "Therefore all nations shall worship before thee, because as King
of nations thou art great, thy sovereignty absolute and incontestable,
thy majesty terrible and insupportable, thy power universal and
irresistible, thy riches vast and inexhaustible, thy dominion boundless
and unquestionable; and, for the proof of this, thou doest wondrous
things, which all nations admire, and whence they might easily infer
that thou art God alone, not only none like thee, but none besides
thee." Let us always entertain great thoughts of this great God, and be
filled with holy admiration of this God who doeth wonders; and let him
alone have our hearts who is God alone. 4. As a being infinitely good.
Man is bad, very wicked and vile (v. 14); no mercy is to be expected
from him; but thou, O Lord! art a God full of compassion, and gracious,
v. 15. This is that attribute by which he proclaims his name, and by
which we are therefore to proclaim it, Exod. xxxiv. 6, 7. It is his
goodness that is over all his works, and therefore should fill all our
praises; and this is our comfort, in reference to the wickedness of the
world we live in, that, however it be, God is good. Men are barbarous,
but God is gracious; men are false, but God is faithful. God is not
only compassionate, but full of compassion, and in him mercy rejoiceth
against judgment. He is long-suffering towards us, though we forfeit
his favour and provoke him to anger, and he is plenteous in mercy and
truth, as faithful in performing as he was free in promising. 5. As a
kind friend and bountiful benefactor to him. We ought to praise God as
good in himself, but we do it most feelingly when we observe how good
he has been to us. This therefore the psalmist dwells upon with most
pleasure, v. 12, 13. He had said (v. 9), All nations shall praise thee,
O Lord! and glorify thy name. It is some satisfaction to a good man to
think that others shall praise and glorify God, but it is his greatest
care and pleasure to do it himself. "Whatever others do" (says David),
"I will praise thee, O Lord my God! not only as the Lord, but as my
God; and I will do it with all my heart; I will be ready to do it and
cordial in it; I will do it with cheerfulness and liveliness, with a
sincere regard to thy honour; for I will glorify thy name, not for a
time, but for evermore. I will do it as long as I live, and hope to be
doing it to eternity." With good reason does he resolve to be thus
particular in praising God, because God had shown him particular
favours: For great is thy mercy towards me. The fountain of mercy is
inexhaustibly full; the streams of mercy are inestimably rich. When we
speak of God's mercy to us, it becomes us thus to magnify it: Great is
thy mercy towards me. Of the greatness of God's mercy he gives this
instance, Thou hast delivered my soul from the lowest hell, from death,
from so great a death, as St. Paul (2 Cor. i. 10), from eternal death,
so even some of the Jewish writers understand it. David knew he
deserved to be cast off for ever into the lowest hell for his sin in
the matter of Uriah; but Nathan assured him that the Lord had taken
away his sin, and by that word he was delivered from the lowest hell,
and herein God's mercy was great towards him. Even the best saints owe
it, not to their own merit, but to the mercy of God, that they are
saved from the lowest hell; and the consideration of that should
greatly enlarge their hearts in praising the mercy of God, which they
are obliged to glorify for evermore. So glorious; so gracious, a rescue
from everlasting misery, justly requires the return of everlasting
praise.
II. He prays earnestly for mercy and grace from God. He complains of
the restless and implacable malice of his enemies against him (v. 14):
"Lord, be thou for me; for there are many against me." He then takes
notice of their character; they were proud men that looked with disdain
upon poor David. (Many are made persecutors by their pride.) They were
violent men, that would carry all before them by force, right or wrong.
They were terrible formidable men (so some), that did what they could
to frighten all about them. He notices their number: There were
assemblies of them; they were men in authority and met in councils and
courts, or men for conversation, and met in clubs; but, being
assembled, they were the more capable of doing mischief. He notices
their enmity to him: "They rise up against me in open rebellion; they
not only plot, but they put their plots in execution as far as they
can; and the design is not only to depose me, but to destroy me: they
seek after my life, to slay me; after my soul, to damn me, if it lay in
their power." And, lastly, He notices their distance and estrangement
from God, which were at the bottom of their enmity to David: "They have
not set thee before them; and what good can be expected from those that
have no fear of God before their eyes? Lord, appear against them, for
they are thy enemies as well as mine." His petitions are,
1. For the operations of God's grace in him, v. 11. He prays that God
would give him, (1.) An understanding heart, that he would inform and
instruct him concerning his duty: "Teach me thy way, O Lord! the way
that thou hast appointed me to walk in; when I am in doubt concerning
it, make it plain to me what I should do; let me hear the voice saying,
This is the way," Isa. xxx. 21. David was well taught in the things of
God, and yet was sensible he needed further instruction, and many a
time could not trust his own judgment: Teach me thy way; I will walk in
thy truth. One would think it should be, Teach me thy truth, and I will
walk in thy way; but it comes all to one; it is the way of truth that
God teaches and that we must choose to walk in, Ps. cxix. 30. Christ is
the way and the truth, and we must both learn Christ and walk in him.
We cannot walk in God's way and truth unless he teach us; and, if we
expect he should teach us, we must resolve to be governed by his
teachings, Isa. ii. 3. (2.) An upright heart: "Unite my heart to fear
thy name. Make me sincere in religion. A hypocrite has a double heart;
let mine be single and entire for God, not divided between him and the
world, not straggling from him." Our hearts are apt to wander and hang
loose; their powers and faculties wander after a thousand foreign
things; we have therefore need of God's grace to unite them, that we
may serve God with all that is within us, and all little enough to be
employed in his service. "Let my heart be fixed for God, and firm and
faithful to him, and fervent in serving him; that is a united heart."
2. For the tokens of God's favour to him, v. 16, 17. Three things he
here prays for:--(1.) That God would speak peace and comfort to him: "O
turn unto me, as to one thou lovest and hast a kind and tender concern
for. My enemies turn against me, my friends turn from me; Lord, do thou
turn to me and have mercy upon me; it will be a comfort to me to know
that thou pitiest me." (2.) That God would work deliverance for him,
and set him in safety: "Give me thy strength; put strength into me,
that I may help myself, and put forth thy strength for me, that I may
be saved out of the hands of those that seek my ruin." He pleads
relation: "I am thy servant; I am so by birth, as the son of thy
handmaid, born in thy house, and therefore thou art my rightful owner
and proprietor, from whom I may expect protection. I am thine; save
me." The children of godly parents, who were betimes dedicated to the
Lord, may plead it with him; if they come under the discipline of his
family, they are entitled to the privileges of it. (3.) That God would
put a reputation on him: "Show me a token for good; make it to appear
to others as well as to myself that thou art doing me good, and
designing further good for me. Let me have some unquestionable
illustrious instances of thy favour to me, that those who hate me may
see it, and be ashamed of their enmity to me, as they will have reason
to be when they perceive that thou, Lord, hast helped me and comforted
me, and that therefore they have been striving against God, opposing
one whom he owns, and that they have been striving in vain to ruin and
vex one whom God himself has undertaken to help and comfort." The joy
of the saints shall be the shame of their persecutors.
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P S A L M S
PSALM LXXXVII.
The foregoing psalm was very plain and easy, but in this are things
dark and hard to be understood. It is an encomium of Zion, as a type
and figure of the gospel-church, to which what is here spoken is very
applicable. Zion, for the temple's sake, is here preferred, I. Before
the rest of the land of Canaan, as being crowned with special tokens of
God's favour, ver. 1-3. II. Before any other place or country
whatsoever, as being replenished with more eminent men and with a
greater plenty of divine blessings, ver. 4-7. Some think it was penned
to express the joy of God's people when Zion was in a flourishing
state; others think it was penned to encourage their faith and hope
when Zion was in ruins and was to be rebuilt after the captivity.
Though no man cared for her (Jer. xxx. 17, "This is Zion whom no man
seeketh after"), yet God had done great things for her, and spoken
glorious things of her, which should all have their perfection and
accomplishment in the gospel-church; to that therefore we must have an
eye in singing this psalm.
The Glory of Zion.
A psalm or song for the sons of Korah.
1 His foundation is in the holy mountains. 2 The Lord loveth the
gates of Zion more than all the dwellings of Jacob. 3 Glorious things
are spoken of thee, O city of God. Selah.
Some make the first words of the psalm to be part of the title; it is a
psalm or song whose subject is the holy mountains--the temple built in
Zion upon Mount Moriah. This is the foundation of the argument, or
beginning of the psalm. Or we may suppose the psalmist had now the
tabernacle or temple in view and was contemplating the glories of it,
and at length he breaks out into this expression, which has reference,
though not to what he had written before, yet to what he had thought
of; every one knew what he meant when he said thus abruptly, Its
foundation is in the holy mountains. Three things are here observed, in
praise of the temple:--1. That it was founded on the holy mountains, v.
1. The church has a foundation, so that it cannot sink or totter;
Christ himself is the foundation of it, which God has laid. The
Jerusalem above is a city that has foundations. The foundation is upon
the mountains. It is built high; the mountain of the Lord's house is
established upon the top of the mountains, Isa. ii. 2. It is built
firmly; the mountains are rocky, and on a rock the church is built. The
world is founded upon the seas (Ps. xxiv. 2), which are continually
ebbing and flowing, and are a very weak foundation; Babel was built in
a plain, where the ground was rotten. But the church is built upon the
everlasting mountains and the perpetual hills; for sooner shall the
mountains depart, and the hills be removed, than the covenant of God's
peace shall be disannulled, and on that the church is built, Isa. lxiv.
10. The foundation is upon the holy mountains. Holiness is the strength
and stability of the church: it is this that will support it and keep
it from sinking; not so much that it is built upon mountains as that it
is built upon holy mountains--upon the promise of God, for the
confirming of which he has sworn by his holiness, upon the
sanctification of the Spirit, which will secure the happiness of all
the saints. 2. That God had expressed a particular affection for it (v.
2): The Lord loveth the gates of Zion, of the temple, of the houses of
doctrine (so the Chaldee), more than all the dwellings of Jacob,
whether in Jerusalem or any where else in the country. God had said
concerning Zion, This is my rest for ever; here will I dwell. There he
met his people, and conversed with them, received their homage, and
showed them the tokens of his favour, and therefore we may conclude how
well he loves those gates. Note, (1.) God has a love for the dwellings
of Jacob, has a gracious regard to religious families and accepts their
family-worship. (2.) Yet he loves the gates of Zion better, not only
better than any, but better than all, of the dwellings of Jacob. God
was worshipped in the dwellings of Jacob, and family-worship is
family-duty, which must by no means be neglected; yet, when they come
in competition, public worship (cæteris paribus--other things being
equal) is to be preferred before private. 3. That there was much said
concerning it in the word of God (v. 3): Glorious things are spoken of
thee, O city of God! We are to judge of things and persons by the
figure they make and the estimate put upon them in and by the
scripture. Many base things were spoken of the city of God by the
enemies of it, to render it mean and odious; but by him whose judgment
we are sure is according to truth glorious things are spoken of it. God
said of the temple, My eyes and my heart shall be there perpetually; I
have sanctified this house, that my name may be there for ever, 2
Chron. vii. 16. Beautiful for situation is Mount Zion, Ps. xlviii. 2.
These are glorious things. Yet more glorious things are spoken of the
gospel-church. It is the spouse of Christ, the purchase of his blood;
it is a peculiar people, a holy nation, a royal priesthood, and the
gates of hell shall not prevail against it. Let us not be ashamed of
the church of Christ in its meanest condition, nor of any that belong
to it, nor disown our relation to it, though it be turned ever so much
to our reproach, since such glorious things are spoken of it, and not
on iota or tittle of what is said shall fall to the ground.
The Glory of Zion.
4 I will make mention of Rahab and Babylon to them that know me: behold
Philistia, and Tyre, with Ethiopia; this man was born there. 5 And of
Zion it shall be said, This and that man was born in her: and the
highest himself shall establish her. 6 The Lord shall count, when he
writeth up the people, that this man was born there. Selah. 7 As well
the singers as the players on instruments shall be there: all my
springs are in thee.
Zion is here compared with other places, and preferred before them; the
church of Christ is more glorious and excellent than the nations of the
earth. 1. It is owned that other places have their glories (v. 4): "I
will make mention of Rahab" (that is, Egypt) "and Babylon, to those
that know me and are about me, and with whom I discourse about public
affairs; behold Philistia and Tyre, with Ethiopia" (or rather Arabia),
"we will observe that this man was born there; here and there one
famous man, eminent for knowledge and virtue, may be produced, that was
a native of these countries; here and there one that becomes a
proselyte and worshipper of the true God." But some give another sense
of it, supposing that it is a prophecy or promise of bringing the
Gentiles into the church and of uniting them in one body with the Jews.
God says, "I will reckon Egypt and Babylon with those that know me. I
will reckon them my people as much as Israel when they shall receive
the gospel of Christ, and own them as born in Zion, born again there,
and admitted to the privileges of Zion as freely as a true-born
Israelite." Those that were strangers and foreigners became
fellow-citizens with the saints, Eph. ii. 19. A Gentile convert shall
stand upon a level with a native Jew; compare Isa. xix. 23-25. The Lord
shall say, Blessed be Egypt my people, and Assyria the work of my
hands, and Israel my inheritance. 2. It is proved that the glory of
Zion outshines them all, upon many accounts; for, (1.) Zion shall
produce many great and good men that shall be famous in their
generation, v. 5. Of Zion it shall be said by all her neighbours that
this and that man were born in her, many men of renown for wisdom and
piety, and especially for acquaintance with the words of God and the
visions of the Almighty--many prophets and kings, who should be greater
favourites of heaven, and greater blessings to the earth, than ever
were bred in Egypt or Babylon. The worthies of the church far exceed
those of heathen nations, and their names will shine brighter than in
perpetual records. A man, a man was born in her, by which some
understand Christ, that man, that son of man, who is fairer than the
children of men; he was born at Bethlehem near Zion, and was the glory
of his people Israel. The greatest honour that ever was put upon the
Jewish nation was, that of them, as concerning the flesh, Christ came,
Rom. ix. 5. Or this also may be applied to the conversion of the
Gentiles. Of Zion it shall be said that the law which went forth out of
Zion, the gospel of Christ, shall be an instrument to beget many souls
to God, and the Jerusalem that is from above shall be acknowledged the
mother of them all. (2.) Zion's interest shall be strengthened and
settled by an almighty power. The Highest himself shall undertake to
establish her, who can do it effectually; the accession of proselytes
out of various nations shall be so far from occasioning discord and
division that it shall contribute greatly to Zion's strength; for, God
himself having founded her upon an everlasting foundation, whatever
convulsions and revolutions there are of states and kingdoms, and
however heaven and earth may be shaken, these are things which cannot
be shaken, but must remain. (3.) Zion's sons shall be registered with
honour (v. 6): "The Lord shall count, when he writes up the people, and
takes a catalogue of his subjects, that this man was born there, and so
is a subject by birth, by the first birth, being born in his house--by
the second birth, being born again of his Spirit." When God comes to
reckon with the children of men, that he may render to every man
according to his works, he will observe who was born in Zion, and
consequently enjoyed the privileges of God's sanctuary, to whom
pertained the adoption, and the glory, and the covenants, and the
service of God, Rom. ix. 4; iii. 1, 2. For to them much was given, and
therefore of them much will be required, and the account will be
accordingly; five talents must be improved by those that were entrusted
with five. I know thy works, and where thou dwellest, and where thou
was born. Selah. Let those that dwell in Zion mark this, and live up to
their profession. (4.) Zion's songs shall be sung with joy and triumph:
As well the singers as the players on instruments shall be there to
praise God, v. 7. It was much to the honour of Zion, and is to the
honour of the gospel-church, that there God is served and worshipped
with rejoicing: his work is done, and done cheerfully; see Ps. lxviii.
25. All my springs are in thee, O Zion! So God says; he has deposited
treasures of grace in his holy ordinances; there are the springs from
which those streams take rise which make glad the city of our God, Ps.
xlvi. 4. So the psalmist says, reckoning the springs from which his dry
soul must be watered to lie in the sanctuary, in the word and
ordinances, and in the communion of saints. The springs of the joy of a
carnal worldling lie in wealth and pleasure; but the springs of the joy
of a gracious soul lie in the word of God and prayer. Christ is the
true temple; all our springs are in him, and from him all our streams
flow. It pleased the Father, and all believers are well pleased with it
too, that in him should all fulness dwell.
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P S A L M S
PSALM LXXXVIII.
This psalm is a lamentation, one of the most melancholy of all the
psalms; and it does not conclude, as usually the melancholy psalms do,
with the least intimation of comfort or joy, but, from first to last,
it is mourning and woe. It is not upon a public account that the
psalmist here complains (here is no mention of the afflictions of the
church), but only upon a personal account, especially trouble of mind,
and the grief impressed upon his spirits both by his outward
afflictions and by the remembrance of his sins and the fear of God's
wrath. It is reckoned among the penitential psalms, and it is well when
our fears are thus turned into the right channel, and we take occasion
from our worldly grievances to sorrow after a godly sort. In this psalm
we have, I. The great pressure of spirit that the psalmist was under,
ver. 3-6. II. The wrath of God, which was the cause of that pressure,
ver. 7, 15-17. III. The wickedness of his friends, ver. 8, 18. IV. The
application he made to God by prayer, ver. 1, 2, 9, 13. V. His humble
expostulations and pleadings with God, ver. 10, 12, 14. Those who are
in trouble of mind may sing this psalm feelingly; those that are not
ought to sing it thankfully, blessing God that it is not their case.
Sorrowful Complaints; Complaining to God.
A song or psalm for the sons of Korah, to the chief musician
upon Mahalath Leannoth, Maschil of Heman the Ezrahite.
1 O Lord God of my salvation, I have cried day and night before thee:
2 Let my prayer come before thee: incline thine ear unto my cry; 3
For my soul is full of troubles: and my life draweth nigh unto the
grave. 4 I am counted with them that go down into the pit: I am as a
man that hath no strength: 5 Free among the dead, like the slain that
lie in the grave, whom thou rememberest no more: and they are cut off
from thy hand. 6 Thou hast laid me in the lowest pit, in darkness, in
the deeps. 7 Thy wrath lieth hard upon me, and thou hast afflicted me
with all thy waves. Selah. 8 Thou hast put away mine acquaintance far
from me; thou hast made me an abomination unto them: I am shut up, and
I cannot come forth. 9 Mine eye mourneth by reason of affliction:
Lord, I have called daily upon thee, I have stretched out my hands unto
thee.
It should seem, by the titles of this and the following psalm, that
Heman was the penman of the one and Ethan of the other. There were two,
of these names, who were sons of Zerah the son of Judah, 1 Chron. ii.
4, 6. There were two others famed for wisdom, 1 Kings iv. 31, where, to
magnify Solomon's wisdom, he is said to be wiser than Heman and Ethan.
Whether the Heman and Ethan who were Levites and precentors in the
songs of Zion were the same we are not sure, nor which of these, nor
whether any of these, were the penmen of these psalms. There was a
Heman that was one of the chief singers, who is called the king's seer,
or prophet, in the words of God (1 Chron. xxv. 5); it is probable that
this also was a seer, and yet could see no comfort for himself, an
instructor and comforter of others, and yet himself putting comfort
away from him. The very first words of the psalm are the only words of
comfort and support in all the psalm. There is nothing about him but
clouds and darkness; but, before he begins his complaint, he calls God
the God of his salvation, which intimates both that he looked for
salvation, bad as things were, and that he looked up to God for the
salvation and depended upon him to be the author of it. Now here we
have the psalmist,
I. A man of prayer, one that gave himself to prayer at all times, but
especially now that he was in affliction; for is any afflicted? let him
pray. It is his comfort that he had prayed; it is his complaint that,
notwithstanding his prayer, he was still in affliction. He was, 1. Very
earnest in prayer: "I have cried unto thee (v. 1), and have stretched
out my hands unto thee (v. 9), as one that would take hold on thee, and
even catch at the mercy, with a holy fear of coming short and missing
of it." 2. He was very frequent and constant in prayer: I have called
upon thee daily (v. 9), nay, day and night, v. 1. For thus men ought
always to pray, and not to faint; God's own elect cry day and night to
him, not only morning and evening, beginning every day and every night
with prayer, but spending the day and night in prayer. This is indeed
praying always; and then we shall speed in prayer, when we continue
instant in prayer. 3. He directed his prayer to God, and from him
expected and desired an answer (v. 2): "Let my prayer come before thee,
to be accepted of thee, not before men, to be seen of them, as the
Pharisees' prayers." He does not desire that men should hear them, but,
"Lord, incline thy ear unto my cry, for to that I refer myself; give
what answer to it thou pleasest."
II. He was a man of sorrows, and therefore some make him, in this
psalm, a type of Christ, whose complaints on the cross, and sometimes
before, were much to the same purport with this psalm. He cries out (v.
3): My soul is full of troubles; so Christ said, Now is my soul
troubled; and, in his agony, My soul is exceedingly sorrowful even unto
death, like the psalmist's here, for he says, My life draws nigh unto
the grave. Heman was a very wise man, and a very good man, a man of
God, and a singer too, and one may therefore suppose him to have been a
man of a cheerful spirit, and yet now a man of sorrowful spirit,
troubled in mind, and upon the brink of despair. Inward trouble is the
sorest trouble, and that which, sometimes, the best of God's saints and
servants have been severely exercised with. The spirit of man, of the
greatest of men, will not always sustain his infirmity, but will droop
and sink under it; who then can bear a wounded spirit?
III. He looked upon himself as a dying man, whose heart was ready to
break with sorrow (v. 5): "Free among the dead (one of that ghastly
corporation), like the slain that lie in the grave, whose rotting and
perishing nobody takes notice of or is concerned for, nay, whom thou
rememberest no more, to protect or provide for the dead bodies, but
they become an easy prey to corruption and the worms; they are cut off
from thy hand, which used to be employed in supporting them and
reaching out to them; but, now there is no more occasion for this, they
are cut off from it and cut off by it" (for God will not stretch out
his hand to the grave, Job xxx. 24); "thou hast laid me in the lowest
pit, as low as possible, my condition low, my spirits low, in darkness,
in the deep (v. 6), sinking, and seeing no way open of escape, brought
to the last extremity, and ready to give up all for gone." Thus greatly
may good men be afflicted, such dismal apprehensions may they have
concerning their afflictions, and such dark conclusions may they
sometimes be ready to make concerning the issue of them, through the
power of melancholy and the weakness of faith.
IV. He complained most of God's displeasure against him, which infused
the wormwood and the gall into the affliction and the misery (v. 7):
Thy wrath lies hard upon me. Could he have discerned the favour and
love of God in his affliction, it would have lain light upon him; but
it lay hard, very hard, upon him, so that he was ready to sink and
faint under it. The impressions of this wrath upon his spirits were
God's waves with which he afflicted him, which rolled upon him, one on
the neck of another, so that he scarcely recovered from one dark
thought before he was oppressed with another; these waves beat against
him with noise and fury; not some, but all, of God's waves were made
use of in afflicting him and bearing him down. Even the children of
God's love may sometimes apprehend themselves children of wrath, and no
outward trouble can lie so hard upon them as that apprehension.
V. It added to his affliction that his friends deserted him and made
themselves strange to him. When we are in trouble it is some comfort to
have those about us that love us, and sympathize with us; but this good
man had none such, which gives him occasion, not to accuse them, or
charge them with treachery, ingratitude, and inhumanity, but to
complain to God, with an eye to his hand in this part of the affliction
(v. 8): Thou hast put away my acquaintance far from me. Providence had
removed them, or rendered them incapable of being serviceable to him,
or alienated their affections from him; for every creature is that to
us (and no more) that God makes it to be. If our old acquaintance be
shy of us, and those we expect kindness from prove unkind, we must bear
that with the same patient submission to the divine will that we do
other afflictions, Job xix. 13. Nay, his friends were not only strange
to him, but even hated him, because he was poor and in distress: "Thou
hast made me an abomination to them; they are not only shy of me, but
sick of me, and I am looked upon by them, not only with contempt, but
with abhorrence." Let none think it strange concerning such a trial as
this, when Heman, who was so famed for wisdom, was yet, when the world
frowned upon him, neglected, as a vessel in which is no pleasure.
VI. He looked upon his case as helpless and deplorable: "I am shut up,
and I cannot come forth, a close prisoner, under the arrests of divine
wrath, and no way open of escape." He therefore lies down and sinks
under his troubles, because he sees not any probability of getting out
of them. For thus he bemoans himself (v. 9): My eye mourneth by reason
of affliction. Sometimes giving vent to grief by weeping gives some
ease to a troubled spirit. Yet weeping must not hinder praying; we must
sow in tears: My eye mourns, but I cry unto thee daily. Let prayers and
tears go together, and they shall be accepted together. I have heard
thy prayers, I have seen thy tears.
Pleading with God.
10 Wilt thou show wonders to the dead? shall the dead arise and praise
thee? Selah. 11 Shall thy lovingkindness be declared in the grave? or
thy faithfulness in destruction? 12 Shall thy wonders be known in the
dark? and thy righteousness in the land of forgetfulness? 13 But unto
thee have I cried, O Lord; and in the morning shall my prayer prevent
thee. 14 Lord, why castest thou off my soul? why hidest thou thy face
from me? 15 I am afflicted and ready to die from my youth up: while I
suffer thy terrors I am distracted. 16 Thy fierce wrath goeth over
me; thy terrors have cut me off. 17 They came round about me daily
like water; they compassed me about together. 18 Lover and friend
hast thou put far from me, and mine acquaintance into darkness.
In these verses,
I. The psalmist expostulates with God concerning the present deplorable
condition he was in (v. 10-12): "Wilt thou do a miraculous work to the
dead, and raise them to life again? Shall those that are dead and
buried rise up to praise thee? No; they leave it to their children to
rise up in their room to praise God; none expects that they should do
it; and wherefore should they rise, wherefore should they live, but to
praise God? The life we are born to at first, and the life we hope to
rise to at last, must thus be spent. But shall thy lovingkindness to
thy people be declared in the grave, either by those or to those that
lie buried there? And thy faithfulness to thy promise, shall that be
told in destruction? shall thy wonders be wrought in the dark, or known
there, and thy righteousness in the grave, which is the land of
forgetfulness, where men remember nothing, nor are themselves
remembered? Departed souls may indeed know God's wonders and declare
his faithfulness, justice, and lovingkindness; but deceased bodies
cannot; they can neither receive God's favours in comfort nor return
them in praise." Now we will not suppose these expostulations to be the
language of despair, as if he thought God could not help him or would
not, much less do they imply any disbelief of the resurrection of the
dead at the last day; but he thus pleads with God for speedy relief:
"Lord, thou art good, thou art faithful, thou art righteous; these
attributes of thine will be made known in my deliverance, but, if it be
not hastened, it will come too late; for I shall be dead and past
relief, dead and not capable of receiving any comfort, very shortly."
Job often pleaded thus, Job vii. 8; x. 21.
II. He resolves to continue instant in prayer, and the more so because
the deliverance was deferred (v. 13): "Unto thee have I cried many a
time, and found comfort in so doing, and therefore I will continue to
do so; in the morning shall my prayer prevent thee." Note, Though our
prayers be not answered immediately, yet we must not therefore give
over praying, because the vision is for an appointed time, and at the
end it shall speak and not lie. God delays the answer in order that he
may try our patience and perseverance in prayer. He resolves to seek
God early, in the morning, when his spirits were lively, and before the
business of the day began to crowd in--in the morning, after he had
been tossed with cares, and sorrowful thoughts in the silence and
solitude of the night; but how could he say, My prayer shall prevent
thee? Not as if he could wake sooner to pray than God to hear and
answer; for he neither slumbers nor sleeps; but it intimates that he
would be up earlier than ordinary to pray, would prevent (that is, go
before) his usual hour of prayer. The greater our afflictions are the
more solicitous and serious we should be in prayer. "My prayer shall
present itself before thee, and be betimes with thee, and shall not
stay for the encouragement of the beginning of mercy, but reach towards
it with faith and expectation even before the day dawns." God often
prevents our prayers and expectations with his mercies; let us prevent
his mercies with our prayers and expectations.
III. He sets down what he will say to God in prayer. 1. He will humbly
reason with God concerning the abject afflicted condition he was now in
(v. 14): "Lord, why castest thou off my soul? What is it that provokes
thee to treat me as one abandoned? Show me wherefore thou contendest
with me." He speaks it with wonder that God should cast off an old
servant, should cast off one that was resolved not to cast him off: "No
wonder men cast me off; but, Lord, why dost thou, whose gifts and
callings are without repentance? Why hidest thou thy face, as one angry
at me, that either hast no favour for me or wilt not let me know that
thou hast?" Nothing grieves a child of God so much as God's hiding his
face from him, nor is there any thing he so much dreads as God's
casting off his soul. If the sun be clouded, that darkens the earth;
but if the sun should abandon the earth, and quite cast it off, what a
dungeon would it be! 2. He will humbly repeat the same complaints he
had before made, until God have mercy on him. Two things he represents
to God as his grievances:--(1.) That God was a terror to him: I suffer
thy terrors, v. 15. He had continual frightful apprehensions of the
wrath of God against him for his sins and the consequences of that
wrath. It terrified him to think of God, of falling into his hands and
appearing before him to receive his doom from him. He perspired and
trembled at the apprehension of God's displeasure against him, and the
terror of his majesty. Note, Even those that are designed for God's
favours may yet, for a time, suffer his terrors. The spirit of adoption
is first a spirit of bondage to fear. Poor Job complained of the
terrors of God setting themselves in array against him, Job vi. 4. The
psalmist here explains himself, and tells us what he means by God's
terrors, even his fierce wrath. Let us see what dreadful impressions
those terrors made upon him, and how deeply they wounded him. [1.] They
had almost taken away his life: "I am so afflicted with them that I am
ready to die, and" (as the word is) "to give up the ghost. Thy terrors
have cut me off," v. 16. What is hell, that eternal excision, by which
damned sinners are for ever cut off from God and all happiness, but
God's terrors fastening and preying upon their guilty consciences? [2.]
They had almost taken away the use of his reason: When I suffer thy
terrors I am distracted. This sad effect the terrors of the Lord have
had upon many, and upon some good men, who have thereby been put quite
out of the possession of their own souls, a most piteous case, and
which ought to be looked upon with great compassion. [3.] This had
continued long: From my youth up I suffer thy terrors. He had been from
his childhood afflicted with melancholy, and trained up in sorrow under
the discipline of that school. If we begin our days with trouble, and
the days of our mourning have been prolonged a great while, let us not
think it strange, but let tribulation work patience. It is observable
the Heman, who became eminently wise and good, was afflicted and ready
to die, and suffered God's terrors, from his youth up. Thus many have
found it was good for them to bear the yoke in their youth, that sorrow
has been much better for them than laughter would have been, and that
being much afflicted, and often ready to die, when they were young,
they have, by the grace of God, got such an habitual seriousness and
weanedness from the world as have been of great use to them all their
days. Sometimes those whom God designs for eminent services are
prepared for them by exercises of this kind. [4.] His affliction was
now extreme, and worse than ever. God's terrors now came round about
him, so that from all sides he was assaulted with variety of troubles,
and he had no comfortable gale from any point of the compass. They
broke in upon him together like an inundation of water; and this daily,
and all the day; so that he had no rest, no respite, not the lest
breathing-time, no lucid intervals, nor any gleam of hope. Such was the
calamitous state of a very wise and good man; he was so surrounded with
terrors that he could find no place of shelter, nor lie any where under
the wind. (2.) That no friend he had in the world was a comfort to him
(v. 18): Lover and friend hast thou put far from me; some are dead,
others at a distance, and perhaps many unkind. Next to the comforts of
religion are those of friendship and society; therefore to be
friendless is (as to this life) almost to be comfortless; and to those
who have had friends, but have lost them, the calamity is the more
grievous. With this the psalmist here closes his complaint, as if this
were that which completed his woe and gave the finishing stroke to the
melancholy piece. If our friends are put far from us by scattering
providences, nay, if by death our acquaintance are removed into
darkness, we have reason to look upon it as a sore affliction, but must
acknowledge and submit to the hand of God in it.
__________________________________________________________________
P S A L M S
PSALM LXXXIX.
Many psalms that begin with complaint and prayer end with joy and
praise, but this begins with joy and praise and ends with sad
complaints and petitions; for the psalmist first recounts God's former
favours, and then with the consideration of them aggravates the present
grievances. It is uncertain when it was penned; only, in general, that
it was at a time when the house of David was woefully eclipsed; some
think it was at the time of the captivity of Babylon, when king
Zedekiah was insulted over, and abused, by Nebuchadnezzar, and then
they make the title to signify no more than that the psalm was set to
the tune of a song of Ethan the son of Zerah, called Maschil; others
suppose it to be penned by Ethan, who is mentioned in the story of
Solomon, who, outliving that glorious prince, thus lamented the great
disgrace done to the house of David in the next reign by the revolt of
the ten tribes. I. The psalmist, in the joyful pleasant part of the
psalm, gives glory to God, and takes comfort to himself and his
friends. This he does more briefly, mentioning God's mercy and truth
(ver. 1) and his covenant (ver. 2-4), but more largely in the following
verses, wherein, 1. He adores the glory and perfection of God, ver.
5-14. 2. He pleases himself in the happiness of those that are admitted
into communion with him, ver. 15-18. 3. He builds all his hope upon
God's covenant with David, as a type of Christ, ver. 19-37. II. In the
melancholy part of the psalm he laments the present calamitous state of
the prince and royal family (ver. 38-45), expostulates with God upon it
(ver. 46-49), and then concludes with prayer for redress, ver. 50, 51.
In singing this psalm we must have high thoughts of God, a lively faith
in his covenant with the Redeemer, and a sympathy with the afflicted
parts of the church.
The Divine Mercy and Faithfulness.
Maschil of Ethan the Ezrahite.
1 I will sing of the mercies of the Lord for ever: with my mouth will I
make known thy faithfulness to all generations. 2 For I have said,
Mercy shall be built up for ever: thy faithfulness shalt thou establish
in the very heavens. 3 I have made a covenant with my chosen, I have
sworn unto David my servant, 4 Thy seed will I establish for ever,
and build up thy throne to all generations. Selah.
The psalmist has a very sad complaint to make of the deplorable
condition of the family of David at this time, and yet he begins the
psalm with songs of praise; for we must, in every thing, in every
state, give thanks; thus we must glorify the Lord in the fire. We
think, when we are in trouble, that we get ease by complaining; but we
do more--we get joy, by praising. Let our complaints therefore be
turned into thanksgivings; and in these verses we find that which will
be matter of praise and thanksgiving for us in the worst of times,
whether upon a personal or a public account, 1. However it be, the
everlasting God is good and true, v. 1. Though we may find it hard to
reconcile present dark providences with the goodness and truth of God,
yet we must abide by this principle, That God's mercies are
inexhaustible and his truth is inviolable; and these must be the matter
of our joy and praise: "I will sing of the mercies of the Lord for
ever, sing a praising song to God's honour, a pleasant song for my own
solace, and Maschil, an instructive song, for the edification of
others." We may be for ever singing God's mercies, and yet the subject
will not be drawn dry. We must sing of God's mercies as long as we
live, train up others to sing of them when we are gone, and hope to be
singing them in heaven world without end; and this is singing of the
mercies of the Lord for ever. With my mouth, and with my pen (for by
that also do we speak), will I make known thy faithfulness to all
generations, assuring posterity, from my own observation and
experience, that God is true to every word that he has spoken, that
they may learn to put their trust in God, Ps. lxxviii. 6. 2. However it
be, the everlasting covenant is firm and sure, v. 2-4. Here we have,
(1.) The psalmist's faith and hope: "Things now look black, and
threaten the utter extirpation of the house of David; but I have said,
and I have warrant from the word of God to say it, that mercy shall be
built up for ever." As the goodness of God's nature is to be the matter
of our song (v. 1), so much more the mercy that is built for us in the
covenant; it is still increasing, like a house in the building up, and
shall still continue our rest for ever, like a house built up. It shall
be built up for ever; for the everlasting habitations we hope for in
the new Jerusalem are of this building. If mercy shall be built for
ever, then the tabernacle of David, which has fallen down, shall be
raised out of its ruins, and built up as in the days of old, Amos ix.
11. Therefore mercy shall be built up for ever, because thy
faithfulness shalt thou establish in the very heavens. Though our
expectations are in some particular instances disappointed, yet God's
promises are not disannulled; they are established in the very heavens
(that is, in his eternal counsels); they are above the changes of this
lower region and out of the reach of the opposition of hell and earth.
The stability of the material heavens is an emblem of the truth of
God's word; the heavens may be clouded by vapours arising out of the
earth, but they cannot be touched, they cannot be changed. (2.) An
abstract of the covenant upon which this faith and hope are built: I
have said it, says the psalmist, for God hath sworn it, that the heirs
of promise might be entirely satisfied of the immutability of his
counsel. He brings in God speaking (v. 3), owning, to the comfort of
his people, "I have made a covenant, and therefore will make it good."
The covenant is made with David; the covenant of royalty is made with
him, as the father of his family, and with his seed through him and for
his sake, representing the covenant of grace made with Christ as head
of the church and with all believers as his spiritual seed. David is
here called God's chosen and his servant; and, as God is not changeable
to recede from his own choice, so he is not unrighteous to cast off one
that served him. Two things encourage the psalmist to build his faith
on this covenant:--[1.] The ratification of it; it was confirmed with
an oath: The Lord has sworn, and he will not repent. [2.] The
perpetuity of it; the blessings of the covenant were not only secured
to David himself, but were entailed on his family; it was promised that
his family should continue--Thy seed will I establish for ever, so that
David shall not want a son to reign (Jer. xxxiii. 20, 21); and that it
should continue a royal family--I will build up thy throne to all
generations, to all the generations of time. This has its
accomplishment only in Christ, of the seed of David, who lives for
ever, to whom God has given the throne of his father David, and of the
increase of whose government and peace there shall be no end. Of this
covenant the psalmist will return to speak more largely, v. 19, &c.
The Divine Power and Justice; The Glory of God Celebrated.
5 And the heavens shall praise thy wonders, O Lord: thy faithfulness
also in the congregation of the saints. 6 For who in the heaven can
be compared unto the Lord? who among the sons of the mighty can be
likened unto the Lord? 7 God is greatly to be feared in the assembly
of the saints, and to be had in reverence of all them that are about
him. 8 O Lord God of hosts, who is a strong Lord like unto thee? or
to thy faithfulness round about thee? 9 Thou rulest the raging of the
sea: when the waves thereof arise, thou stillest them. 10 Thou hast
broken Rahab in pieces, as one that is slain; thou hast scattered thine
enemies with thy strong arm. 11 The heavens are thine, the earth also
is thine: as for the world and the fulness thereof, thou hast founded
them. 12 The north and the south thou hast created them: Tabor and
Hermon shall rejoice in thy name. 13 Thou hast a mighty arm: strong
is thy hand, and high is thy right hand. 14 Justice and judgment are
the habitation of thy throne: mercy and truth shall go before thy face.
These verses are full of the praises of God. Observe,
I. Where, and by whom, God is to be praised. 1. God is praised by the
angels above: The heavens shall praise thy wonders, O Lord! v. 5; that
is, "the glorious inhabitants of the upper world continually celebrate
thy praises." Bless the Lord, you his angels, Ps. ciii. 20. The works
of God are wonders even to those that are best acquainted and most
intimately conversant with them; the more God's works are known the
more they are admired and praised. This should make us love heaven, and
long to be there, that there we shall have nothing else to do but to
praise God and his wonders. 2. God is praised by the assemblies of his
saints on earth (praise waits for him in Zion); and, though their
praises fall so far short of the praises of angels, yet God is pleased
to take notice of them, and accept of them, and reckon himself honoured
by them. "Thy faithfulness and the truth of thy promise, that rock on
which the church is built, shall be praised in the congregation of the
saints, who owe their all to that faithfulness, and whose constant
comfort it is that there is a promise, and that he is faithful who has
promised." It is expected from God's saints on earth that they praise
him; who should, if they do not? Let every saint praise him, but
especially the congregation of saints; when they come together, let
them join in praising God. The more the better; it is the more like
heaven. Of the honour done to God by the assembly of the saints he
speaks again (v. 7): God is greatly to be feared in the assembly of the
saints. Saints should assemble for religious worship, that they may
publicly own their relation to God and may stir up one another to give
honour to him, and, in keeping up communion with God, may likewise
maintain the communion of saints. In religious assemblies God has
promised the presence of his grace, but we must also, in them, have an
eye to his glorious presence, that the familiarity we are admitted to
may not breed the least contempt; for he is terrible in his holy
places, and therefore greatly to be feared. A holy awe of God must fall
upon us, and fill us, in all our approaches to God, even in secret, to
which something may very well be added by the solemnity of public
assemblies. God must be had in reverence of all that are about him,
that attend him continually as his servants or approach him upon any
particular errand. See Lev. x. 3. Those only serve God acceptably who
serve him with reverence and godly fear, Heb. xii. 28.
II. What it is to praise God; it is to acknowledge him to be a being of
unparalleled perfection, such a one that there is none like him, nor
any to be compared with him, v. 6. If there be any beings that can
pretend to vie with God, surely they must be found among the angels;
but they are all infinitely short of him: Who in the heaven can be
compared with the Lord, so as to challenge any share of the reverence
and adoration which are due to him only, or to set up in rivalship with
him for the homage of the children of men? They are sons of the mighty,
but which of them can be likened unto the Lord? Nobles are princes'
peers; some parity there is between them. But there is none between God
and the angels; they are not his peers. To whom will you liken me, or
shall I be equal? saith the Holy One, Isa. xl. 25. This is insisted on
again (v. 8): Who is a strong Lord like unto thee? No angel, no earthly
potentate, whatsoever, is comparable to God, or has an arm like him, or
can thunder with a voice like him. Thy faithfulness is round about
thee; that is, "thy angels who are round about thee, attending thee
with their praises and ready to go on thy errands, are all faithful."
Or, rather, "In every thing thou doest, on all sides, thou approvest
thyself faithful to thy word, above whatever prince or potentate was."
Among men it is too often found that those who are most able to break
their word are least careful to keep it; but God is both strong and
faithful; he can do every thing, and yet will never do an unjust thing.
III. What we ought, in our praises, to give God the glory of. Several
things are here mentioned. 1. The command God has of the most
ungovernable creatures (v. 9): Thou rulest the raging of the sea, than
which nothing is more frightful or threatening, nor more out of the
power of man to give check to; it can swell no higher, roll no further,
beat no harder, continue no longer, nor do any more hurt, than God
suffers it. "When the waves thereof arise thou canst immediately hush
them asleep, still them, and make them quiet, and turn the storm into a
calm." This coming in here as an act of omnipotence, what manner of man
then was the Lord Jesus, whom the winds and seas obeyed? 2. The
victories God has obtained over the enemies of his church. His ruling
the raging of the sea and quelling its billows was an emblem of this
(v. 10): Thou hast broken Rahab, many a proud enemy (so it signifies),
Egypt in particular, which is sometimes called Rahab, broken it in
pieces, as one that is slain and utterly unable to make head again.
"The head being broken, thou hast scattered the remainder with the arm
of thy strength." God has more ways than one to deal with his and his
church's enemies. We think he should slay them immediately, but
sometimes he scatters them, that he may send them abroad to be
monuments of his justice, Ps. lix. 11. The remembrance of the breaking
of Egypt in pieces is a comfort to the church, in reference to the
present power of Babylon; for God is still the same. 3. The
incontestable property he has in all the creatures of the upper and
lower world (v. 11, 12): "Men are honoured for their large possessions;
but the heavens are thine, O Lord! the earth also is thine; therefore
we praise thee, therefore we trust in thee, therefore we will not fear
what man can do against us. The world and the fulness thereof, all the
riches contained in it, all the inhabitants of it, both the tenements
and the tenants, are all thine; for thou hast founded them," and the
founder may justly claim to be the owner. He specifies, (1.) The
remotest parts of the world, the north and south, the countries that
lie under the two poles, which are uninhabited and little known: "Thou
hast created them, and therefore knowest them, takest care of them, and
hast tributes of praise from them." The north is said to be hung over
the empty place; yet what fulness there is there God is the owner of
it. (2.) The highest parts of the world. He mentions the two highest
hills in Canaan--"Tabor and Hermon" (one lying to the west, the other
to the east); "these shall rejoice in thy name, for they are under the
care of thy providence, and they produce offerings for thy altar." The
little hills are said to rejoice in their own fruitfulness, Ps. lxv.
12. Tabor is commonly supposed to be that high mountain in Galilee on
the top of which Christ was transfigured; and then indeed it might be
said to rejoice in that voice which was there heard, This is my beloved
Son. 4. The power and justice, the mercy and truth, with which he
governs the world and rules in the affairs of the children of men, v.
13, 14. (1.) God is able to do every thing; for his is the Lord God
Almighty. His arm, his hand, is mighty and strong, both to save his
people and to destroy his and their enemies; none can either resist the
force or bear the weight of his mighty hand. High is his right hand, to
reach the highest, even those that set their nests among the stars
(Amos ix. 2, 3; Obad. 4); his right hand is exalted in what he has
done, for in thousands of instances he has signalized his power, Ps.
cxviii. 16. (2.) He never did, nor ever will do, any thing that is
either unjust or unwise; for righteousness and judgment are the
habitation of his throne. None of all his dictates or decrees ever
varied from the rules of equity and wisdom, nor could ever any charge
God with unrighteousness or folly. Justice and judgment are the
preparing of his throne (so some), the establishment of it, so others.
The preparations for his government in his counsels from eternity, and
the establishment of it in its consequences to eternity, are all
justice and judgment. (3.) He always does that which is kind to his
people and consonant to the word which he has spoken: "Mercy and truth
shall go before thy face, to prepare thy way, as harbingers to make
room for thee--mercy in promising, truth in performing--truth in being
as good as thy word, mercy in being better." How praiseworthy are these
in great men, much more in the great God, in whom they are in
perfection!
The Blessedness of Israel Declared.
15 Blessed is the people that know the joyful sound: they shall walk, O
Lord, in the light of thy countenance. 16 In thy name shall they
rejoice all the day: and in thy righteousness shall they be exalted.
17 For thou art the glory of their strength: and in thy favour our horn
shall be exalted. 18 For the Lord is our defence; and the Holy One of
Israel is our king.
The psalmist, having largely shown the blessedness of the God of
Israel, here shows the blessedness of the Israel of God. As there is
none like unto the God of Jeshurun, so, happy art thou, O Israel! there
is none like unto thee, O people! especially as a type of the
gospel-Israel, consisting of all true believers, whose happiness is
here described.
I. Glorious discoveries are made to them, and glad tidings of good
brought to them; they hear, they know, the joyful sound, v. 15. This
may allude, 1. To the shout of a victorious army, the shout of a king,
Num. xxiii. 21. Israel have the tokens of God's presence with them in
their wars; the sound of the going in the top of the mulberry-trees was
indeed a joyful sound (2 Sam. v. 24); and they often returned making
the earth ring with their songs of triumph; these were joyful sounds.
Or, 2. To the sound that was made over the sacrifices and on the solemn
feast-day, Ps. lxxxi. 1-3. This was the happiness of Israel, that they
had among them the free and open profession of God's holy religion, and
abundance of joy in their sacrifices. Or, 3. To the sound of the
jubilee-trumpet; a joyful sound it was to servants and debtors, to whom
it proclaimed release. The gospel is indeed a joyful sound, a sound of
victory, of liberty, of communion with God, and the sound of abundance
of rain; blessed are the people that hear it, and know it, and bid it
welcome.
II. Special tokens of God's favour are granted them: "They shall walk,
O Lord! in the light of thy countenance; they shall govern themselves
by thy directions, shall be guided by the eye; and they shall delight
themselves in thy consolations. They shall have the favour of God; they
shall know that they have it, and it shall be continual matter of joy
and rejoicing to them. They shall go through all the exercises of a
holy life under the powerful influences of God's lovingkindness, which
shall make their duty pleasant to them and make them sincere in it,
aiming at this, as their end, to be accepted of the Lord." We then walk
in the light of the Lord when we fetch all our comforts from God's
favour and are very careful to keep ourselves in his love.
III. They never want matter for joy: Blessed are God's people, for in
his name, in all that whereby he has made himself known, if it be not
their own fault, they shall rejoice all the day. Those that rejoice in
Christ Jesus, and make God their exceeding joy, have enough to
counterbalance their grievances and silence their griefs; and therefore
their joy is full (1 John i. 4) and constant; it is their duty to
rejoice evermore.
IV. Their relation to God is their honour and dignity. They are happy,
for they are high. Surely in the Lord, in the Lord Christ, they have
righteousness and strength, and so are recommended by him to the divine
acceptance; and therefore in him shall all the seed of Israel glory,
Isa. xlv. 24, 25. So it is here, v. 16, 17. 1. "In thy righteousness
shall they be exalted, and not in any righteousness of their own." We
are exalted out of danger, and into honour, purely by the righteousness
of Christ, which is a clothing both for dignity and for defence. 2.
"Thou art the glory of their strength," that is, "thou art their
strength, and it is their glory that thou art so, and what they glory
in." Thanks be to God who always causes us to triumph. 3. "In thy
favour, which through Christ we hope for, our horn shall be exalted."
The horn denotes beauty, plenty, and power; these those have who are
made accepted in the beloved. What greater preferment are men capable
of in this world than to be God's favourites?
V. Their relation to God is their protection and safety (v. 18): "For
our shield is of the Lord" (so the margin) "and our king is from the
Holy One of Israel. If God be our ruler, he will be our defender; and
who is he then that can harm us?" It was the happiness of Israel that
God himself had the erecting of their bulwarks and the nominating of
their king (so some take it); or, rather, that he was himself a wall of
fire round about them, and, as a Holy One, the author and centre of
their holy religion; he was their King, and so their glory in the midst
of them. Christ is the Holy One of Israel, that holy thing; and in
nothing was that peculiar people more blessed than in this, that he was
born King of the Jews. Now this account of the blessedness of God's
Israel comes in here as that to which it was hard to reconcile their
present calamitous state.
God's Covenant with David.
19 Then thou spakest in vision to thy holy one, and saidst, I have laid
help upon one that is mighty; I have exalted one chosen out of the
people. 20 I have found David my servant; with my holy oil have I
anointed him: 21 With whom my hand shall be established: mine arm
also shall strengthen him. 22 The enemy shall not exact upon him; nor
the son of wickedness afflict him. 23 And I will beat down his foes
before his face, and plague them that hate him. 24 But my
faithfulness and my mercy shall be with him: and in my name shall his
horn be exalted. 25 I will set his hand also in the sea, and his
right hand in the rivers. 26 He shall cry unto me, Thou art my
father, my God, and the rock of my salvation. 27 Also I will make him
my firstborn, higher than the kings of the earth. 28 My mercy will I
keep for him for evermore, and my covenant shall stand fast with him.
29 His seed also will I make to endure for ever, and his throne as the
days of heaven. 30 If his children forsake my law, and walk not in my
judgments; 31 If they break my statutes, and keep not my
commandments; 32 Then will I visit their transgression with the rod,
and their iniquity with stripes. 33 Nevertheless my lovingkindness
will I not utterly take from him, nor suffer my faithfulness to fail.
34 My covenant will I not break, nor alter the thing that is gone out
of my lips. 35 Once have I sworn by my holiness that I will not lie
unto David. 36 His seed shall endure for ever, and his throne as the
sun before me. 37 It shall be established for ever as the moon, and
as a faithful witness in heaven. Selah.
The covenant God made with David and his seed was mentioned before (v.
3, 4); but in these verses it is enlarged upon, and pleaded with God,
for favour to the royal family, now almost sunk and ruined; yet
certainly it looks at Christ, and has its accomplishment in him much
more than in David; nay, some passages here are scarcely applicable at
all to David, but must be understood of Christ only (who is therefore
called David our king, Hos. iii. 5), and very great and precious
promises they are which are here made to the Redeemer, which are strong
foundations for the faith and hope of the redeemed to build upon. The
comforts of our redemption flow from the covenant of redemption; all
our springs are in that, Isa. lv. 3. I will make an everlasting
covenant with you, even the sure mercies of David, Acts xiii. 34. Now
here we have an account of those sure mercies. Observe,
I. What assurance we have of the truth of the promise, which may
encourage us to build upon it. We are here told, 1. How it was spoken
(v. 19): Thou didst speak in vision to thy Holy One. God's promise to
David, which is especially referred to here, was spoken in vision to
Nathan the prophet, 2 Sam. vii. 12-17. Then, when the Holy One of
Israel was their king (v. 18), he appointed David to be his viceroy.
But to all the prophets, those holy ones, he spoke in vision concerning
Christ, and to him himself especially, who had lain in his bosom from
eternity, and was made perfectly acquainted with the whole design of
redemption, Matt. xi. 27. 2. How it was sworn to and ratified (v. 35):
Once have I sworn by my holiness, that darling attribute. In swearing
by his holiness, he swore by himself; for he will as soon cease to be
as be otherwise than holy. His swearing once is enough; he needs not
swear again, as David did (1 Sam. xx. 17); for his word and oath are
two immutable things. As Christ was made a priest, so he was made a
king, by an oath (Heb. vii. 21); for his kingdom and priesthood are
both unchangeable.
II. The choice made of the person to whom the promise is given, v. 19,
20. David was a king of God's own choosing, so is Christ, and therefore
both are called God's kings, Ps. ii. 6. David was mighty, a man of
courage and fit for business; he was chosen out of the people, not out
of the princes, but the shepherds. God found him out, exalted him, laid
help upon him, and ordered Samuel to anoint him. But this is especially
to be applied to Christ. 1. He is one that is mighty, every way
qualified for the great work he was to undertake, able to save to the
uttermost--mighty in strength, for he is the Son of God--mighty in
love, for he is able experimentally to compassionate those that are
tempted. He is the mighty God, Isa. ix. 6. 2. He is chosen out of the
people, one of us, bone of our bone, that takes part with us of flesh
and blood. Being ordained for men, he is taken from among men, that his
terror might not make us afraid. 3. God has found him. He is a Saviour
of God's own providing; for the salvation, from first to last, is
purely the Lord's doing. He has found the ransom, Job xxxiii. 24. We
could never have found a person fit to undertake this great work, Rev.
v. 3, 4. 4. God has laid help upon him, not only helped him, but
treasured up help in him for us, laid it as a charge upon him to help
fallen man up again, to help the chosen remnant to heaven. In me is thy
help, Hos. xiii. 9. 5. He has exalted him, by constituting him the
prophet, priest, and king of his church, clothing him with power,
raising him from the dead, and setting him at his own right hand. Whom
God chooses and uses he will exalt. 6. He has anointed him, has
qualified him for his office, and so confirmed him in it, by giving him
the Spirit, not by measure, but without measure, infinitely above his
fellows. He is called Messiah, or Christ, the Anointed. 7. In all this
he designed him to be his own servant, for the accomplishing of his
eternal purpose and the advancement of the interests of his kingdom
among men.
III. The promises made to this chosen one, to David in the type and the
Son of David in the antitype, in which not only gracious, but glorious
things are spoken of him.
1. With reference to himself, as king and God's servant: and what makes
for him makes for all his loving subjects. It is here promised, (1.)
That God would stand by him and strengthen him in his undertaking (v.
21): With him my hand not only shall be, but shall be established, by
promise, shall be so established that he shall by it be established and
confirmed in all his offices, so that none of them shall be undermined
and overthrown, though by the man of sin they shall all be usurped and
fought against. Christ had a great deal of hard work to do and hard
usage to go through; but he that gave him commission gave him forces
sufficient for the execution of his commission: "My arm also shall
strengthen him to break through and bear up under all his
difficulties." No good work can miscarry in the hand of those whom God
himself undertakes to strengthen. (2.) That he should be victorious
over his enemies, that they should not encroach upon him (v. 22): The
son of wickedness shall not exact upon him, nor afflict him. He that at
first broke the peace would set himself against him that undertook to
make peace, and do what he could to blast his design: but he could only
reach to bruise his heel; further he could not exact upon him nor
afflict him. Christ became a surety for our debt, and thereby Satan and
death thought to gain advantage against him; but he satisfied the
demands of God's justice, and then they could not exact upon him. The
prince of this world cometh, but he has nothing in me, John xiv. 30.
Nay, they not only shall not prevail against him, but they shall fall
before him (v. 23): I will bend down his foes before his face; the
prince of this world shall be cast out, principalities and powers
spoiled, and he shall be the death of death itself, and the destruction
of the grave, Hos. xiii. 14. Some apply this to the ruin which God
brought upon the Jewish nation, that persecuted Christ and put him to
death. But all Christ's enemies, who hate him and will not have him to
reign over them, shall be brought forth and slain before him, Luke xix.
27. (3.) That he should be the great trustee of the covenant between
God and men, that God would be gracious and true to us (v. 24): My
faithfulness and my mercy shall be with him. They were with David; God
continued merciful to him, and so approved himself faithful. They were
with Christ; God made good all his promises to him. But that is not
all; God's mercy to us, and his faithfulness to us, are with Christ; he
is not only pleased with him, but with us in him; and it is in him that
all the promises of God are yea and amen. So that if any poor sinners
hope for benefit by the faithfulness and mercy of God, let them know it
is with Christ; it is lodged in his hand, and to him they must apply
for it (v. 28): My mercy will I keep for him, to be disposed of by him,
for evermore; in the channel of Christ's mediation all the streams of
divine goodness will for ever run. Therefore it is the mercy of our
Lord Jesus Christ which we look for unto eternal life, Jude 21; John
xvii. 2. And, as the mercy of God flows to us through him, so the
promise of God is, through him, firm to us: My covenant shall stand
fast with him, both the covenant of redemption made with him and the
covenant of grace made with us in him. The new covenant is therefore
always new, and firmly established, because it is lodged in the hands
of a Mediator, Heb. viii. 6. The covenant stands fast, because it
stands upon this basis. And this redounds to the everlasting honour of
the Lord Jesus, that to him the great cause between God and man is
entirely referred and the Father has committed all judgment to him,
that all men might honour him (John v. 22, 23); therefore it is here
said, In my name shall his horn be exalted; this shall be his glory,
that God's name is in him (Exod. xxiii. 21), and that he acts in God's
name. As the Father gave me commandment, so I do. (4.) That his kingdom
should be greatly enlarged (v. 25): I will set his hand in the sea (he
shall have the dominion of the seas, and the isles of the sea), and his
right hand in the rivers, the inland countries that are watered with
rivers. David's kingdom extended itself to the Great Sea, and the Red
Sea, to the river of Egypt and the river Euphrates. But it is in the
kingdom of the Messiah that this has its full accomplishment, and shall
have more and more, when the kingdoms of this world shall become the
kingdoms of the Lord and of his Christ (Rev. xi. 15), and the isles
shall wait for his law. (5.) That he should own God as his Father, and
God would own him as his Son, his firstborn, v. 26, 27. This is a
comment upon these words in Nathan's message concerning Solomon (for he
also was a type of Christ as well as David), I will be his Father and
he shall be my Son (2 Sam. vii. 14), and the relation shall be owned on
both sides. [1.] He shall cry unto me, Thou art my Father. It is
probable that Solomon did so; but we are sure Christ did so, in the
days of his flesh, when he offered up strong cries to God, and called
him holy Father, righteous Father, and taught us to address ourselves
to him as our Father in heaven. Christ, in his agony, cried unto God,
Thou art my Father (Matt. xxvi. 39, 42, O my Father), and, upon the
cross, Father, forgive them; Father, into thy hands I commend my
spirit. He looked upon him likewise as his God, and therefore he
perfectly obeyed him, and submitted to his will in his whole
undertaking (he is my God and your God, John xx. 17), and as the rock
of his salvation, who would bear him up and bear him out in his
undertaking, and make him more than a conqueror, even a complete
Saviour; and therefore with an undaunted resolution he endured the
cross, despising the shame, for he knew he should be both justified and
glorified. [2.] I will make him my firstborn. I see not how this can be
applied to David; it is Christ's prerogative to be the firstborn of
every creature, and, as such, the heir of all things, Col. i. 15; Heb.
i. 2, 6. When all power was given to Christ both in heaven and in
earth, and all things were delivered unto him by the Father, then god
made him his firstborn, and far higher, more great and honourable, than
the kings of the earth; for he is the King of kings, angels,
authorities, and powers, being made subject to him, 1 Pet. iii. 22.
2. With reference to his seed. God's covenants always took in the seed
of the covenanters; this does so (v. 29, 36): His seed shall endure for
ever, and with it his throne. Now this will be differently understood
according as we apply it to Christ or David.
(1.) If we apply it to David, by his seed we are to understand his
successors, Solomon and the following kings of Judah, who descended
from the loins of David. It is supposed that they might degenerate, and
not walk in the spirit and steps of their father David; in such a case
they must expect to come under divine rebukes, such as the house of
David was at this time under, v. 38. But let this encourage them, that,
though they were corrected, they should not be abandoned or
disinherited. This refers to that part of Nathan's message (2 Sam. vii.
14, 15), If he commit iniquity, I will chasten him, but my mercy shall
not depart from him. Thus far David's seed and throne did endure for
ever, that, notwithstanding the wickedness of many of his posterity,
who were the scandals of his house, yet his family continued, and
continued in the imperial dignity, a very long time,--that, as long as
Judah continued a kingdom, David's posterity were kings of it, and the
royalty of that kingdom was never in any other family, as that of the
ten tribes was, in Jeroboam's first, then in Baasha's, &c.,--and that
the family of David continued a family of distinction till that Son of
David came whose throne should endure for ever; see Luke i. 27, 32; ii.
4, 11. If David's posterity, in after-times, should forsake God and
their duty and revolt to the ways of sin, God would bring desolating
judgments upon them and ruin the family; and yet he would not take away
his lovingkindness from David, nor break his covenant with him; for, in
the Messiah, who should come out of his loins, all these promises shall
have their accomplishment to the full. Thus, when the Jews were
rejected, the apostle shows that God's covenant with Abraham was not
broken, because it was fulfilled in his spiritual seed, the heirs of
the righteousness of faith, Rom. xi. 7.
(2.) If we apply it to Christ, by his seed we are to understand his
subjects, all believers, his spiritual seed, the children which God has
given him, Heb. ii. 13. This is that seed which shall be made to endure
for ever, and his throne in the midst of them, in the church in the
heart, as the days of heaven. To the end Christ shall have a people in
the world to serve and honour him. He shall see his seed; he shall
prolong his days. This holy seed shall endure for ever in a glorified
state, when time and days shall be no more; and thus Christ's throne
and kingdom shall be perpetuated: the kingdom of his grace shall
continue through all the ages of time and the kingdom of his glory to
the endless ages of eternity.
[1.] The continuance of Christ's kingdom is here made doubtful by the
sins and afflictions of his subjects; their iniquities and calamities
threaten the ruin of it. This case is here put, that we may not be
offended when it comes to be a case in fact, but that we may reconcile
it with the stability of the covenant and be assured of that
notwithstanding. First, It is here supposed that there will be much
amiss in the subjects of Christ's kingdom. His children may forsake
God's law (v. 30) by omissions, and break his statutes (v. 31) by
commissions. There are spots which are the spots of God's children,
Deut. xxxii. 5. Many corruptions there are in the bowels of the church,
as well as in the hearts of those who are the members of it, and these
corruptions break out. Secondly, They are here told that they must
smart for it (v. 32): I will visit their transgression with a rod,
their transgression sooner than that of others. You only have I known,
and therefore I will punish you, Amos iii. 2. Their being related to
Christ shall not excuse them from being called to an account. But
observe what affliction is to God's people. 1. It is but a rod, not an
axe, not a sword; it is for correction, not for destruction. This
denotes gentleness in the affliction; it is the rod of men, such a rod
as men use in correcting their children; and it denotes a design of
good in and by the affliction, such a rod as yields the peaceable fruit
of righteousness. 2. It is a rod on the hand of God (I will visit
them), he who is wise, and knows what he does, gracious, and will do
what is best. 3. It is a rod which they shall never feel the smart of
but when there is great need: If they break my law, then I will visit
their transgression with the rod, but not else. Then it is requisite
that God's honour be vindicated, and that they be humbled and reduced.
[2.] The continuance of Christ's kingdom is made certain by the
inviolable promise and oath of God, notwithstanding all this (v. 33):
Nevertheless, my kindness will I not totally and finally take from him.
First, "Notwithstanding their provocations, yet my covenant shall not
be broken." Note, Afflictions are not only consistent with
covenant-love, but to the people of God they flow from it. Though
David's seed be chastened, it does not follow that they are
disinherited; they may be cast down, but they are not cast off. God's
favour is continued to his people, 1. For Christ's sake; in him the
mercy is laid up for us, and God says, I will not take it from him (v.
33), I will not lie unto David, v. 35. We are unworthy, but he is
worthy. 2. For the covenant's sake: My faithfulness shall not fail, my
covenant will I not break. It was supposed that they had broken God's
statutes, profaned and polluted them (so the word signifies); "But,"
says God, "I will not break, I will not profane and pollute, my
covenant;" it is the same word. That which is said and sworn is that
God will have a church in the world as long as sun and moon endure, v.
36, 37. The sun and moon are faithful witnesses in heaven of the
wisdom, power, and goodness of the Creator, and shall continue while
time lasts, which they are the measurers of; but the seed of Christ
shall be established for ever, as lights of the world while the world
stands, to shine in it, and, when it is at an end, they shall be
established lights shining in the firmament of the Father.
Complaints and Expostulations; David's Expostulation with God.
38 But thou hast cast off and abhorred, thou hast been wroth with thine
anointed. 39 Thou hast made void the covenant of thy servant: thou
hast profaned his crown by casting it to the ground. 40 Thou hast
broken down all his hedges; thou hast brought his strong holds to ruin.
41 All that pass by the way spoil him: he is a reproach to his
neighbours. 42 Thou hast set up the right hand of his adversaries;
thou hast made all his enemies to rejoice. 43 Thou hast also turned
the edge of his sword, and hast not made him to stand in the battle.
44 Thou hast made his glory to cease, and cast his throne down to the
ground. 45 The days of his youth hast thou shortened: thou hast
covered him with shame. Selah. 46 How long, Lord? wilt thou hide
thyself for ever? shall thy wrath burn like fire? 47 Remember how
short my time is: wherefore hast thou made all men in vain? 48 What
man is he that liveth, and shall not see death? shall he deliver his
soul from the hand of the grave? Selah. 49 Lord, where are thy former
lovingkindnesses, which thou swarest unto David in thy truth? 50
Remember, Lord, the reproach of thy servants; how I do bear in my bosom
the reproach of all the mighty people; 51 Wherewith thine enemies
have reproached, O Lord; wherewith they have reproached the footsteps
of thine anointed. 52 Blessed be the Lord for evermore. Amen, and
Amen.
In these verses we have,
I. A very melancholy complaint of the present deplorable state of
David's family, which the psalmist thinks hard to be reconciled to the
covenant God made with David. "Thou saidst thou wouldst not take away
thy lovingkindness, but thou hast cast off." Sometimes, it is no easy
thing to reconcile God's providences with his promises, and yet we are
sure they are reconcilable; for God's works fulfil his word and never
contradict it. 1. David's house seemed to have lost its interest in
God, which was the greatest strength and beauty of it. God had been
pleased with his anointed, but now he was wroth with him (v. 38), had
entered into covenant with the family, but now, for aught he could
perceive, he had made void the covenant, not broken some of the
articles of it, but cancelled it, v. 39. We misconstrue the rebukes of
Providence if we think they make void the covenant. When the great
anointed one, Christ himself, was upon the cross, God seemed to have
cast him off, and was wroth with him, and yet did not make void his
covenant with him, for that was established for ever. 2. The honour of
the house of David was lost and laid in the dust: Thou hast profaned
his crown (which was always looked upon as sacred) by casting it to the
ground, to be trampled on, v. 39. Thou hast made his glory to cease (so
uncertain is all earthly glory, and so soon does it wither) and thou
hast cast his throne down to the ground, not only dethroned the king,
but put a period to the kingdom, v. 44. If it was penned in Rehoboam's
time, it was true as to the greatest part of the kingdom, five parts of
six; if in Zedekiah's time, it was more remarkably true of the poor
remainder. Note, Thrones and crowns are tottering things, and are often
laid in the dust; but there is a crown of glory reserved for Christ's
spiritual seed which fadeth not away. 3. It was exposed and made a prey
to all the neighbours, who insulted over that ancient and honourable
family (v. 40): Thou hast broken down all his hedges (all those things
that were a defence to them, and particularly that hedge of protection
which they thought God's covenant and promise had made about them) and
thou hast made even his strong-holds a ruin, so that they were rather a
reproach to them than any shelter; and then, All that pass by the way
spoil him (v. 41) and make an easy prey of him; see Ps. lxxx. 12, 13.
The enemies talk insolently: He is a reproach to his neighbours, who
triumph in his fall from so great a degree of honour. Nay, every one
helps forward the calamity (v. 42): "Thou hast set up the right hand of
his adversaries, not only given them power, but inclined them to turn
their power this way." If the enemies of the church lift up their hand
against it, we must see God setting up their hand; for they could have
no power unless it were given them from above. But, when God does
permit them to do mischief to his church, it pleases them: "Thou hast
made all his enemies to rejoice; and this is for thy glory, that those
who hate thee should have the pleasure to see the tears and troubles of
those that love thee." 4. It was disabled to help itself (v. 43): "Thou
hast turned the edge of his sword, and made it blunt, that it cannot do
execution as it has done; and (which is worse) thou hast turned the
edge of his spirit, and taken off his courage, and hast not made him to
stand as he used to do in the battle." The spirit of men is what the
Father and former of spirits makes them; nor can we stand with any
strength or resolution further than God is pleased to uphold us. If
men's hearts fail them, it is God that dispirits them; but it is sad
with the church when those cannot stand who should stand up for it. 5.
It was upon the brink of an inglorious exit (v. 45): The days of his
youth hast thou shortened; it is ready to be cut off, like a young man
in the flower of his age. This seems to intimate that the psalm was
penned in Rehoboam's time, when the house of David was but in the days
of its youth, and yet waxed old and began to decay already. Thus it was
covered with shame, and it was turned very much to its reproach that a
family which, in the first and second reign, looked so great, and made
such a figure, should, in the third, dwindle and look so little as the
house of David did in Rehoboam's time. But it may be applied to the
captivity in Babylon, which, in comparison with what was expected, was
but the day of the youth of that kingdom. However, the kings then had
remarkably the days of their youth shortened, for it was in the days of
their youth, when they were about thirty years old, that Jehoiachin and
Zedekiah were carried captives to Babylon.
From all this complaint let us learn, 1. What work sin makes with
families, noble royal families, with families in which religion has
been uppermost; when posterity degenerates, it falls into disgrace, and
iniquity stains their glory. 2. How apt we are to place the promised
honour and happiness of the church in something external, and to think
the promise fails, and the covenant is made void, if we be disappointed
of that, a mistake which we now are inexcusable if we fall into, since
our Master has so expressly told us that his kingdom is not of this
world.
II. A very pathetic expostulation with God upon this. Four things they
plead with God for mercy:--
1. The long continuance of the trouble (v. 46): How long, O Lord! wilt
thou hide thyself? For ever? That which grieved them most was that God
himself, as one displeased, did not appear to them by his prophets to
comfort them, did not appear for them by his providences to deliver
them, and that he had kept them long in the dark; it seemed an eternal
night, when God had withdrawn: Thou hidest thyself for ever. Nay, God
not only hid himself from them, but seemed to set himself against them:
"Shall thy wrath burn like fire? How long shall it burn? Shall it never
be put out? What is hell, but the wrath of God, burning for ever? And
is that the lot of thy anointed?"
2. The shortness of life, and the certainty of death: "Lord, let thy
anger cease, and return thou, in mercy to us, remembering how short my
time is and how sure the period of my time. Lord, since my life is so
transitory, and will, ere long, be at an end, let it not be always so
miserable that I should rather choose no being at all than such a
being." Job pleads thus, ch. x. 20, 21. And probably the psalmist here
urges it in the name of the house of David, and the present prince of
that house, the days of whose youth were shortened, v. 45.
(1.) He pleads the shortness and vanity of life (v. 47): Remember how
short my time is, how transitory I am (say some), therefore unable to
bear the power of thy wrath, and therefore a proper object of thy pity.
Wherefore hast thou made all men in vain? or, Unto what vanity hast
thou created all the sons of Adam! Now, this may be understood either,
[1.] As declaring a great truth. If the ancient lovingkindnesses spoken
of (v. 49) be forgotten (those relating to another life), man is indeed
made in vain. Considering man as mortal, if there were not a future
state on the other side of death, we might be ready to think that man
was made in vain, and was in vain endued with the noble powers and
faculties of reason and filled with such vast designs and desires; but
God would not make man in vain; therefore, Lord, remember those
lovingkindnesses. Or, [2.] As implying a strong temptation that the
psalmist was in. It is certain God has not made all men, nor any man,
in vain, Isa. xlv. 18. For, First, If we think that God has made men in
vain because so many have short lives, and long afflictions, in this
world, it is true that God has made them so, but it is not true that
therefore they are made in vain. For those whose days are few and full
of trouble may yet glorify God and do some good, may keep their
communion with God and get to heaven, and then they are not made in
vain. Secondly, If we think that God has made men in vain because the
most of men neither serve him nor enjoy him, it is true that, as to
themselves, they were made in vain, better for them had they not been
born than not to be born again; but it was not owing to God that they
were made in vain; it was owing to themselves; nor are they made in
vain as to him, for he has made all things for himself, even the wicked
for the day of evil, and those whom he is not glorified by he will be
glorified upon.
(2.) He pleads the universality and unavoidableness of death (v. 48):
"What man" (what strong man, so the word is) "is he that liveth and
shall not see death? The king himself, of the house of David, is not
exempted from the sentence, from the stroke. Lord, since he is under a
fatal necessity of dying, let not his whole life be made thus
miserable. Shall he deliver his soul from the hand of the grave? No, he
shall not when his time has come. Let him not therefore be delivered
into the hand of the grave by the miseries of a dying life, till his
time shall come." We must learn here that death is the end of all men;
our eyes must shortly be closed to see death; there is no discharge
from that war, nor will any bail be taken to save us from the prison of
the grave. It concerns us therefore to make sure a happiness on the
other side of death and the grave, that, when we fail, we may be
received into everlasting habitations.
3. The next plea is taken from the kindness God had for and the
covenant he made with his servant David (v. 49): "Lord, where are thy
former lovingkindnesses, which thou showedst, nay, which thou swaredst,
to David in thy truth? Wilt thou fail of doing what thou hast promised?
Wilt thou undo what thou hast done? Art not thou still the same? Why
then may not we have the benefit of the former sure mercies of David?"
God's unchangeableness and faithfulness assure us that God will not
cast off those whom he has chosen and covenanted with.
4. The last plea is taken from the insolence of the enemies and the
indignity done to God's anointed (v. 50, 51): "Remember, Lord, the
reproach, and let it be rolled away from us and returned upon our
enemies." (1.) They were God's servants that were reproached, and the
abuses done to them reflected upon their master, especially since it
was for serving him that they were reproached. (2.) The reproach cast
upon God's servants was a very grievous burden to all that were
concerned for the honour of God: "I bear in my bosom the reproach of
all the mighty people, and am even overwhelmed with it; it is what I
lay much to heart and can scarcely keep up my spirits under the weight
of." (3.) "They are thy enemies who do thus reproach us; and wilt thou
not appear against them as such?" (4.) They have reproached the
footsteps of thy anointed. They reflected upon all the steps which the
king had taken in the course of his administration, tracked him in all
his motions, that they might make invidious remarks upon every thing he
had said and done. Or, if we may apply it to Christ, the Lord's
Messiah, they reproached the Jews with his footsteps, the slowness of
his coming. They have reproached the delays of the Messiah; so Dr.
Hammond. They called him, He that should come; but, because he had not
yet come, because he did not now come to deliver them out of the hands
of their enemies, when they had none to deliver them, they told them he
would never come, they must give over looking for him. The scoffers of
the latter days do, in like manner, reproach the footsteps of the
Messiah when they ask, Where is the promise of his coming? 2 Pet. iii.
3, 4. The reproaching of the footsteps of the anointed some refer to
the serpent's bruising the heel of the seed of the woman, or to the
sufferings of Christ's followers, who tread in his footsteps, and are
reproached for his name's sake.
III. The psalm concludes with praise, even after this sad complaint (v.
52): Blessed be the Lord for evermore, Amen, and amen. Thus he
confronts the reproaches of his enemies. The more others blaspheme God
the more we should bless him. Thus he corrects his own complaints,
chiding himself for quarrelling with God's providences and questioning
his promises; let both these sinful passions be silenced with the
praises of God. However it be, yet God is good, and we will never think
hardly of him; God is true, and we will never distrust him. Though the
glory of David's house be stained and sullied, this shall be our
comfort, that God is blessed for ever, and his glory cannot be
eclipsed. If we would have the comfort of the stability of God's
promise, we must give him the praise of it; in blessing God, we
encourage ourselves. Here is a double Amen, according to the double
signification. Amen--so it is, God is blessed for ever. Amen--be it so,
let God be blessed for ever. He began the psalm with thanksgiving,
before he made his complaint (v. 1); and now he concludes it with a
doxology. Those who give God thanks for what he has done may give him
thanks also for what he will do; God will follow those with his mercies
who, in a right manner, follow him with their praises.
__________________________________________________________________
P S A L M S
PSALM XC.
The foregoing psalm is supposed to have been penned as late as the
captivity in Babylon; this, it is plain, was penned as early as the
deliverance out of Egypt, and yet they are put close together in this
collection of divine songs. This psalm was penned by Moses (as appears
by the title), the most ancient penman of sacred writ. We have upon
record a praising song of his (Exod. xv., which is alluded to Rev. xv.
3), and an instructing song of his, Deut. xxxii. But this is of a
different nature from both, for it is called a prayer. It is supposed
that this psalm was penned upon occasion of the sentence passed upon
Israel in the wilderness for their unbelief, murmuring, and rebellion,
that their carcases should fall in the wilderness, that they should be
wasted away by a series of miseries for thirty-eight years together,
and that none of them that were then of age should enter Canaan. This
was calculated for their wanderings in the wilderness, as that other
song of Moses (Deut. xxxi. 19, 21) was for their settlement in Canaan.
We have the story to which this psalm seems to refer, Num. xiv.
Probably Moses penned this prayer to be daily used, either by the
people in their tents, or, at lest, by the priests in the
tabernacle-service, during their tedious fatigue in the wilderness. In
it, I. Moses comforts himself and his people with the eternity of God
and their interest in him, ver. 1, 2. II. He humbles himself and his
people with the consideration of the frailty of man, ver. 3-6. III. He
submits himself and his people to the righteous sentence of God passed
upon them, ver. 7-11. IV. He commits himself and his people to God by
prayer for divine mercy and grace, and the return of God's favour, ver.
12-17. Though it seems to have been penned upon this particular
occasion, yet it is very applicable to the frailty of human life in
general, and, in singing it, we may easily apply it to the years of our
passage through the wilderness of this world, and it furnishes us with
meditations and prayers very suitable to the solemnity of a funeral.
God's Care of His People; Frailty of Human Life.
A Prayer of Moses the man of God.
1 Lord, thou hast been our dwelling place in all generations. 2
Before the mountains were brought forth, or ever thou hadst formed the
earth and the world, even from everlasting to everlasting, thou art
God. 3 Thou turnest man to destruction; and sayest, Return, ye
children of men. 4 For a thousand years in thy sight are but as
yesterday when it is past, and as a watch in the night. 5 Thou
carriest them away as with a flood; they are as a sleep: in the morning
they are like grass which groweth up. 6 In the morning it
flourisheth, and groweth up; in the evening it is cut down, and
withereth.
This psalm is entitled a prayer of Moses. Where, and in what volume, it
was preserved from Moses's time till the collection of psalms was begun
to be made, is uncertain; but, being divinely inspired, it was under a
special protection: perhaps it was written in the book of Jasher, or
the book of the wars of the Lord. Moses taught the people of Israel to
pray, and put words into their mouths which they might make use of in
turning to the Lord. Moses is here called the man of God, because he
was a prophet, the father of prophets, and an eminent type of the great
prophet. In these verses we are taught,
I. To give God the praise of his care concerning his people at all
times, and concerning us in our days (v. 1): Lord, thou hast been to us
a habitation, or dwelling-place, a refuge or help, in all generations.
Now that they had fallen under God's displeasure, and he threatened to
abandon them, they plead his former kindnesses to their ancestors.
Canaan was a land of pilgrimage to their fathers the patriarchs, who
dwelt there in tabernacles; but then God was their habitation, and,
wherever they went, they were at home, at rest, in him. Egypt had been
a land of bondage to them for many years, but even then God was their
refuge; and in him that poor oppressed people lived and were kept in
being. Note, True believers are at home in God, and that is their
comfort in reference to all the toils and tribulations they meet with
in this world. In him we may repose and shelter ourselves as in our
dwelling-place.
II. To give God the glory of his eternity (v. 2): Before the mountains
were brought forth, before he made the highest part of the dust of the
world (as it is expressed, Prov. viii. 26), before the earth fell in
travail, or, as we may read it, before thou hadst formed the earth and
the world (that is, before the beginning of time) thou hadst a being;
even from everlasting to everlasting thou art God, an eternal God,
whose existence has neither its commencement nor its period with time,
nor is measured by the successions and revolutions of it, but who art
the same yesterday, to-day, and for ever, without beginning of days, or
end of life, or change of time. Note, Against all the grievances that
arise from our own mortality, and the mortality of our friends, we may
take comfort from God's immortality. We are dying creatures, and all
our comforts in the world are dying comforts, but God is an everliving
God, and those shall find him so who have him for theirs.
III. To own God's absolute sovereign dominion over man, and his
irresistible incontestable power to dispose of him as he pleases (v.
3): Thou turnest man to destruction, with a word's speaking, when thou
pleasest, to the destruction of the body, of the earthly house; and
thou sayest, Return, you children of men. 1. When God is, by sickness
or other afflictions, turning men to destruction, he does thereby call
men to return unto him, that is, to repent of their sins and live a new
life. This God speaketh once, yea, twice. "Return unto me, from whom
you have revolted," Jer. iv. 1. 2. When God is threatening to turn men
to destruction, to bring them to death, and they have received a
sentence of death within themselves, sometimes he wonderfully restores
them, and says, as the old translation reads it, Again thou sayest,
Return to life and health again. For God kills and makes alive again,
brings down to the grave and brings up. 3. When God turns men to
destruction, it is according to the general sentence passed upon all,
which is this, "Return, you children of men, one, as well as another,
return to your first principles; let the body return to the earth as it
was (dust to dust, Gen. iii. 19) and let the soul return to God who
gave it," Eccl. xii. 7. 4. Though God turns all men to destruction, yet
he will again say, Return, you children of men, at the general
resurrection, when, though a man dies, yet he shall live again; and
"then shalt thou call and I will answer (Job xiv. 14, 15); thou shalt
bid me return, and I shall return." The body, the soul, shall both
return and unite again.
IV. To acknowledge the infinite disproportion there is between God and
men, v. 4. Some of the patriarchs lived nearly a thousand years; Moses
knew this very well, and had recorded it: but what is their long life
to God's eternal life? "A thousand years, to us, are a long period,
which we cannot expect to survive; or, if we could, it is what we could
not retain the remembrance of; but it is, in thy sight, as yesterday,
as one day, as that which is freshest in mind; nay, it is but as a
watch of the night," which was but three hours. 1. A thousand years are
nothing to God's eternity; they are less than a day, than an hour, to a
thousand years. Betwixt a minute and a million of years there is some
proportion, but betwixt time and eternity there is none. The long lives
of the patriarchs were nothing to God, not so much as the life of a
child (that is born and dies the same day) is to theirs. 2. All the
events of a thousand years, whether past or to come, are as present to
the Eternal Mind as what was done yesterday, or the last hour, is to
us, and more so. God will say, at the great day, to those whom he has
turned to destruction, Return--Arise you dead. But it might be objected
against the doctrine of the resurrection that it is a long time since
it was expected and it has not yet come. Let that be no difficulty, for
a thousand years, in God's sight, are but as one day. Nullum tempus
occurrit regi--To the king all periods are alike. To this purport these
words are quoted, 2 Pet. iii. 8.
V. To see the frailty of man, and his vanity even at his best estate
(v. 5, 6): look upon all the children of men, and we shall see, 1. That
their life is a dying life: Thou carriest them away as with a flood,
that is, they are continually gliding down the stream of time into the
ocean of eternity. The flood is continually flowing, and they are
carried away with it; as soon as we are born we begin to die, and every
day of our life carries us so much nearer death; or we are carried away
violently and irresistibly, as with a flood of waters, as with an
inundation, which sweeps away all before it; or as the old world was
carried away with Noah's flood. Though God promised not so to drown the
world again, yet death is a constant deluge. 2. That it is a dreaming
life. Men are carried away as with a flood and yet they are as a sleep;
they consider not their own frailty, nor are aware how near they
approach to an awful eternity. Like men asleep, they imagine great
things to themselves, till death wakes them, and puts an end to the
pleasing dream. Time passes unobserved by us, as it does with men
asleep; and, when it is over, it is as nothing. 3. That it is a short
and transient life, like that of the grass which grows up and
flourishes, in the morning looks green and pleasant, but in the evening
the mower cuts it down, and it immediately withers, changes its colour,
and loses all its beauty. Death will change us shortly, perhaps
suddenly; and it is a great change that death will make with us in a
little time. Man, in his prime, does but flourish as the grass, which
is weak, and low, and tender, and exposed, and which, when the winter
of old age comes, will wither of itself: but he may be mown down by
disease or disaster, as the grass is, in the midst of summer. All flesh
is as grass.
Penitent Submission.
7 For we are consumed by thine anger, and by thy wrath are we troubled.
8 Thou hast set our iniquities before thee, our secret sins in the
light of thy countenance. 9 For all our days are passed away in thy
wrath: we spend our years as a tale that is told. 10 The days of our
years are threescore years and ten; and if by reason of strength they
be fourscore years, yet is their strength labour and sorrow; for it is
soon cut off, and we fly away. 11 Who knoweth the power of thine
anger? even according to thy fear, so is thy wrath.
Moses had, in the foregoing verses, lamented the frailty of human life
in general; the children of men are as a sleep and as the grass. But
here he teaches the people of Israel to confess before God that
righteous sentence of death which they were under in a special manner,
and which by their sins they had brought upon themselves. Their share
in the common lot of mortality was not enough, but they are, and must
live and die, under peculiar tokens of God's displeasure. Here they
speak of themselves: We Israelites are consumed and troubled, and our
days have passed away.
I. They are here taught to acknowledge the wrath of God to be the cause
of all their miseries. We are consumed, we are troubled, and it is by
thy anger, by thy wrath (v. 7); our days have passed away in thy wrath,
v. 9. The afflictions of the saints often come purely from God's love,
as Job's; but the rebukes of sinners, and of good men for their sins,
must be seen coming from the anger of God, who takes notice of, and is
much displeased with, the sins of Israel. We are too apt to look upon
death as no more than a debt owing to nature; whereas it is not so; if
the nature of man had continued in its primitive purity and rectitude,
there would have been no such debt owing to it. It is a debt to the
justice of God, a debt to the law. Sin entered into the world, and
death by sin. Are we consumed by decays of nature, the infirmities of
age, or any chronic disease? We must ascribe it to God's anger. Are we
troubled by any sudden or surprising stroke? That also is the fruit of
God's wrath, which is thus revealed from heaven against the ungodliness
and unrighteousness of men.
II. They are taught to confess their sins, which had provoked the wrath
of God against them (v. 8): Thou hast set our iniquities before thee,
even our secret sins. It was not without cause that God was angry with
them. He had said, Provoke me not, and I will do you no hurt; but they
had provoked him, and will own that, in passing this severe sentence
upon them, he justly punished them, 1. For their open contempts of him
and the daring affronts they had given him: Thou hast set our
iniquities before thee. God had herein an eye to their unbelief and
murmuring, their distrusting his power and their despising the pleasant
land: these he set before them when he passed that sentence on them;
these kindled the fire of God's wrath against them and kept good things
from them. 2. For their more secret departures from him: "Thou hast set
our secret sins (those which go no further than the heart, and which
are at the bottom of all the overt acts) in the light of thy
countenance; that is, thou hast discovered these, and brought these
also to the account, and made us to see them, who before overlooked
them." Secret sins are known to God and shall be reckoned for. Those
who in heart return into Egypt, who set up idols in their heart, shall
be dealt with as revolters or idolaters. See the folly of those who go
about to cover their sins, for they cannot cover them.
III. They are taught to look upon themselves as dying and passing away,
and not to think either of a long life or of a pleasant one; for the
decree gone forth against them was irreversible (v. 9): All our days
are likely to be passed away in thy wrath, under the tokens of thy
displeasure; and, though we are not quite deprived of the residue of
our years, yet we are likely to spend them as a tale that is told. The
thirty-eight years which, after this, they wore away in the wilderness,
were not the subject of the sacred history; for little or nothing is
recorded of that which happened to them from the second year to the
fortieth. After they came out of Egypt their time was perfectly trifled
away, and was not worthy to be the subject of a history, but only of a
tale that is told; for it was only to pass away time, like telling
stories, that they spent those years in the wilderness; all that while
they were in the consuming, and another generation was in the raising.
When they came out of Egypt there was not one feeble person among their
tribes (Ps. cv. 37); but now they were feeble. Their joyful prospect of
a prosperous glorious life in Canaan was turned into the melancholy
prospect of a tedious inglorious death in the wilderness; so that their
whole life was now as impertinent a thing as ever any winter-tale was.
That is applicable to the state of every one of us in the wilderness of
this world: We spend our years, we bring them to an end, each year, and
all at last, as a tale that is told--as the breath of our mouth in
winter (so some), which soon disappears--as a thought (so some), than
which nothing more quick--as a word, which is soon spoken, and then
vanishes into air--or as a tale that is told. The spending of our years
is like the telling of a tale. A year, when it past, is like a tale
when it is told. Some of our years are a pleasant story, others as a
tragical one, most mixed, but all short and transient: that which was
long in the doing may be told in a short time. Our years, when they are
gone, can no more be recalled than the word that we have spoken can.
The loss and waste of our time, which are our fault and folly, may be
thus complained of: we should spend our years like the despatch of
business, with care and industry; but, alas! we do spend them like the
telling of a tale, idle, and to little purpose, carelessly, and without
regard. Every year passed as a tale that is told; but what was the
number of them? As they were vain, so they were few (v. 10), seventy or
eighty at most, which may be understood either, 1. Of the lives of the
Israelites in the wilderness; all those that were numbered when they
came out of Egypt, above twenty years old, were to die within
thirty-eight years; they numbered those only that were able to go forth
to war, most of whom, we may suppose, were between twenty and forty,
who therefore must have all died before eighty years old, and many
before sixty, and perhaps much sooner, which was far short of the years
of the lives of their fathers. And those that lived to seventy or
eighty, yet, being under a sentence of consumption and a melancholy
despair of ever seeing through this wilderness-state, their strength,
their life, was nothing but labour and sorrow, which otherwise would
have been made a new life by the joys of Canaan. See what work sin
made. Or, 2. Of the lives of men in general, ever since the days of
Moses. Before the time of Moses it was usual for men to live about 100
years, or nearly 150; but, since, seventy or eighty is the common
stint, which few exceed and multitudes never come near. We reckon those
to have lived to the age of man, and to have had as large a share of
life as they had reason to expect, who live to be seventy years old;
and how short a time is that compared with eternity! Moses was the
first that committed divine revelation to writing, which, before, had
been transmitted by tradition; now also both the world and the church
were pretty well peopled, and therefore there were not now the same
reasons for men's living long that there had been. If, by reason of a
strong constitution, some reach to eighty years, yet their strength
then is what they have little joy of; it does but serve to prolong
their misery, and make their death the more tedious; for even their
strength then is labour and sorrow, much more their weakness; for the
years have come which they have no pleasure in. Or it may be taken
thus: Our years are seventy, and the years of some, by reason of
strength, are eighty; but the breadth of our years (for so the latter
word signifies, rather than strength), the whole extent of them, from
infancy to old age, is but labour and sorrow. In the sweat of our face
we must eat bread; our whole life is toilsome and troublesome; and
perhaps, in the midst of the years we count upon, it is soon cut off,
and we fly away, and do not live out half our days.
IV. They are taught by all this to stand in awe of the wrath of God (v.
11): Who knows the power of thy anger? 1. None can perfectly comprehend
it. The psalmist speaks as one afraid of God's anger, and amazed at the
greatness of the power of it; who knows how far the power of God's
anger can reach and how deeply it can wound? The angels that sinned
knew experimentally the power of God's anger; damned sinners in hell
know it; but which of us can fully comprehend or describe it? 2. Few do
seriously consider it as they ought. Who knows it, so as to improve the
knowledge of it? Those who make a mock at sin, and make light of
Christ, surely do not know the power of God's anger. For, according to
thy fear, so is thy wrath; God's wrath is equal to the apprehensions
which the most thoughtful serious people have of it; let men have ever
so great a dread upon them of the wrath of God, it is not greater than
there is cause for and than the nature of the thing deserves. God has
not in his word represented his wrath as more terrible than really it
is; nay, what is felt in the other world is infinitely worse than what
is feared in this world. Who among us can dwell with that devouring
fire?
Prayers for Mercy.
12 So teach us to number our days, that we may apply our hearts unto
wisdom. 13 Return, O Lord, how long? and let it repent thee
concerning thy servants. 14 O satisfy us early with thy mercy; that
we may rejoice and be glad all our days. 15 Make us glad according to
the days wherein thou hast afflicted us, and the years wherein we have
seen evil. 16 Let thy work appear unto thy servants, and thy glory
unto their children. 17 And let the beauty of the Lord our God be
upon us: and establish thou the work of our hands upon us; yea, the
work of our hands establish thou it.
These are the petitions of this prayer, grounded upon the foregoing
meditations and acknowledgments. Is any afflicted? Let him learn thus
to pray. Four things they are here directed to pray for:--
I. For a sanctified use of the sad dispensation they were now under.
Being condemned to have our days shortened, "Lord, teach us to number
our days (v. 12); Lord, give us grace duly to consider how few they
are, and how little a while we have to live in this world." Note, 1. It
is an excellent art rightly to number our days, so as not to be out in
our calculation, as he was who counted upon many years to come when,
that night, his soul was required of him. We must live under a constant
apprehension of the shortness and uncertainty of life and the near
approach of death and eternity. We must so number our days as to
compare our work with them, and mind it accordingly with a double
diligence, as those that have no time to trifle. 2. Those that would
learn this arithmetic must pray for divine instruction, must go to God,
and beg of him to teach them by his Spirit, to put them upon
considering and to give them a good understanding. 3. We then number
our days to good purpose when thereby our hearts are inclined and
engaged to true wisdom, that is, to the practice of serious godliness.
To be religious is to be wise; this is a thing to which it is necessary
that we apply our hearts, and the matter requires and deserves a close
application, to which frequent thoughts of the uncertainty of our
continuance here, and the certainty of our removal hence, will very
much contribute.
II. For the turning away of God's anger from them, that though the
decree had gone forth, and was past revocation, there was no remedy,
but they must die in the wilderness: "Yet return, O Lord! be thou
reconciled to us, and let it repent thee concerning thy servants (v.
13); send us tidings of peace to comfort us again after these heavy
tidings. How long must we look upon ourselves as under thy wrath, and
when shall we have some token given us of our restoration to thy
favour? We are thy servants, thy people (Isa. lxiv. 9); when wilt thou
change thy way toward us?" In answer to this prayer, and upon their
profession of repentance (Num. xiv. 39, 40), God, in the next chapter,
proceeding with the laws concerning sacrifices (Num. xv. 1, &c.), which
was a token that it repented him concerning his servants; for, if the
Lord had been pleased to kill them, he would not have shown them such
things as these.
III. For comfort and joy in the returns of God's favour to them, v. 14,
15. They pray for the mercy of God; for they pretend not to plead any
merit of their own. Have mercy upon us, O God! is a prayer we are all
concerned to say Amen to. Let us pray for early mercy, the seasonable
communications of divine mercy, that God's tender mercies may speedily
prevent us, early in the morning of our days, when we are young and
flourishing, v. 6. Let us pray for the true satisfaction and happiness
which are to be had only in the favour and mercy of God, Ps. iv. 6, 7.
A gracious soul, if it may but be satisfied of God's lovingkindness,
will be satisfied with it, abundantly satisfied, will take up with
that, and will take up with nothing short of it. Two things are pleaded
to enforce this petition for God's mercy:-- 1. That it would be a full
fountain of future joys: "O satisfy us with thy mercy, not only that we
may be easy and at rest within ourselves, which we can never be while
we lie under thy wrath, but that we may rejoice and be glad, not only
for a time, upon the first indications of thy favour, but all our days,
though we are to spend them in the wilderness." With respect to those
that make God their chief joy, as their joy may be full (1 John i. 4),
so it may be constant, even in this vale of tears; it is their own
fault if they are not glad all their days, for his mercy will furnish
them with joy in tribulation and nothing can separate them from it. 2.
That it would be a sufficient balance to their former griefs: "Make us
glad according to the days wherein thou has afflicted us; let the days
of our joy in thy favour be as many as the days of our pain for thy
displeasure have been and as pleasant as those have been gloomy. Lord,
thou usest to set the one over-against the other (Eccl. vii. 14); do so
in our case. Let it suffice that we have drunk so long of the cup of
trembling; now put into our hands the cup of salvation." God's people
reckon the returns of God's lovingkindness a sufficient recompence for
all their troubles.
IV. For the progress of the work of God among them notwithstanding, v.
16, 17. 1. That he would manifest himself in carrying it on: "Let thy
work appear upon thy servants; let it appear that thou hast wrought
upon us, to bring us home to thyself and to fit us for thyself." God's
servants cannot work for him unless he work upon them, and work in them
both to will and to do; and then we may hope the operations of God's
providence will be apparent for us when the operations of his grace are
apparent upon us. "Let thy work appear, and in it thy glory will appear
to us and those that shall come after us." In praying for God's grace
God's glory must be our end; and we must therein have an eye to our
children as well as to ourselves, that they also may experience God's
glory appearing upon them, so as to change them into the same image,
from glory to glory. Perhaps, in this prayer, they distinguish between
themselves and their children, for so God distinguished in his late
message to them (Num. xiv. 31, Your carcases shall fall in this
wilderness, but your little ones I will bring into Canaan): "Lord," say
they, "let thy work appear upon us, to reform us, and bring us to a
better temper, and then let thy glory appear to our children, in
performing the promise to them which we have forfeited the benefit of."
2. That he would countenance and strengthen them in carrying it on, in
doing their part towards it. (1.) That he would smile upon them in it:
Let the beauty of the Lord our God be upon us; let it appear that God
favours us. Let us have God's ordinances kept up among us and the
tokens of God's presence with his ordinances; so some. We may apply
this petition both to our sanctification and to our consolation.
Holiness is the beauty of the Lord our God; let that be upon us in all
we say and do; let the grace of God in us, and the light of our good
works, make our faces to shine (that is the comeliness God puts upon
us, and those are comely indeed who are so beautified), and then let
divine consolations put gladness into our hearts, and a lustre upon our
countenances, and that also will be the beauty of the Lord upon us, as
our God. (2.) That he would prosper them in it: Establish thou the work
of our hands upon us. God's working upon us (v. 16) does not discharge
us from using our utmost endeavours in serving him and working out our
salvation. But, when we have done all, we must wait upon God for the
success, and beg of him to prosper our handy works, to give us to
compass what we aim at for his glory. We are so unworthy of divine
assistance, and yet so utterly insufficient to bring any thing to pass
without it, that we have need to be earnest for it and to repeat the
request: Yea, the work of our hands, establish thou it, and, in order
to that, establish us in it.
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P S A L M S
PSALM XCI.
Some of the ancients were of opinion that Moses was the penman, not
only of the foregoing psalm, which is expressly said to be his, but
also of the eight that next follow it; but that cannot be, for Ps. xcv.
is expressly said to be penned by David, and long after Moses, Heb. iv.
7. It is probable that this psalm also was penned by David; it is a
writ of protection for all true believers, not in the name of king
David, or under his broad seal; he needed it himself, especially if the
psalm was penned, as some conjecture it was, at the time of the
pestilence which was sent for his numbering the people; but in the name
of the King of kings, and under the broad seal of Heaven. Observe, I.
The psalmist's own resolution to take God for his keeper (ver. 2), from
which he gives both direction and encouragement to others, ver. 9. II.
The promises which are here made, in God's name, to all those that do
so in sincerity. 1. They shall be taken under the peculiar care of
Heaven, ver. 1, 4. 2. They shall be delivered from the malice of the
powers of darkness (ver. 3, 5, 6), and that by a distinguishing
preservation, ver. 7, 8. 3. They shall be the charge of the holy
angels, ver. 10-12. 4. They shall triumph over their enemies, ver. 13.
5. They shall be the special favourites of God himself, ver. 14-16. In
singing this we must shelter ourselves under, and then solace ourselves
in, the divine protection. Many think that to Christ, as Mediator,
these promises do primarily belong (Isa. xlix. 2), not because to him
the devil applied one of these promises (Matt. iv. 6), but because to
him they are very applicable, and, coming through him, they are more
sweet and sure to all believers.
The Security of Believers.
1 He that dwelleth in the secret place of the most High shall abide
under the shadow of the Almighty. 2 I will say of the Lord, He is my
refuge and my fortress: my God; in him will I trust. 3 Surely he
shall deliver thee from the snare of the fowler, and from the noisome
pestilence. 4 He shall cover thee with his feathers, and under his
wings shalt thou trust: his truth shall be thy shield and buckler. 5
Thou shalt not be afraid for the terror by night; nor for the arrow
that flieth by day; 6 Nor for the pestilence that walketh in
darkness; nor for the destruction that wasteth at noonday. 7 A
thousand shall fall at thy side, and ten thousand at thy right hand;
but it shall not come nigh thee. 8 Only with thine eyes shalt thou
behold and see the reward of the wicked.
In these verses we have,
I. A great truth laid down in general, That all those who live a life
of communion with God are constantly safe under his protection, and may
therefore preserve a holy serenity and security of mind at all times
(v. 1): He that dwells, that sits down, in the secret place of the Most
High, shall abide under the shadow of the Almighty; he that by faith
chooses God for his guardian shall find all that in him which he needs
or can desire. Note, 1. It is the character of a true believer that he
dwells in the secret place of the Most High; he is at home in God,
returns to God, and reposes in him as his rest; he acquaints himself
with inward religion, and makes heart-work of the service of God,
worships within the veil, and loves to be alone with God, to converse
with him in solitude. 2. It is the privilege and comfort of those that
do so that they abide under the shadow of the Almighty; he shelters
them, and comes between them and every thing that would annoy them,
whether storm or sunshine. They shall not only have an admittance, but
a residence, under God's protection; he will be their rest and refuge
for ever.
II. The psalmist's comfortable application of this to himself (v. 2): I
will say of the Lord, whatever others say of him, "He is my refuge; I
choose him as such, and confide in him. Others make idols their refuge,
but I will say of Jehovah, the true and living God, He is my refuge:
any other is a refuge of lies. He is a refuge that will not fail me;
for he is my fortress and strong-hold." Idolaters called their idols
Mahuzzim, their most strong-hold (Dan. xi. 39), but therein they
deceived themselves; those only secure themselves that make the Lord
their God, their fortress. There being no reason to question his
sufficiency, fitly does it follow, In him will I trust. If Jehovah be
our God, our refuge, and our fortress, what can we desire which we may
not be sure to find in him? He is neither fickle nor false, neither
weak nor mortal; he is God and not man, and therefore there is no
danger of being disappointed in him. We know whom we have trusted.
III. The great encouragement he gives to others to do likewise, not
only from his own experience of the comfort of it (for in that there
might possibly be a fallacy), but from the truth of God's promise, in
which there neither is nor can be any deceit (v. 3, 4, &c.): Surely he
shall deliver thee. Those who have themselves found the comfort of
making God their refuge cannot but desire that others may do so. Now
here it is promised,
1. That believers shall be kept from those mischiefs which they are in
imminent danger of, and which would be fatal to them (v. 3), from the
snare of the fowler, which is laid unseen and catches the unwary prey
on a sudden, and from the noisome pestilence, which seizes men unawares
and against which there is no guard. This promise protects, (1.) The
natural life, and is often fulfilled in our preservation from those
dangers which are very threatening and very near, while yet we
ourselves are not apprehensive of them, any more than the bird is of
the snare of the fowler. We owe it, more than we are sensible, to the
care of the divine Providence that we have been kept from infectious
diseases and out of the hands of the wicked and unreasonable. (2.) The
spiritual life, which is protected by divine grace from the temptations
of Satan, which are as the snares of the fowler, and from the contagion
of sin, which is the noisome pestilence. He that has given grace to be
the glory of the soul will create a defence upon all that glory.
2. That God himself will be their protector; those must needs be safe
who have him for their keeper, and successful for whom he undertakes
(v. 4): He shall cover thee, shall keep thee secret (Ps. xxxi. 20), and
so keep thee safe, Ps. xxvii. 5. God protects believers, (1.) With the
greatest tenderness and affection, which is intimated in that, He shall
cover thee with his feathers, under his wings, which alludes to the hen
gathering her chickens under wings, Matt. xxiii. 37. By natural
instinct she not only protects them, but calls them under that
protection when she sees them in danger, not only keeps them safe, but
cherishes them and keeps them warm. To this the great God is pleased to
compare his care of his people, who are helpless as the chickens, and
easily made a prey of, but are invited to trust under the shadow of the
wings of the divine promise and providence, which is the periphrasis of
a proselyte to the true religion, that he has come to trust under the
wings of the God of Israel, Ruth ii. 12. (2.) With the greatest power
and efficacy. Wings and feathers, though spread with the greatest
tenderness, are yet weak, and easily broken through, and therefore it
is added, His truth shall be thy shield and buckler, a strong defence.
God is willing to guard his people as the hen is to guard the chickens,
and as able as a man of war in armour.
3. That he will not only keep them from evil, but from the fear of
evil, v. 5, 6. Here is, (1.) Great danger supposed; the mention of it
is enough to frighten us; night and day we lie exposed, and those that
are apt to be timorous will in neither period think themselves safe.
When we are retired into our chambers, our beds, and have made all as
safe as we can about us, yet there is terror by night, from thieves and
robbers, winds and storms, besides those things that are the creatures
of fancy and imagination, which are often most frightful of all. We
read of fear in the night, Cant. iii. 8. There is also a pestilence
that walketh in darkness, as that was which slew the first-born of the
Egyptians, and the army of the Assyrians. No locks nor bars can shut
out diseases, while we carry about with us in our bodies the seeds of
them. But surely in the day-time, when we can look about us, we are not
so much in danger; yes, there is an arrow that flieth by day too, and
yet flies unseen; there is a destruction that wasteth at high-noon,
when we are awake and have all our friends about us; even then we
cannot secure ourselves, nor can they secure us. It was in the day-time
that that pestilence wasted which was sent to chastise David for
numbering the people, on occasion of which some think this psalm was
penned. But, (2.) Here is great security promised to believers in the
midst of this danger: "Thou shalt not be afraid. God by his grace will
keep thee from disquieting distrustful fear (that fear which hath
torment) in the midst of the greatest dangers. Wisdom shall keep thee
from being causelessly afraid, and faith shall keep thee from being
inordinately afraid. Thou shalt not be afraid of the arrow, as knowing
that though it may hit thee it cannot hurt thee; if it take away the
natural life, yet it shall be so far from doing any prejudice to the
spiritual life that it shall be its perfection." A believer needs not
fear, and therefore should not fear, any arrow, because the point is
off, the poison is out. O death! where is thy sting? It is also under
divine direction, and will hit where God appoints and not otherwise.
Every bullet has its commission. Whatever is done our heavenly Father's
will is done; and we have no reason to be afraid of that.
4. That they shall be preserved in common calamities, in a
distinguishing way (v. 7): "When death rides in triumph, and diseases
rage, so that thousands and ten thousands fall, fall by sickness, or
fall by the sword in battle, fall at thy side, at thy right hand, and
the sight of their fall is enough to frighten thee, and if they fall by
the pestilence their falling so near thee may be likely to infect thee,
yet it shall not come nigh thee, the death shall not, the fear of death
shall not." Those that preserve their purity in times of general
corruption may trust God with their safety in times of general
desolation. When multitudes die round about us, though thereby we must
be awakened to prepare for our own death, yet we must not be afraid
with any amazement, nor make ourselves subject to bondage, as many do
all their life-time, through fear of death, Heb. ii. 15. The sprinkling
of blood secured the first-born of Israel when thousands fell. Nay, it
is promised to God's people that they shall have the satisfaction of
seeing, not only God's promises fulfilled to them, but his threatenings
fulfilled upon those that hate them (v. 8): Only with thy eyes shalt
thou behold and see the just reward of the wicked, which perhaps refers
to the destruction of the first-born of Egypt by the pestilence, which
was both the punishment of the oppressors and the enlargement of the
oppressed; this Israel saw when they saw themselves unhurt, untouched.
As it will aggravate the damnation of sinners that with their eyes they
shall behold and see the reward of the righteous (Luke xiii. 28), so it
will magnify the salvation of the saints that with their eyes they
shall behold and see the destruction of the wicked, Isa. lxvi. 24; Ps.
lviii. 10.
The Security of Believers.
9 Because thou hast made the Lord, which is my refuge, even the most
High, thy habitation; 10 There shall no evil befal thee, neither
shall any plague come nigh thy dwelling. 11 For he shall give his
angels charge over thee, to keep thee in all thy ways. 12 They shall
bear thee up in their hands, lest thou dash thy foot against a stone.
13 Thou shalt tread upon the lion and adder: the young lion and the
dragon shalt thou trample under feet. 14 Because he hath set his love
upon me, therefore will I deliver him: I will set him on high, because
he hath known my name. 15 He shall call upon me, and I will answer
him: I will be with him in trouble; I will deliver him, and honour him.
16 With long life will I satisfy him, and show him my salvation.
Here are more promises to the same purport with those in the foregoing
verses, and they are exceedingly great and precious, and sure to all
the seed.
I. The psalmist assures believers of divine protection, from his own
experience; and that which he says is the word of God, and what we may
rely upon. Observe, 1. The character of those who shall have the
benefit and comfort of these promises; it is much the same with that,
v. 1. They are such as make the Most High their habitation (v. 9), as
are continually with God and rest in him, as make his name both their
temple and their strong tower, as dwell in love and so dwell in God. It
is our duty to be at home in God, to make our choice of him, and then
to live our life in him as our habitation, to converse with him, and
delight in him, and depend upon him; and then it shall be our privilege
to be at home in God; we shall be welcome to him as a man to his own
habitation, without any let, hindrance, or molestation, from the
arrests of the law or the clamours of conscience; then too we shall be
safe in him, shall be kept in perfect peace, Isa. xxvi. 3. To encourage
us to make the Lord our habitation, and to hope for safety and
satisfaction in him, the psalmist intimates the comfort he had had in
doing so: "He whom thou makest thy habitation is my refuge; and I have
found him firm and faithful, and in him there is room enough, and
shelter enough, both for thee and me." In my father's house there are
many mansions, one needs not crowd another, much less crowd out
another. 2. The promises that are sure to all those who have thus made
the Most High their habitation. (1.) That, whatever happens to them,
nothing shall hurt them (v. 10): "There shall no evil befal thee;
though trouble or affliction befal thee, yet there shall be no real
evil in it, for it shall come from the love of God and shall be
sanctified; it shall come, not for thy hurt, but for thy good; and
though, for the present, it be not joyous but grievous, yet, in the
end, it shall yield so well that thou thyself shalt own no evil befel
thee. It is not an evil, an only evil, but there is a mixture of good
in it and a product of good by it. Nay, not thy person only, but thy
dwelling, shall be taken under the divine protection: There shall no
plague come nigh that, nothing to do thee or thine any damage." Nihil
accidere bono viro mali potest--No evil can befal a good man. Seneca De
Providentia. (2.) That the angels of light shall be serviceable to
them, v. 11, 12. This is a precious promise, and speaks a great deal
both of honour and comfort to the saints, nor is it ever the worse for
being quoted and abused by the devil in tempting Christ, Matt. iv. 6.
Observe, [1.] The charge given to the angels concerning the saints. He
who is the Lord of the angels, who gave them their being and gives laws
to them, whose they are and whom they were made to serve, he shall give
his angels a charge over thee, not only over the church in general, but
over every particular believer. The angels keep the charge of the Lord
their God; and this is the charge they receive from him. It denotes the
great care God takes of the saints, in that the angels themselves shall
be charged with them, and employed for them. The charge is to keep thee
in all thy ways; here is a limitation of the promise: They shall keep
thee in thy ways, that is, "as long as thou keepest in the way of thy
duty;" those that go out of that way put themselves out of God's
protection. This word the devil left out when he quoted the promise to
enforce a temptation, knowing how much it made against him. But observe
the extent of the promise; it is to keep thee in all thy ways: even
where there is no apparent danger yet we need it, and where there is
the most imminent danger we shall have it. Wherever the saints go the
angels are charged with them, as the servants are with the children.
[2.] The care which the angels take of the saints, pursuant to this
charge: They shall bear thee up in their hands, which denotes both
their great ability and their great affection. They are able to bear up
the saints out of the reach of danger, and they do it with all the
tenderness and affection wherewith the nurse carries the little child
about in her arms; it speaks us helpless and them helpful. They are
condescending in their ministrations; they keep the feet of the saints,
lest they dash them against a stone, lest they stumble and fall into
sin and into trouble. [3.] That the powers of darkness shall be
triumphed over by them (v. 13): Thou shalt tread upon the lion and
adder. The devil is called a roaring lion, the old serpent, the red
dragon; so that to this promise the apostle seems to refer in that
(Rom. xvi. 20), The God of peace shall tread Satan under your feet.
Christ has broken the serpent's head, spoiled our spiritual enemies
(Col. ii. 15), and through him we are more than conquerors; for Christ
calls us, as Joshua called the captains of Israel, to come and set our
feet on the necks of vanquished enemies. Some think that this promise
had its full accomplishment in Christ, and the miraculous power which
he had over the whole creation, healing the sick, casting out devils,
and particularly putting it into his disciples' commission that they
should take up serpents, Mark xvi. 18. It may be applied to that care
of the divine Providence by which we are preserved from ravenous
noxious creatures (the wild beasts of the field shall be at peace with
thee, Job v. 23); nay, and have ways and means of taming them, Jam.
iii. 7.
II. He brings in God himself speaking words of comfort to the saints,
and declaring the mercy he had in store for them, v. 14-16. Some make
this to be spoken to the angels as the reason of the charge given them
concerning the saints, as if he had said, "Take care of them, for they
are dear to me, and I have a tender concern for them." And now, as
before, we must observe,
1. To whom these promises do belong; they are described by three
characters:--(1.) They are such as know God's name. His nature we
cannot fully know; but by his name he has made himself known, and with
that we must acquaint ourselves. (2.) They are such as have set their
love upon him; and those who rightly know him will love him, will place
their love upon him as the only adequate object of it, will let out
their love towards him with pleasure and enlargement, and will fix
their love upon him with a resolution never to remove it to any rival.
(3.) They are such as call upon him, as by prayer keep up a constant
correspondence with him, and in every difficult case refer themselves
to him.
2. What the promises are which God makes to the saints. (1.) That he
will, in due time, deliver them out of trouble: I will deliver him (v.
14 and again v. 15), denoting a double deliverance, living and dying, a
deliverance in trouble and a deliverance out of trouble. If God
proportions the degree and continuance of our troubles to our strength,
if he keeps us from offending him in our troubles, and makes our death
our discharge, at length, from all our troubles, then this promise is
fulfilled. See Ps. xxxiv. 19; 2 Tim. iii. 11; iv. 18. (2.) That he
will, in the mean time, be with them in trouble, v. 15. If he does not
immediately put a period to their afflictions, yet they shall have his
gracious presence with them in their troubles; he will take notice of
their sorrows, and know their souls in adversity, will visit them
graciously by his word and Spirit, and converse with them, will take
their part, will support and comfort them, and sanctify their
afflictions to them, which will be the surest token of his presence
with them in their troubles. (3.) That herein he will answer their
prayers: He shall call upon me; I will pour upon him the spirit of
prayer, and then I will answer, answer by promises (Ps. lxxxv. 8),
answer by providences, bringing in seasonable relief, and answer by
graces, strengthening them with strength in their souls (Ps. cxxxviii.
3); thus he answered Paul with grace sufficient, 2 Cor. xii. 9. (4.)
That he will exalt and dignify them: I will set him on high, out of the
reach of trouble, above the stormy region, on a rock above the waves,
Isa. xxxiii. 16. They shall be enabled, by the grace of God, to look
down upon the things of this world with a holy contempt and
indifference, to look up to the things of the other world with a holy
ambition and concern; and then they are set on high. I will honour him;
those are truly honourable whom God puts honour upon by taking them
into covenant and communion with himself and designing them for his
kingdom and glory, John xii. 26. (5.) That they shall have a
sufficiency of life in this world (v. 16): With length of days will I
satisfy him; that is, [1.] They shall live long enough: they shall be
continued in this world till they have done the work they were sent
into this world for and are ready for heaven, and that is long enough.
Who would wish to live a day longer than God has some work to do,
either by him or upon him? [2.] They shall think it long enough; for
God by his grace shall wean them from the world and make them willing
to leave it. A man may die young, and yet die full of days, satur
dierum--satisfied with living. A wicked worldly man is not satisfied,
no, not with long life; he still cries, Give, give. But he that has his
treasure and heart in another world has soon enough of this; he would
not live always. (6.) That they shall have an eternal life in the other
world. This crowns the blessedness: I will show him my salvation, show
him the Messiah (so some); good old Simeon was then satisfied with long
life when he could say, My eyes have seen thy salvation, nor was there
any greater joy to the Old-Testament saints than to see Christ's day,
though at a distance. It is more probably that the word refers to the
better country, that is, the heavenly, which the patriarchs desired and
sought: he will show him that, bring him to that blessed state, the
felicity of which consists so much in seeing that face to face which we
here see through a glass darkly; and, in the mean time, he will give
him a prospect of it. All these promises, some think, point primarily
at Christ, and had their accomplishment in his resurrection and
exaltation.
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P S A L M S
PSALM XCII.
It is a groundless opinion of some of the Jewish writers (who are
usually free of their conjectures) that this psalm was penned and sung
by Adam in innocency, on the first sabbath. It is inconsistent with the
psalm itself, which speaks of the workers of iniquity, when as yet sin
had not entered. It is probable that it was penned by David, and, being
calculated for the sabbath day, I. Praise, the business of the sabbath,
is here recommended, ver. 1-3. II. God's works, which gave occasion for
the sabbath, are here celebrated as great and unsearchable in general,
ver. 4-6. In particular, with reference to the works both of providence
and redemption, the psalmist sings unto God both of mercy and judgment,
the ruin of sinners and the joy of saints, three times counterchanged.
1. The wicked shall perish (ver. 7), but God is eternal, ver. 8. 2.
God's enemies shall be cut off, but David shall be exalted, ver. 9, 10.
3. David's enemies shall be confounded (ver. 11), but all the righteous
shall be fruitful and flourishing, ver. 12-15. In singing this psalm we
must take pleasure in giving to God the glory due to his name, and
triumph in his works.
Incitements to Praise of God.
A psalm or song for the sabbath day.
1 It is a good thing to give thanks unto the Lord, and to sing praises
unto thy name, O most High: 2 To show forth thy lovingkindness in the
morning, and thy faithfulness every night, 3 Upon an instrument of
ten strings, and upon the psaltery; upon the harp with a solemn sound.
4 For thou, Lord, hast made me glad through thy work: I will triumph
in the works of thy hands. 5 O Lord, how great are thy works! and thy
thoughts are very deep. 6 A brutish man knoweth not; neither doth a
fool understand this.
This psalm was appointed to be sung, at least it usually was sung, in
the house of the sanctuary on the sabbath day, that day of rest, which
was an instituted memorial of the work of creation, of God's rest from
that work, and the continuance of it in his providence; for the Father
worketh hitherto. Note, 1. The sabbath day must be a day, not only of
holy rest, but of holy work, and the rest is in order to the work. 2.
The proper work of the sabbath is praising God; every sabbath day must
be a thanksgiving-day; and the other services of the day must be in
order to this, and therefore must by no means thrust this into a
corner. One of the Jewish writers refers it to the kingdom of the
Messiah, and calls it, A psalm or song for the age to come, which shall
be all sabbath. Believers, through Christ, enjoy that sabbatism which
remains for the people of God (Heb. iv. 9), the beginning of the
everlasting sabbath. In these verses,
I. We are called upon and encouraged to praise God (v. 1-3): It is a
good thing to give thanks unto the Lord. Praising God is good work: it
is good in itself and good for us. It is our duty, the rent, the
tribute, we are to pay to our great Lord; we are unjust if we withhold
it. It is our privilege that we are admitted to praise God, and have
hope to be accepted in it. It is good, for it is pleasant and
profitable, work that is its own wages; it is the work of angels, the
work of heaven. It is good to give thanks for the mercies we have
received, for that is the way of fetching in further mercy: it is fit
to sing to his name who is Most High, exalted above all blessing and
praise. Now observe here, 1. How we must praise God. We must do it by
showing forth his lovingkindness and his faithfulness. Being convinced
of his glorious attributes and perfections, we must show them forth, as
those that are greatly affected with them ourselves and desire to
affect others with them likewise. We must show forth, not only his
greatness and majesty, his holiness and justice, which magnify him and
strike an awe upon us, but his lovingkindness and his faithfulness; for
his goodness is his glory (Exod. xxxiii. 18, 19), and by these he
proclaims his name. His mercy and truth are the great supports of our
faith and hope, and the great encouragements of our love and obedience;
these therefore we must show forth as our pleas in prayer and the
matter of our joy. This was then done, not only by singing, but by
music joined with it, upon an instrument of ten strings (v. 3); but
then it was to be with a solemn sound, not that which was gay, and apt
to dissipate the spirits, but that which was grave, and apt to fix
them. 2. When we must praise God--in the morning and every night, not
only on sabbath days, but every day; it is that which the duty of every
day requires. We must praise God, not only in public assemblies, but in
secret, and in our families, showing forth, to ourselves and those
about us, his lovingkindness and faithfulness. We must begin and end
every day with praising God, must give him thanks every morning, when
we are fresh and before the business of the day comes in upon us, and
every night, when we are again composed and retired, and are
recollecting ourselves; we must give him thanks every morning for the
mercies of the night and every night for the mercies of the day; going
out and coming in we must bless God.
II. We have an example set before us in the psalmist himself, both to
move us to and to direct us in this work (v. 4): Thou, Lord, hast made
me glad through thy work. Note, 1. Those can best recommend to others
the duty of praise who have themselves experienced the pleasantness of
it. "God's works are to be praised, for they have many a time rejoiced
my heart; and therefore, whatever others may think of them, I must
think well and speak well of them." 2. If God has given us the joy of
his works, there is all the reason in the world why we should give him
the honour of them. Has he made our hearts glad? Let us then make his
praises glorious. Has God made us glad through the works of his
providence for us, and of his grace in us, and both through the great
work of redemption? (1.) Let us thence fetch encouragement for our
faith and hope; so the psalmist does: I will triumph in the works of
thy hands. From a joyful remembrance of what God has done for us we may
raise a joyful prospect of what he will do, and triumph in the
assurance of it, triumph over all opposition, 2 Thess. ii. 13, 14. (2.)
Let us thence fetch matter for holy adorings and admirings of God (v.
5): O Lord! how great are thy works--great beyond conception, beyond
expression, the products of great power and wisdom, of great
consequence and importance! men's works are nothing to them. We cannot
comprehend the greatness of God's works, and therefore must reverently
and awfully wonder at them, and even stand amazed at the magnificence
of them. "Men's works are little and trifling, for their thoughts are
shallow; but, Lord, thy works are great and such as cannot be measured;
for thy thoughts are very deep and such as cannot be fathomed." God's
counsels as much exceed the contrivances of our wisdom as his works do
the efforts of our power. His thoughts are above our thoughts, as his
ways are above our ways, Isa. lv. 9. O the depth of God's designs! Rom.
xi. 33. The greatness of God's works should lead us to consider the
depth of his thoughts, that counsel of his own will according to which
he does all things--what a compass his thoughts fetch and to what a
length they reach!
III. We are admonished not to neglect the works of God, by the
character of those who do so, v. 6. Those are fools, they are brutish,
who do not know, who do not understand, how great God's works are, who
will not acquaint themselves with them, nor give him the glory of them;
they regard not the work of the Lord nor consider the operation of his
hands (Ps. xxviii. 5); particularly, they understand not the meaning of
their own prosperity (which is spoken of v. 7); they take it as a
pledge of their happiness, whereas it is a preparative for their ruin.
If there are so many who know not the designs of Providence, nor care
to know them, those who through grace are acquainted with them, and
love to be so, have the more reason to be thankful.
The Triumph of the Righteous; The Happiness of the Righteous.
7 When the wicked spring as the grass, and when all the workers of
iniquity do flourish; it is that they shall be destroyed for ever: 8
But thou, Lord, art most high for evermore. 9 For, lo, thine enemies,
O Lord, for, lo, thine enemies shall perish; all the workers of
iniquity shall be scattered. 10 But my horn shalt thou exalt like the
horn of an unicorn: I shall be anointed with fresh oil. 11 Mine eye
also shall see my desire on mine enemies, and mine ears shall hear my
desire of the wicked that rise up against me. 12 The righteous shall
flourish like the palm tree: he shall grow like a cedar in Lebanon.
13 Those that be planted in the house of the Lord shall flourish in the
courts of our God. 14 They shall still bring forth fruit in old age;
they shall be fat and flourishing; 15 To show that the Lord is
upright: he is my rock, and there is no unrighteousness in him.
The psalmist had said (v. 4) that from the works of God he would take
occasion to triumph; and here he does so.
I. He triumphs over God's enemies (v. 7, 9, 11), triumphs in the
foresight of their destruction, not as it would be the misery of his
fellow-creatures, but as it would redound to the honour of God's
justice and holiness. He is confident of the ruin of sinners, 1. Though
they are flourishing (v. 7): When the wicked spring as the grass in
spring (so numerous, so thickly sown, so green, and growing so fast),
and all the workers of iniquity do flourish in pomp, and power, and all
the instances of outward prosperity, are easy and many, and succeed in
their enterprises, one would think that all this was in order to their
being happy, that it was a certain evidence of God's favour and an
earnest of something as good or better in reserve: but it is quite
otherwise; it is that they shall be destroyed for ever. The very
prosperity of fools shall slay them, Prov. i. 32. The sheep that are
designed for the slaughter are put into the fattest pasture. 2. Though
they are daring, v. 9. They are thy enemies, and impudently avow
themselves to be so. They are contrary to God, and they fight against
God. They are in rebellion against his crown and dignity, and therefore
it is easy to foresee that they shall perish; for who ever hardened his
heart against God and prospered? Note, All the impenitent workers of
iniquity shall be deemed and taken as God's enemies, and as such they
shall perish and be scattered. Christ reckons those his enemies that
will not have him to reign over them; and they shall be brought forth
and slain before him. The workers of iniquity are now associated, and
closely linked together, in a combination against God and religion; but
they shall be scattered, and disabled to help one another against the
just judgment of God. In the world to come they shall be separated from
the congregation of the righteous; so the Chaldee, Ps. i. 5. 3. Though
they had a particular malice against the psalmist, and, upon that
account, he might be tempted to fear them, yet he triumphs over them
(v. 11): "My eye shall see my desire on my enemies that rise up against
me; I shall see them not only disabled from doing me any further
mischief, but reckoned with for the mischief they have done me, and
brought either to repentance or ruin:" and this was his desire
concerning them. In the Hebrew it is no more than thus, My eye shall
look on my enemies, and my ear shall hear of the wicked. He does not
say what he shall see or what he shall hear, but he shall see and hear
that in which God will be glorified and in which he will therefore be
satisfied. This perhaps has reference to Christ, to his victory over
Satan, death, and hell, the destruction of those that persecuted and
crucified him, and opposed his gospel, and to the final ruin of the
impenitent at the last day. Those that rise up against Christ will fall
before him and be made his footstool.
II. He triumphs in God, and his glory and grace. 1. In the glory of God
(v. 8): "But thou, O Lord! art most high for evermore. The workers of
iniquity who fight against us may be high for a time, and think to
carry all before them with a high hand, but thou art high, most high,
for evermore. Their height will be humbled and brought down, but thine
is everlasting." Let us not therefore fear the pride and power of evil
men, nor be discouraged by their impotent menaces, for the moth shall
eat them up as a garment, but God's righteousness shall be for ever,
Isa. li. 7, 8. 2. In the grace of God, his favour and the fruits of it,
(1.) To himself (v. 10): "Thou, O Lord! that art thyself most high,
shalt exalt my horn." The great God is the fountain of honour, and he,
being high for evermore, himself will exalt his people for ever, for he
is the praise of all his saints, Ps. cxlviii. 14. The wicked are
forbidden to lift up the horn (Ps. lxxv. 4, 5), but those that serve
God and the interest of his kingdom with their honour or power, and
commit it to him to keep it, to raise it, to use it, and to dispose of
it, as he pleases, may hope that he will exalt their horn as the horn
of a unicorn, to the greatest height, either in this world or the
other: My horn shalt thou exalt, when thy enemies perish; for then
shall the righteous shine forth as the sun, when the wicked shall be
doomed to shame and everlasting contempt. He adds, I shall be anointed
with fresh oil, which denotes a fresh confirmation in his office to
which he had been anointed, or abundance of plenty, so that he should
have fresh oil as often as he pleased, or renewed comforts to revive
him when his spirits drooped. Grace is the anointing of the Spirit;
when this is given to help in the time of need, and is received, as
there is occasion, from the fulness that is in Christ Jesus, we are
then anointed with fresh oil. Some read it, When I grow old thou shalt
anoint me with fresh oil. My old age shalt thou exalt with rich mercy;
so the LXX. Compare v. 14, They shall bring forth fruit in old age. The
comforts of God's Spirit, and the joys of his salvation, shall be a
refreshing oil to the hoary heads that are found in the way of
righteousness. (2.) To all the saints. They are here represented as
trees of righteousness, Isa. lxi. 3; Ps. i. 3. Observe, [1.] The good
place they are fixed in; they are planted in the house of the Lord, v.
13. The trees of righteousness do not grow of themselves; they are
planted, not in common soil, but in paradise, in the house of the Lord.
Trees are not usually planted in a house; but God's trees are said to
be planted in his house because it is from his grace, by his word and
Spirit, that they receive all the sap and virtue that keep them alive
and make them fruitful. They fix themselves to holy ordinances, take
root in them, abide by them, put themselves under the divine
protection, and bring forth all their fruits to God's honour and glory.
[2.] The good plight they shall be kept in. It is here promised, First,
That they shall grow, v. 12. Where God gives true grace he will give
more grace. God's trees shall grow higher, like the cedars, the tall
cedars in Lebanon; they shall grow nearer heaven, and with a holy
ambition shall aspire towards the upper world; they shall grow
stronger, like the cedars, and fitter for use. He that has clean hands
shall be stronger and stronger. Secondly, That they shall flourish,
both in the credit of their profession and in the comfort and joy of
their own souls. They shall be cheerful themselves and respected by all
about them. They shall flourish like the palm-tree, which has a stately
body (Cant. vii. 7), and large boughs, Lev. xxiii. 40; Judg. iv. 5.
Dates, the fruit of it, are very pleasant, but it is especially alluded
to here as being ever green. The wicked flourish as the grass (v. 7),
which is soon withered, but the righteous as the palm-tree, which is
long-lived and which the winter does not change. It has been said of
the palm-tree, Sub pondere crescit--The more it is pressed down the
more it grows; so the righteous flourish under their burdens; the more
they are afflicted the more they multiply. Being planted in the house
of the Lord (there their root is), they flourish in the courts of our
God--there their branches spread. Their life is hid with Christ in God.
But their light also shines before men. It is desirable that those who
have a place should have a name in God's house, and within his walls,
Isa. lvi. 5. Let good Christians aim to excel, that they may be eminent
and may flourish, and so may adorn the doctrine of God our Saviour, as
flourishing trees adorn the courts of a house. And let those who
flourish in God's courts give him the glory of it; it is by virtue of
this promise, They shall be fat and flourishing. Their flourishing
without is from a fatness within, from the root and fatness of the good
olive, Rom. xi. 17. Without a living principle of grace in the heart
the profession will not be long flourishing; but where that is the leaf
also shall not wither, Ps. i. 3. The trees of the Lord are full of sap,
Ps. civ. 16. See Hos. xiv. 5, 6. Thirdly, That they shall be fruitful.
Were there nothing but leaves upon them, they would not be trees of any
value; but they shall still bring forth fruit. The products of
sanctification, all the instances of a lively devotion and a useful
conversation, good works, by which God is glorified and others are
edified, these are the fruits of righteousness, in which it is the
privilege, as well as the duty, of the righteous to abound; and their
abounding in them is the matter of a promise as well as of a command.
It is promised that they shall bring forth fruit in old age. Other
trees, when they are old, leave off bearing, but in God's trees the
strength of grace does not fail with the strength of nature. The last
days of the saints are sometimes their best days, and their last work
is their best work. This indeed shows that they are upright;
perseverance is the surest evidence of sincerity. But it is here said
to show that the Lord is upright (v. 15), that he is true to his
promises and faithful to every word that he has spoken, and that he is
constant to the work which he has begun. As it is by the promises that
believers first partake of a divine nature, so it is by the promises
that that divine nature is preserved and kept up; and therefore the
power it exerts is an evidence that the Lord is upright, and so he will
show himself with an upright man, Ps. xviii. 25. This the psalmist
triumphs in: "He is my rock and there is no unrighteousness in him. I
have chosen him for my rock on which to build, in the clefts of which
to take shelter, on the top of which to set my feet. I have found him a
rock, strong and stedfast, and his word as firm as a rock. I have
found" (and let every one speak as he finds) "that there is no
unrighteousness in him." He is as able, and will be as kind, as his
word makes him to be. All that ever trusted in God found him faithful
and all-sufficient, and none were ever made ashamed of their hope in
him.
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P S A L M S
PSALM XCIII.
This short psalm sets forth the honour of the kingdom of God among men,
to his glory, the terror of his enemies, and the comfort of all his
loving subjects. It relates both to the kingdom of his providence, by
which he upholds and governs the world, and especially to the kingdom
of his grace, by which he secures the church, sanctifies and preserves
it. The administration of both these kingdoms is put into the hands of
the Messiah, and to him, doubtless, the prophet here hears witness, and
to his kingdom, speaking of it as present, because sure; and because,
as the eternal Word, even before his incarnation he was Lord of all.
Concerning God's kingdom glorious things are here spoken. I. Have other
kings their royal robes? So has he, ver. 1. II. Have they their
thrones? So has he, ver. 2. III. Have they their enemies whom they
subdue and triumph over? So has he, ver. 3, 4. IV. Is it their honour
to be faithful and holy? So it is his, ver. 5. In singing this psalm we
forget ourselves if we forget Christ, to whom the Father has given all
power both in heaven and in earth.
The Glory and Majesty of God.
1 The Lord reigneth, he is clothed with majesty; the Lord is clothed
with strength, wherewith he hath girded himself: the world also is
stablished, that it cannot be moved. 2 Thy throne is established of
old: thou art from everlasting. 3 The floods have lifted up, O Lord,
the floods have lifted up their voice; the floods lift up their waves.
4 The Lord on high is mightier than the noise of many waters, yea,
than the mighty waves of the sea. 5 Thy testimonies are very sure:
holiness becometh thine house, O Lord, for ever.
Next to the being of God there is nothing that we are more concerned to
believe and consider than God's dominion, that Jehovah is God, and that
this God reigns (v. 1), not only that he is King of right, and is the
owner and proprietor of all persons and things, but that he is King in
fact, and does direct and dispose of all the creatures and all their
actions according to the counsel of his own will. This is celebrated
here, and in many other psalms: The Lord reigns. It is the song of the
gospel church, of the glorified church (Rev. xix. 6), Hallelujah; the
Lord God omnipotent reigns. Here we are told how he reigns.
I. The Lord reigns gloriously: He is clothed with majesty. The majesty
of earthly princes, compared with God's terrible majesty, is but like
the glimmerings of a glow-worm compared with the brightness of the sun
when he goes forth in his strength. Are the enemies of God's kingdom
great and formidable? Yet let us not fear them, for God's majesty will
eclipse theirs.
II. He reigns powerfully. He is not only clothed with majesty, as a
prince in his court, but he is clothed with strength, as a general in
the camp. He has wherewithal to support his greatness and to make it
truly formidable. See him not only clad in robes, but clad in armour.
Both strength and honour are his clothing. He can do every thing, and
with him nothing is impossible. 1. With this power he has girded
himself; it is not derived from any other, nor does the executing of it
depend upon any other, but he has it of himself and with it does
whatsoever he pleases. Let us not fear the power of man, which is
borrowed and bounded, but fear him who has power to kill and cast into
hell. 2. To this power it is owing that the world stands to this day.
The world also is established; it was so at first, by the creating
power of God, when he founded it upon the seas; it is so still, by that
providence which upholds all things and is a continued creation; it is
so established that though he has hanged the earth upon nothing (Job
xxvi. 7) yet it cannot be moved; all things continue to this day,
according to his ordinance. Note, The preserving of the powers of
nature and the course of nature is what the God of nature must have the
glory of; and we who have the benefit thereof daily are very careless
and ungrateful if we give him not the glory of it. Though God clothes
himself with majesty, yet he condescends to take care of this lower
world and to settle its affairs; and, if he established the world, much
more will he establish his church, that it cannot be moved.
III. He reigns eternally (v. 2): Thy throne is established of old. 1.
God's right to rule the world is founded in his making it; he that gave
being to it, no doubt, may give law to it, and so his title to the
government is incontestable: Thy throne is established; it is a title
without a flaw in it. And it is ancient: it is established of old, from
the beginning of time, before any other rule, principality, or power
was erected, as it will continue when all other rule, principality, and
power shall be put down, 1 Cor. xv. 24. 2. The whole administration of
his government was settled in his eternal counsels before all worlds;
for he does all according to the purpose which he purposed in himself;
The chariots of Providence came down from between the mountains of
brass, from those decrees which are fixed as the everlasting mountains
(Zech. vi. 1): Thou art from everlasting, and therefore thy throne is
established of old; because God himself was from everlasting, his
throne and all the determinations of it were so too; for in an eternal
mind there could not but be eternal thoughts.
IV. He reigns triumphantly, v. 3, 4. We have here, 1. A threatening
storm supposed: The floods have lifted up, O Lord! (to God himself the
remonstrance is made) the floods have lifted up their voice, which
speaks terror; nay, they have lifted up their waves, which speaks real
danger. It alludes to a tempestuous sea, such as the wicked are
compared to, Isa. lvii. 20. The heathen rage (Ps. ii. 1) and think to
ruin the church, to overwhelm it like a deluge, to sink it like a ship
at sea. The church is said to be tossed with tempests (Isa. liv. 11),
and the floods of ungodly men make the saints afraid, Ps. xviii. 4. We
may apply it to the tumults that are sometimes in our own bosoms,
through prevailing passions and frights, which put the soul into
disorder, and are ready to overthrow its graces and comforts; but, if
the Lord reign there, even the winds and seas shall obey him. 2. An
immovable anchor cast in this storm (v. 4): The Lord himself is
mightier. Let this keep our minds fixed, (1.) That God is on high,
above them, which denotes his safety (they cannot reach him, Ps. xxix.
10) and his sovereignty; they are ruled by him, they are overruled,
and, wherein they rebel, overcome, Exod. xviii. 11. (2.) That he is
mightier, does more wondrous things than the noise of many waters; they
cannot disturb his rest or rule; they cannot defeat his designs and
purposes. Observe, The power of the church's enemies is but as the
noise of many waters; there is more of sound than substance in it.
Pharaoh king of Egypt is but a noise, Jer. xlvi. 17. The church's
friends are commonly more frightened than hurt. God is mightier than
this noise; he is mighty to preserve his people's interests from being
ruined by these many waters and his people's spirits from being
terrified by the noise of them. He can, when he pleases, command peace
to the church (Ps. lxv. 7), peace in the soul, Isa. xxvi. 3. Note, The
unlimited sovereignty and irresistible power of the great Jehovah are
very encouraging to the people of God, in reference to all the noises
and hurries they meet with in this world, Ps. xlvi. 1, 2.
V. He reigns in truth and holiness, v. 5. 1. All his promises are
inviolably faithful: Thy testimonies are very sure. As God is able to
protect his church, so he is true to the promises he has made of its
safety and victory. His word is passed, and all the saints may rely
upon it. Whatever was foretold concerning the kingdom of the Messiah
would certainly have its accomplishment in due time. Those testimonies
upon which the faith and hope of the Old-Testament saints were built
were very sure, and would not fail them. 2. All his people ought to be
conscientiously pure: Holiness becomes thy house, O Lord! for ever.
God's church is his house; it is a holy house, cleansed from sin,
consecrated by God, and employed in his service. The holiness of it is
its beauty (nothing better becomes the saints than conformity to God's
image and an entire devotedness to his honour), and it is its strength
and safety; it is the holiness of God's house that secures it against
the many waters and their noise. Where there is purity there shall be
peace. Fashions change, and that which is becoming at one time is not
so at another; but holiness always becomes God's house and family, and
those who belong to it; it is perpetually decent; and nothing so ill
becomes the worshippers of the holy God as unholiness.
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P S A L M S
PSALM XCIV.
This psalm was penned when the church of God was under hatches,
oppressed and persecuted; and it is an appeal to God, as the judge of
heaven and earth, and an address to him, to appear for his people
against his and their enemies. Two things this psalm speaks:--I.
Conviction and terror to the persecutors (ver. 1-11), showing them
their danger and folly, and arguing with them. II. Comfort and peace to
the persecuted (ver. 12-23), assuring them, both from God's promise and
from the psalmist's own experience, that their troubles would end well,
and God would, in due time, appear to their joy and the confusion of
those who set themselves against them. In singing this psalm we must
look abroad upon the pride of oppressors with a holy indignation, and
the tears of the oppressed with a holy compassion; but, at the same
time, look upwards to the righteous Judge with an entire satisfaction,
and look forward, to the end of all these things, with a pleasing hope.
Appeal to God against Persecutors; The Folly of Atheists and Oppressors.
1 O Lord God, to whom vengeance belongeth; O God, to whom vengeance
belongeth, show thyself. 2 Lift up thyself, thou judge of the earth:
render a reward to the proud. 3 Lord, how long shall the wicked, how
long shall the wicked triumph? 4 How long shall they utter and speak
hard things? and all the workers of iniquity boast themselves? 5 They
break in pieces thy people, O Lord, and afflict thine heritage. 6
They slay the widow and the stranger, and murder the fatherless. 7
Yet they say, The Lord shall not see, neither shall the God of Jacob
regard it. 8 Understand, ye brutish among the people: and ye fools,
when will ye be wise? 9 He that planted the ear, shall he not hear?
he that formed the eye, shall he not see? 10 He that chastiseth the
heathen, shall not he correct? he that teacheth man knowledge, shall
not he know? 11 The Lord knoweth the thoughts of man, that they are
vanity.
In these verses we have,
I. A solemn appeal to God against the cruel oppressors of his people,
v. 1, 2. This speaks terror enough to them, that they have the prayers
of God's people against them, who cry day and night to him to avenge
them of their adversaries; and shall he not avenge them speedily? Luke
xviii. 3, 7. Observe here,
1. The titles they give to God for the encouraging of their faith in
this appeal: O God! to whom vengeance belongeth; and thou Judge of the
earth. We may with boldness appeal to him; for, (1.) He is judge,
supreme judge, judge alone, from whom every man's judgment proceeds. He
that gives law gives sentence upon every man according to his works, by
the rule of that law. He has prepared his throne for judgment. He has
indeed appointed magistrates to be avengers under him (Rom. xiii. 4),
but he is the avenger in chief, to whom even magistrates themselves are
accountable; his throne is the last refuge (the dernier ressort, as the
law speaks) of oppressed innocency. He is universal judge, not of this
city or country only, but judge of the earth, of the whole earth: none
are exempt from his jurisdiction; nor can it be alleged against an
appeal to him in any court that it is coram non judice--before a person
not judicially qualified. (2.) He is just. As he has authority to
avenge wrong, so it is his nature, and property, and honour. This also
is implied in the title here given to him and repeated with such an
emphasis, O God! to whom vengeance belongs, who wilt not suffer might
always to prevail against right. This is a good reason why we must not
avenge ourselves, because God has said, Vengeance is mine; and it is
daring presumption to usurp his prerogative and step into his throne,
Rom. xii. 19. Let this alarm those who do wrong, whether with a close
hand, so as not to be discovered, or with a high hand, so as not to be
controlled, There is a God to whom vengeance belongs, who will
certainly call them to an account; and let it encourage those who
suffer wrong to bear it with silence, committing themselves to him who
judges righteously.
2. What it is they ask of God. (1.) That he would glorify himself, and
get honour to his own name. Wicked persecutors thought God had
withdrawn and had forsaken the earth. "Lord," say they, "show thyself;
make them know that thou art and that thou art ready to show thyself
strong on the behalf of those whose hearts are upright with thee." The
enemies thought God was conquered because his people were. "Lord," say
they, "lift up thyself, be thou exalted in thy own strength. Lift up
thyself, to be seen, to be feared; and suffer not thy name to be
trampled upon and run down." (2.) That he would mortify the oppressors:
Render a reward to the proud; that is, "Reckon with them for all their
insolence, and the injuries they have done to thy people." These
prayers are prophecies, which speak terror to all the sons of violence.
The righteous God will deal with them according to their merits.
II. A humble complaint to God of the pride and cruelty of the
oppressors, and an expostulation with him concerning it, v. 3-6. Here
observe,
1. The character of the enemies they complain against. They are wicked;
they are workers of iniquity; they are bad, very bad, themselves, and
therefore they hate and persecute those whose goodness shames and
condemns them. Those are wicked indeed, and workers of the worst
iniquity, lost to all honour and virtue, who are cruel to the innocent
and hate the righteous.
2. Their haughty barbarous carriage which they complain of. (1.) They
are insolent, and take a pleasure in magnifying themselves. They talk
high and talk big; they triumph; they speak loud things; they boast
themselves, as if their tongues were their own and their hands too, and
they were accountable to none for what they say or do, and as if the
day were their own, and they doubted not but to carry the cause against
God and religion. Those that speak highly of themselves, that triumph
and boast, are apt to speak hardly of others; but there will come a day
of reckoning for all their hard speeches which ungodly sinners have
spoken against God, his truths, and ways, and people, Jude 15. (2.)
They are impious, and take a pleasure in running down God's people
because they are his (v. 5): "They break in pieces thy people, O Lord!
break their assemblies, their estates, their families, their persons,
in pieces, and do all they can to afflict thy heritage, to grieve them,
to crush them, to run them down, to root them out." God's people are
his heritage; there are those that, for his sake, hate them, and seek
their ruin. This is a very good plea with God, in our intercessions for
the church: "Lord, it is thine; thou hast a property in it. It is thy
heritage; thou hast a pleasure in it, and out of it the rent of thy
glory in this world issues. And wilt thou suffer these wicked men to
trample upon it thus?" (3.) They are inhuman, and take a pleasure in
wronging those that are least able to help themselves (v. 6); they not
only oppress and impoverish, but they slay the widow and the stranger;
not only neglect the fatherless, and make a prey of them, but murder
them, because they are weak and exposed, and sometimes lie at their
mercy. Those whom they should protect from injury they are most
injurious to, perhaps because God has taken them into his particular
care. Who would think it possible that any of the children of men
should be thus barbarous?
3. A modest pleading with God concerning the continuance of the
persecution: "Lord, how long shall they do thus?" And again, How long?
When shall this wickedness of the wicked come to an end?
III. A charge of atheism exhibited against the persecutors, and an
expostulation with them upon that charge.
1. Their atheistical thoughts are here discovered (v. 7): Yet they say,
The Lord shall not see. Though the cry of their wickedness is very
great and loud, though they rebel against the light of nature and the
dictates of their own consciences, yet they have the confidence to say,
"The Lord shall not see; he will not only wink at small faults, but
shut his eyes at great ones too." Or they think they have managed it so
artfully, under colour of justice and religion perhaps, that it will
not be adjudged murder. "The God of Jacob, though his people pretend to
have such an interest in him, does not regard it either as against
justice or as against his own people; he will never call us to an
account for it." Thus they deny God's government of the world, banter
his covenant with his people, and set the judgment to come at defiance.
2. They are here convicted of folly and absurdity. He that says either
that Jehovah the living God shall not see or that the God of Jacob
shall not regard the injuries done to his people, Nabal is his name and
folly is with him; and yet here he is fairly reasoned with, for his
conviction and conversion, to prevent his confusion (v. 8):
"Understand, you brutish among the people, and let reason guide you."
Note, The atheistical, though they set up for wits, and philosophers,
and politicians, yet are really the brutish among the people; if they
would but understand, they would believe. God, by the prophet, speaks
as if he thought the time long till men would be men, and show
themselves so by understanding and considering: "You fools, when will
you be wise, so wise as to know that God sees and regards all you say
and do, and to speak and act accordingly, as those that must give
account?" Note, None are so bad but means are to be used for the
reclaiming and reforming of them, none so brutish, so foolish, but it
should be tried whether they may not yet be made wise; while there is
life there is hope. To prove the folly of those that question God's
omniscience and justice the psalmist argues,
(1.) From the works of creation (v. 9), the formation of human bodies,
which as it proves that there is a God, proves also that God has
infinitely and transcendently in himself all those perfections that are
in any creature. He that planted the ear (and it is planted in the
head, as a tree in the ground) shall he not hear? No doubt he shall,
more and better than we can. He that formed the eye (and how curiously
it is formed above any part of the body anatomists know and let us know
by their dissections) shall he not see? Could he give, would he give,
that perfection to a creature which he has not in himself? Note, [1.]
The powers of nature are all derived from the God of nature. See Exod.
iv. 11. [2.] By the knowledge of ourselves we may be led a great way
towards the knowledge of God--if by the knowledge of our own bodies,
and the organs of sense, so as to conclude that if we can see and hear
much more can God, then certainly by the knowledge of our own souls and
their noble faculties. The gods of the heathen had eyes and saw not,
ears and heard not; our God has no eyes nor ears, as we have, and yet
we must conclude he both sees and hears, because we have our sight and
hearing from him, and are accountable to him for our use of them.
(2.) From the works of providence (v. 10): He that chastises the
heathen for their polytheism and idolatry, shall not he much more
correct his own people for their atheism and profaneness? He that
chastises the children of men for oppressing and wronging one another,
shall not he correct those that profess to be his own children, and
call themselves so, and yet persecute those that are really so? Shall
not we be under his correction, under whose government the whole world
is? Does he regard as King of nations, and shall he not much more
regard as the God of Jacob? Dr. Hammond gives another very probably
sense of this: "He that instructs the nations (that is, gives them his
law), shall not he correct, that is, shall not he judge them according
to that law, and call them to an account for their violations of it? In
vain was the law given if there will not be a judgment upon it." And it
is true that the same word signifies to chastise and to instruct,
because chastisement is intended for instruction and instruction should
go along with chastisement.
(3.) From the works of grace: He that teaches man knowledge, shall he
not know? He not only, as the God of nature, has given the light of
reason, but, as the God of grace, has given the light of revelation,
has shown man what is true wisdom and understanding; and he that does
this, shall he not know? Job xxviii. 23, 28. The flowing of the streams
is a certain sign of the fulness of the fountain. If all knowledge is
from God, no doubt all knowledge is in God. From this general doctrine
of God's omniscience, the psalmist not only confutes the atheists, who
said, "The Lord shall not see (v. 7), he will not take cognizance of
what we do;" but awakens us all to consider that God will take
cognizance even of what we think (v. 11): The Lord knows the thoughts
of man, that they are vanity. [1.] He knows those thoughts in
particular, concerning God's conniving at the wickedness of the wicked,
and knows them to be vain, and laughs at the folly of those who by such
fond conceits buoy themselves up in sin. [2.] He knows all the thoughts
of the children of men, and knows them to be, for the most part, vain,
that the imaginations of the thoughts of men's hearts are evil, only
evil, and that continually. Even in good thoughts there is a fickleness
and inconstancy which may well be called vanity. It concerns us to keep
a strict guard upon our thoughts, because God takes particular notice
of them. Thoughts are words to God, and vain thoughts are provocations.
Comfort to Suffering Saints; God the Defence of His People.
12 Blessed is the man whom thou chastenest, O Lord, and teachest him
out of thy law; 13 That thou mayest give him rest from the days of
adversity, until the pit be digged for the wicked. 14 For the Lord
will not cast off his people, neither will he forsake his inheritance.
15 But judgment shall return unto righteousness: and all the upright
in heart shall follow it. 16 Who will rise up for me against the
evildoers? or who will stand up for me against the workers of iniquity?
17 Unless the Lord had been my help, my soul had almost dwelt in
silence. 18 When I said, My foot slippeth; thy mercy, O Lord, held me
up. 19 In the multitude of my thoughts within me thy comforts delight
my soul. 20 Shall the throne of iniquity have fellowship with thee,
which frameth mischief by a law? 21 They gather themselves together
against the soul of the righteous, and condemn the innocent blood. 22
But the Lord is my defence; and my God is the rock of my refuge. 23
And he shall bring upon them their own iniquity, and shall cut them off
in their own wickedness; yea, the Lord our God shall cut them off.
The psalmist, having denounced tribulation to those that trouble God's
people, here assures those that are troubled of rest. See 2 Thess. i.
6, 7. He speaks comfort to suffering saints from God's promises and his
own experience.
I. From God's promises, which are such as not only save them from being
miserable, but secure a happiness to them (v. 12): Blessed is the man
whom thou chastenest. Here he looks above the instruments of trouble,
and eyes the hand of God, which gives it another name and puts quite
another color upon it. The enemies break in pieces God's people (v. 5);
they aim at no less; but the truth of the matter is that God by them
chastens his people, as the father the son in whom he delights, and the
persecutors are only the rod he makes use of. Howbeit they mean not so,
neither doth their heart think so, Isa. x. 5-7. Now it is here
promised,
1. That God's people shall get good by their sufferings. When he
chastens them he will teach them, and blessed is the man who is thus
taken under a divine discipline, for none teaches like God. Note, (1.)
The afflictions of the saints are fatherly chastenings, designed for
their instruction, reformation, and improvement. (2.) When the
teachings of the word and Spirit go along with the rebukes of
Providence they then both manifest men to be blessed and help to make
them so; for then they are marks of adoption and means of
sanctification. When we are chastened we must pray to be taught, and
look into the law as the best expositor of Providence. It is not the
chastening itself that does good, but the teaching that goes along with
it and is the exposition of it.
2. That they shall see through their sufferings (v. 13): That thou
mayest give him rest from the days of adversity. Note, (1.) There is a
rest remaining for the people of God after the days of their adversity,
which, though they may be many and long, shall be numbered and finished
in due time, and shall not last always. He that sends the trouble will
send the rest, that he may comfort them according to the time that he
has afflicted them. (2.) God therefore teaches his people by their
troubles, that he may prepare them for deliverance, and so give them
rest from their troubles, that, being reformed, they may be relieved,
and that the affliction, having done its work, may be removed.
3. That they shall see the ruin of those that are the instruments of
their sufferings, which is the matter of a promise, not as gratifying
any passion of theirs, but as redounding to the glory of God: Until the
pit is digged (or rather while the pit is digging) for the wicked, God
is ordering peace for them at the same time that he is ordaining his
arrows against the persecutors.
4. That, though they may be cast down, yet certainly they shall not be
cast off, v. 14. Let God's suffering people assure themselves of this,
that, whatever their friends do, God will not cast them off, nor throw
them out of his covenant or out of his care; he will not forsake them,
because they are his inheritance, which he will not quit his title to
nor suffer himself to be disseised of. St. Paul comforted himself with
this, Rom. xi. 1.
5. That, bad as things are, they shall mend, and, though they are now
out of course, yet they shall return to their due and ancient channel
(v. 15): Judgment shall return unto righteousness; the seeming
disorders of Providence (for real ones there never were) shall be
rectified. God's judgment, that is, his government, looks sometimes as
if it were at a distance from righteousness, while the wicked prosper,
and the best men meet with the worst usage; but it shall return to
righteousness again, either in this world or at the furthest in the
judgment of the great day, which will set all to-rights. Then all the
upright in heart shall be after it; they shall follow it with their
praises, and with entire satisfaction; they shall return to a
prosperous and flourishing condition, and shine forth out of obscurity;
they shall accommodate themselves to the dispensations of divine
Providence, and with suitable affections attend all its motions. They
shall walk after the Lord, Hos. xi. 10. Dr. Hammond thinks this was
most eminently fulfilled in the destruction of Jerusalem first, and
afterwards of heathen Rome, the crucifiers of Christ and persecutors of
Christians, and the rest which the churches had thereby. Then judgment
returned even to righteousness, to mercy and goodness, and favour to
God's people, who then were as much countenanced as before they had
been trampled on.
II. From his own experiences and observations.
1. He and his friends had been oppressed by cruel and imperious men,
that had power in their hands and abused it by abusing all good people
with it. They were themselves evil-doers and workers of iniquity (v.
16); they abandoned themselves to all manner of impiety and immorality,
and then their throne was a throne of iniquity, v. 20. Their dignity
served to put a reputation upon sin, and their authority was employed
to support it, and to bring about their wicked designs. It is a pity
that ever a throne, which should be a terror to evil-doers and a
protection and praise to those that do well, should be the seat and
shelter of iniquity. That is a throne of iniquity which by the policy
of its council frames mischief, and by its sovereignty enacts it and
turns it into a law. Iniquity is daring enough even when human laws are
against it, which often prove too weak to give an effectual check to
it; but how insolent, how mischievous, is it when it is backed by a
law! Iniquity is not the better, but much the worse, for being enacted
by law; nor will it excuse those that practise it to say that they did
but do as they were bidden. These workers of iniquity, having framed
mischief by a law, take care to see the law executed; for they gather
themselves together against the soul of the righteous, who dare not
keep the statutes of Omri nor the law of the house of Ahab; and they
condemn the innocent blood for violating their decrees. See an instance
in Daniel's enemies; they framed mischief by a law when the obtained an
impious edict against prayer (Dan. vi. 7), and, when Daniel would not
obey it, they assembled together against him (v. 11) and condemned his
innocent blood to the lions. The best benefactors of mankind have often
been thus treated, under colour of law and justice, as the worst of
malefactors.
2. The oppression they were under bore very hard upon them, and
oppressed their spirits too. Let not suffering saints despair, though,
when they are persecuted, they find themselves perplexed and cast down;
it was so with the psalmist here: His soul had almost dwelt in silence
(v. 17); he was at his wits' end, and knew not what to say or do; he
was, in his own apprehensions, at his life's end, ready to drop into
the grave, that land of silence. St. Paul, in a like case, received a
sentence of death within himself, 2 Cor. i. 8, 9. He said, "My foot
slippeth (v. 18); I am going irretrievably; there is no remedy; I must
fall. I shall one day perish by the hand of Saul. My hope fails me; I
do not find such firm footing for my faith as I have sometimes found."
Ps. lxxiii. 2. He had a multitude of perplexed entangled thoughts
within him concerning the case he was in and the construction to be
made of it, and concerning the course he should take and what was
likely to be the issue of it.
3. In this distress they sought for help, and succour, and some relief.
(1.) They looked about for it and were disappointed (v. 16): "Who will
rise up for me against the evil-doers? Have I any friend who, in love
to me, will appear for me? Has justice any friend who, in a pious
indignation at unrighteousness, will plead my injured cause?" He
looked, but there was none to save, there was none to uphold. Note,
When on the side of the oppressors there is power it is no marvel if
the oppressed have no comforter, none that dare own them, or speak a
good word for them, Eccl. iv. 1. When St. Paul was brought before
Nero's throne of iniquity no man stood by him, 2 Tim. iv. 16. (2.) They
looked up for it, v. 20. They humbly expostulate with God: "Lord, shall
the throne of iniquity have fellowship with thee? Wilt thou countenance
and support these tyrants in their wickedness? We know thou wilt not."
A throne has fellowship with God when it is a throne of justice and
answers the end of the erecting of it; for by him kings reign, and when
they reign for him their judgments are his, and he owns them as his
ministers, and whoever resist them, or rise up against them, shall
receive to themselves damnation; but, when it becomes a throne of
iniquity, it has no longer fellowship with God. Far be it from the just
and holy God that he should be the patron of unrighteousness, even in
princes and those that sit in thrones, yea, though they be the thrones
of the house of David.
4. They found succour and relief in God, and in him only. When other
friends failed, in him they had a faithful and powerful friend; and it
is recommended to all God's suffering saints to trust in him. (1.) God
helps at a dead lift (v. 17): "When I had almost dwelt in silence, then
the Lord was my help, kept me alive, kept me in heart; and unless I had
made him my help, by putting my trust in him and expecting relief from
him, I could never have kept possession of my own soul; but living by
faith in him has kept my head above water, has given me breath, and
something to say." (2.) God's goodness is the great support of sinking
spirits (v. 18): "When I said, My foot slips into sin, into ruin, into
despair, then thy mercy, O Lord! held me up, kept me from falling, and
defeated the design of those who consulted to cast me down from my
excellency," Ps. lxii. 4. We are beholden not only to God's power, but
to his pity, for spiritual supports: Thy mercy, the gifts of thy mercy
and my hope in thy mercy, held me up. God's right hand sustains his
people when they look on their right hand and on their left and there
is none to uphold; and we are then prepared for his gracious supports
when we are sensible of our own weakness and inability to stand by our
own strength, and come to God, to acknowledge it, and to tell him how
our foot slips. (3.) Divine consolations are the effectual relief of
troubled spirits (v. 19): "In the multitude of my thoughts within me,
which are noisy like a multitude, crowding and jostling one another
like a multitude, and very unruly and ungovernable, in the multitude of
my sorrowful, solicitous, timorous thoughts, thy comforts delight my
soul; and they are never more delightful than when they come in so
seasonably to silence my unquiet thoughts and keep my mind easy." The
world's comforts give but little delight to the soul when it is hurried
with melancholy thoughts; they are songs to a heavy heart. But God's
comforts will reach the soul, and not the fancy only, and will bring
with them that peace and that pleasure which the smiles of the world
cannot give and which the frowns of the world cannot take away.
5. God is, and will be, as a righteous Judge, the patron and protector
of right and the punisher and avenger of wrong; this the psalmist had
both the assurance of and the experience of. (1.) He will give redress
to the injured (v. 22): "When none else will, nor can, nor dare,
shelter me, the Lord is my defence, to preserve me from the evil of my
troubles, from sinking under them and being ruined by them; and he is
the rock of my refuge, in the clefts of which I may take shelter, and
on the top of which I may set my feet, to be out of the reach of
danger." God is his people's refuge, to whom they may flee, in whom
they are safe and may be secure; he is the rock of their refuge, so
strong, so firm, impregnable, immovable, as a rock: natural fastnesses
sometimes exceed artificial fortifications. (2.) He will reckon with
the injurious (v. 23): He shall render to them their own iniquity; he
shall deal with them according to their deserts, and that very mischief
which they did and designed against God's people shall be brought upon
themselves: it follows, He shall cut them off in their wickedness. A
man cannot be more miserable than his own wickedness will make him if
God visit it upon him: it will cut him in the remembrance of it; it
will cut him off in the recompence of it. This the psalm concludes with
the triumphant assurance of: Yea, the Lord our God, who takes our part
and owns us for his, shall cut them off from any fellowship with him,
and so shall make them completely miserable and their pomp and power
shall stand them in no stead.
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P S A L M S
PSALM XCV.
For the expounding of this psalm we may borrow a great deal of light
from the apostle's discourse, Heb. iii. and iv., where it appears both
to have been penned by David and to have been calculated for the days
of the Messiah; for it is there said expressly (Heb. iv. 7) that the
day here spoken of (ver. 7) is to be understood of the gospel day, in
which God speaks to us by his Son in a voice which we are concerned to
hear, and proposes to us a rest besides that of Canaan. In singing
psalms it is intended, I. That we should "make melody unto the Lord;"
this we are here excited to do, and assisted in doing, being called
upon to praise God (ver. 1, 2) as a great God (ver. 3-5) and as our
gracious benefactor, ver. 6, 7. II. That we should teach and admonish
ourselves and one another; and we are here taught and warned to hear
God's voice (ver. 7), and not to harden our hearts, as the Israelites
in the wilderness did (ver. 8, 9), lest we fall under God's wrath and
fall short of his rest, as they did, ver. 10, 11. This psalm must be
sung with a holy reverence of God's majesty and a dread of his justice,
with a desire to please him and a fear to offend him.
Invitation to Praise God; Motives to Praise.
1 O come, let us sing unto the Lord: let us make a joyful noise to the
rock of our salvation. 2 Let us come before his presence with
thanksgiving, and make a joyful noise unto him with psalms. 3 For the
Lord is a great God, and a great King above all gods. 4 In his hand
are the deep places of the earth: the strength of the hills is his
also. 5 The sea is his, and he made it: and his hands formed the dry
land. 6 O come, let us worship and bow down: let us kneel before the
Lord our maker. 7 For he is our God; and we are the people of his
pasture, and the sheep of his hand.
The psalmist here, as often elsewhere, stirs up himself and others to
praise God; for it is a duty which ought to be performed with the most
lively affections, and which we have great need to be excited to, being
very often backward to it and cold in it. Observe,
I. How God is to be praised. 1. With holy joy and delight in him. The
praising song must be a joyful noise, v. 1 and again v. 2. Spiritual
joy is the heart and soul of thankful praise. It is the will of God
(such is the condescension of his grace) that when we give glory to him
as a being infinitely perfect and blessed we should, at the same time,
rejoice in him as our Father and King, and a God in covenant with us.
2. With humble reverence, and a holy awe of him (v. 6): "Let us
worship, and bow down, and kneel before him, as becomes those who know
what an infinite distance there is between us and God, how much we are
in danger of his wrath and in need of his mercy." Though bodily
exercise, alone, profits little, yet certainly it is our duty to
glorify God with our bodies by the outward expressions of reverence,
seriousness, and humility, in the duties of religious worship. 3. We
must praise God with our voice; we must speak forth, sing forth, his
praises out of the abundance of a heart filled with love, and joy, and
thankfulness--Sing to the Lord; make a noise, a joyful noise to him,
with psalms--as those who are ourselves much affected with his
greatness and goodness, are forward to own ourselves so, are desirous
to be more and more affected therewith, and would willingly be
instrumental to kindle and inflame the same pious and devout affection
in others also. 4. We must praise God in concert, in the solemn
assemblies: "Come, let us sing; let us join in singing to the Lord; not
others without me, nor I alone, but others with me. Let us come
together before his presence, in the courts of his house, where his
people are wont to attend him and to expect his manifestations of
himself." Whenever we come into God's presence we must come with
thanksgiving that we are admitted to such a favour; and, whenever we
have thanks to give, we must come before God's presence, set ourselves
before him, and present ourselves to him in the ordinances which he has
appointed.
II. Why God is to be praised and what must be the matter of our praise.
We do not want matter; it were well if we did not want a heart. We must
praise God,
1. Because he is a great God, and sovereign Lord of all, v. 3. He is
great, and therefore greatly to be praised. He is infinite and immense,
and has all perfection in himself. (1.) He has great power: He is a
great King above all gods, above all deputed deities, all magistrates,
to whom he said, You are gods (he manages them all, and serves his own
purposes by them, and to him they are all accountable), above all
counterfeit deities, all pretenders, all usurpers; he can do that which
none of them can do; he can, and will, famish and vanquish them all.
(2.) He has great possessions. This lower world is here particularly
specified. We reckon those great men who have large territories, which
they call their own against all the world, which yet are a very
inconsiderable part of the universe: how great then is that God whose
the whole earth is, and the fulness thereof, not only under whose feet
it is, as he has an incontestable dominion over all the creatures and a
propriety in them, but in whose hand it is, as he has the actual
directing and disposing of all (v. 4); even the deep places of the
earth, which are out of our sight, subterraneous springs and mines, are
in his hand; and the height of the hills which are out of our reach,
whatever grows or feeds upon them, is his also. This may be taken
figuratively: the meanest of the children of men, who are as the low
places of the earth, are not beneath his cognizance; and the greatest,
who are as the strength of the hills, are not above his control.
Whatever strength is in any creature it is derived from God and
employed for him (v. 5): The sea is his, and all that is in it (the
waves fulfil his word); it is his, for he made it, gathered its waters
and fixed its shores; the dry land, though given to the children of
men, is his too, for he still reserved the property to himself; it is
his, for his hands formed it, when his word made the dry land appear.
His being the Creator of all makes him, without dispute, the owner of
all. This being a gospel psalm, we may very well suppose that it is the
Lord Jesus whom we are here taught to praise. He is a great God; the
mighty God is one of his titles, and God over all, blessed for
evermore. As Mediator, he is a great King above all gods; by him kings
reign; and angels, principalities, and powers, are subject to him; by
him, as the eternal Word, all things were made (John i. 3), and it was
fit he should be the restorer and reconciler of all who was the Creator
of all, Col. i. 16, 20. To him all power is given both in heaven and in
earth, and into his hand all things are delivered. It is he that sets
one foot on the sea and the other on the earth, as sovereign Lord of
both (Rev. x. 2), and therefore to him we must sing our songs of
praise, and before him we must worship and bow down.
2. Because he is our God, not only has a dominion over us, as he has
over all the creatures, but stands in special relation to us (v. 7): He
is our God, and therefore it is expected we should praise him; who
will, if we do not? What else did he make us for but that we should be
to him for a name and a praise? (1.) He is our Creator, and the author
of our being; we must kneel before the Lord our Maker, v. 6. Idolaters
kneel before gods which they themselves made; we kneel before a God who
made us and all the world and who is therefore our rightful proprietor;
for his we are, and not our own. (2.) He is our Saviour, and the author
of our blessedness. He is here called the rock of our salvation (v. 1),
not only the founder, but the very foundation, of that work of wonder,
on whom it is built. That rock is Christ; to him therefore we must sing
our songs of praises, to him that sits upon the throne and to the Lamb.
(3.) We are therefore his, under all possible obligations: We are the
people of his pasture and the sheep of his hand. All the children of
men are so; they are fed and led by his Providence, which cares for
them, and conducts them, as the shepherd the sheep. We must praise him,
not only because he made us, but because he preserves and maintains us,
and our breath and ways are in his hand. All the church's children are
in a special manner so; Israel are the people of his pasture and the
sheep of his hand; and therefore he demands their homage in a special
manner. The gospel church is his flock. Christ is the great and good
Shepherd of it. We, as Christians, are led by his hand into the green
pastures, by him we are protected and well provided for, to his honour
and service we are entirely devoted as a peculiar people, and therefore
to him must be glory in the churches (whether it be in the world or no)
throughout all ages, Eph. iii. 21.
Warning against Hardness of Heart.
7--To day if ye will hear his voice, 8 Harden not your heart, as in
the provocation, and as in the day of temptation in the wilderness: 9
When your fathers tempted me, proved me, and saw my work. 10 Forty
years long was I grieved with this generation, and said, It is a people
that do err in their heart, and they have not known my ways: 11 Unto
whom I sware in my wrath that they should not enter into my rest.
The latter part of this psalm, which begins in the middle of a verse,
is an exhortation to those who sing gospel psalms to live gospel lives,
and to hear the voice of God's word; otherwise, how can they expect
that he should hear the voice of their prayers and praises? Observe,
I. The duty required of all those that are the people of Christ's
pasture and the sheep of his hand. He expects that they hear his voice,
for he has said, My sheep hear my voice, John x. 27. We are his people,
say they. Are you so? Then hear his voice. If you call him Master, or
Lord, then do the things which he says, and be his willing obedient
people. Hear the voice of his doctrine, of his law, and, in both, of
his Spirit; hear and heed; hear and yield. Hear his voice, and not the
voice of a stranger. If you will hear his voice; some take it as a
wish, O that you would hear his voice! that you would be so wise, and
do so well for yourselves; like that, If thou hadst known (Luke xix.
42), that is, O that thou hadst known! Christ's voice must be heard
to-day; this the apostle lays much stress upon, applying it to the
gospel day. While he is speaking to you see that you attend to him, for
this day of your opportunities will not last always; improve it,
therefore, while it is called to-day, Heb. iii. 13, 15. Hearing the
voice of Christ is the same with believing. To-day, if by faith you
accept the gospel offer, well and good, but to-morrow it may be too
late. In a matter of such vast importance nothing is more dangerous
than delay.
II. The sin they are warned against, as inconsistent with the believing
obedient ear required, and that is hardness of heart. If you will hear
his voice, and profit by what you hear, then do not harden your hearts;
for the seed sown on the rock never brought any fruit to perfection.
The Jews therefore believed not the gospel of Christ because their
hearts were hardened; they were not convinced of the evil of sin, and
of their danger by reason of sin, and therefore they regarded not the
offer of salvation; they would not bend to the yoke of Christ, nor
yield to his demands; and, if the sinner's heart be hardened, it is his
own act and deed (he hardening it himself) and he alone shall bear the
blame for ever.
III. The example they are warned by, which is that of the Israelites in
the wilderness.
1. "Take heed of sinning as they did, lest you be shut out of the
everlasting rest as they were out of Canaan." Be not, as your fathers,
a stubborn and rebellious generation, Ps. lxxxviii. 8. Thus here,
Harden not your heart as you did (that is, your ancestors) in the
provocation, or in Meribah, the place where they quarrelled with God
and Moses (Exod. xvii. 2-7), and in the day of temptation in the
wilderness, v. 8. So often did they provoke God by their distrusts and
murmurings that the whole time of their continuance in the wilderness
might be called a day of temptation, or Massah, the other name given to
that place (Exod. xvii. 7), because they tempted the Lord, saying, Is
the Lord among us or is he not? This was in the wilderness, where they
could not help themselves, but lay at God's mercy, and where God
wonderfully helped them and gave them such sensible proofs of his power
and tokens of his favour as never any people had before or since. Note,
(1.) Days of temptation are days of provocation. Nothing is more
offensive to God than disbelief of his promise and despair of the
performance of it because of some difficulties that seem to lie in the
way. (2.) The more experience we have had of the power and goodness of
God the greater is our sin if we distrust him. What, to tempt him in
the wilderness, where we live upon him! This is as ungrateful as it is
absurd and unreasonable. (3.) Hardness of heart is at the bottom of all
our distrusts of God and quarrels with him. That is a hard heart which
receives not the impressions of divine discoveries and conforms not to
the intentions of the divine will, which will not melt, which will not
bend. (4.) The sins of others ought to be warnings to us not to tread
in their steps. The murmurings of Israel were written for our
admonition, 1 Cor. x. 11.
2. Now here observe,
(1.) The charge drawn up, in God's name, against the unbelieving
Israelites, v. 9, 10. God here, many ages after, complains of their ill
conduct towards him, with the expressions of high resentment. [1.]
Their sin was unbelief: they tempted God and proved him; they
questioned whether they might take his word, and insisted upon further
security before they would go forward to Canaan, by sending spies; and,
when those discouraged them, they protested against the sufficiency of
the divine power and promise, and would make a captain and return into
Egypt, Num. xiv. 3, 4. This is called rebellion, Deut. i. 26, 32. [2.]
The aggravation of this sin was that they saw God's work; they saw what
he had done for them in bringing them out of Egypt, nay, what he was
now doing for them every day, this day, in the bread he rained from
heaven for them and the water out of the rock that followed them, than
which they could not have more unquestionable evidences of God's
presence with them. With them even seeing was not believing, because
they hardened their hearts, though they had seen what Pharaoh got by
hardening his heart. [3.] The causes of their sin. See what God imputed
it to: It is a people that do err in their hearts, and they have not
known my ways. Men's unbelief and distrust of God, their murmurings and
quarrels with him, are the effect of their ignorance and mistake.
First, Of their ignorance: They have not known my ways. They saw his
work (v. 9) and he made known his acts to them (Ps. ciii. 7); and yet
they did not know his ways, the ways of his providence, in which he
walked towards them, or the ways of his commandments, in which he would
have them to walk towards him: they did not know, they did not rightly
understand and therefore did not approve of these. Note, The reason why
people slight and forsake the ways of God is because they do not know
them. Secondly, Of their mistake: They do err in their heart; they
wander out of the way; in heart they turn back. Note, Sins are errors,
practical errors, errors in heart; such there are, and as fatal as
errors in the head. When the corrupt affections pervert the judgment,
and so lead the soul out of the ways of duty and obedience, there is an
error of the heart. [4.] God's resentment of their sin: Forty years
long was I grieved with this generation. Note, The sins of God's
professing people do not only anger him, but grieve him, especially
their distrust of him; and God keeps an account how often (Num. xiv.
22) and how long they grieve him. See the patience of God towards
provoking sinners; he was grieved with them forty years, and yet those
years ended in a triumphant entrance into Canaan made by the next
generation. If our sins have grieved God, surely they should grieve us,
and nothing in sin should grieve us so much as that.
(2.) The sentence passed upon them for their sin (v. 11): "Unto whom I
swore in my wrath, If they shall enter into my rest, then say I am
changeable and untrue:" see the sentence at large, Num. xiv. 21, &c.
Observe, [1.] Whence this sentence came--from the wrath of God. He
swore solemnly in his wrath, his just and holy wrath; but let not men
therefore swear profanely in their wrath, their sinful brutish wrath.
God is not subject to such passions as we are; but he is said to be
angry, very angry, at sin and sinners, to show the malignity of sin and
the justice of God's government. That is certainly an evil thing which
deserves such a recompence of revenge as may be expected from a
provoked Deity. [2.] What it was: That they should not enter into his
rest, the rest which he had prepared and designed for them, a
settlement for them and theirs, that none of those who were enrolled
when they came out of Egypt should be found written in the roll of the
living at their entering into Canaan, but Caleb and Joshua. [3.] How it
was ratified: I swore it. It was not only a purpose, but a decree; the
oath showed the immutability of his counsel; the Lord swore, and will
not repent. It cut off the thought of any reserve of mercy. God's
threatenings are as sure as his promises.
Now this case of Israel may be applied to those of their posterity that
lived in David's time, when this psalm was penned; let them hear God's
voice, and not harden their hearts as their fathers did, lest, if they
were stiffnecked like them, God should be provoked to forbid them the
privileges of his temple at Jerusalem, of which he had said, This is my
rest. But it must be applied to us Christians, because so the apostle
applies it. There is a spiritual and eternal rest set before us, and
promised to us, of which Canaan was a type; we are all (in profession,
at least) bound for this rest; yet many that seem to be so come short
and shall never enter into it. And what is it that puts a bar in their
door? It is sin; it is unbelief, that sin against the remedy, against
our appeal. Those that, like Israel, distrust God, and his power and
goodness, and prefer the garlick and onions of Egypt before the milk
and honey of Canaan, will justly be shut out from his rest: so shall
their doom be; they themselves have decided it. Let us therefore fear,
Heb. iv. 1.
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P S A L M S
PSALM XCVI.
This psalm is part of that which was delivered into the hand of Asaph
and his brethren (1 Chron. xvi. 7), by which it appears both that David
was the penman of it and that it has reference to the bringing up of
the ark to the city of David; whether that long psalm was made first,
and this afterwards taken out of it, or this made first and afterwards
borrowed to make up that, is not certain. But this is certain, that,
though it was sung at the translation of the ark, it looks further, to
the kingdom of Christ, and is designed to celebrate the glories of that
kingdom, especially the accession of the Gentiles to it. Here is, I. A
call given to all people to praise God, to worship him, and give glory
to him, as a great and glorious God, ver. 1-9. II. Notice given to all
people of God's universal government and judgment, which ought to be
the matter of universal joy, ver. 10-13. In singing this psalm we ought
to have our hearts filed with great and high thoughts of the glory of
God and the grace of the gospel, and with an entire satisfaction in
Christ's sovereign dominion and in the expectation of the judgment to
come.
An Invitation to Praise and Honour God; A Call to Glorify God.
1 O sing unto the Lord a new song: sing unto the Lord, all the earth.
2 Sing unto the Lord, bless his name; show forth his salvation from day
to day. 3 Declare his glory among the heathen, his wonders among all
people. 4 For the Lord is great, and greatly to be praised: he is to
be feared above all gods. 5 For all the gods of the nations are
idols: but the Lord made the heavens. 6 Honour and majesty are before
him: strength and beauty are in his sanctuary. 7 Give unto the Lord,
O ye kindreds of the people, give unto the Lord glory and strength. 8
Give unto the Lord the glory due unto his name: bring an offering, and
come into his courts. 9 O worship the Lord in the beauty of holiness:
fear before him, all the earth.
These verses will be best expounded by pious and devout affections
working in our souls towards God, with a high veneration for his
majesty and transcendent excellency. The call here given us to praise
God is very lively, the expressions are raised and repeated, to all
which the echo of a thankful heart should make agreeable returns.
I. We are here required to honour God,
1. With songs, v. 1, 2. Three times we are here called to sing unto the
Lord; sing to the Father, to the Son, to the Holy Ghost, as it was in
the beginning, when the morning stars sang together, is now, in the
church militant, and ever shall be, in the church triumphant. We have
reason to do it often, and we have need to be often reminded of it, and
stirred up to it. Sing unto the Lord, that is, "Bless his name, speak
well of him, that you may bring others to think well of him." (1.) Sing
a new song, an excellent song, the product of new affections, clothed
with new expressions. We speak of nothing more despicable than "an old
song," but the newness of a song recommends it; for there we expect
something surprising. A new song is a song for new favours, for those
compassions which are new every morning. A new song is New-Testament
song, a song of praise for the new covenant and the precious privileges
of that covenant. A new song is a song that shall be ever new, and
shall never wax old nor vanish away; it is an everlasting song, that
shall never be antiquated or out of date. (2.) Let all the earth sing
this song, not the Jews only, to whom hitherto the service of God had
been appropriated, who could not sing the Lord's song in (would not
sing it to) a strange land; but let all the earth, all that are
redeemed from the earth, learn and sing this new song, Rev. xiv. 3.
This is a prophecy of the calling of the Gentiles; all the earth shall
have this new song put into their mouths, shall have both cause and
call to sing it. (3.) Let the subject-matter of this song be his
salvation, the great salvation which was to be wrought out by the Lord
Jesus; that must be shown forth as the cause of this joy and praise.
(4.) Let this song be sung constantly, not only in the times appointed
for the solemn feasts, but from day to day; it is a subject that can
never be exhausted. Let day unto day utter this speech, that, under the
influence of gospel devotions, we may daily exemplify a gospel
conversation.
2. With sermons (v. 3): Declare his glory among the heathen, even his
wonders among all people. (1.) Salvation by Christ is here spoken of as
a work of wonder, and that in which the glory of God shines very
brightly; in showing forth that salvation we declare God's glory as it
shines in the face of Christ. (2.) This salvation was, in the
Old-Testament times, as heaven's happiness is now, a glory to be
revealed; but in the fulness of time it was declared, and a full
discovery made of that, even to babes, which prophets and kings desired
and wished to see and might not. (3.) What was then discovered was
declared only among the Jews, but it is now declared among the heathen,
among all people; the nations which long sat in darkness now see this
great light. The apostles' commission to preach the gospel to every
creature is copied from this: Declare his glory among the heathen.
3. With religious services, v. 7-9. Hitherto, though in every nation
those that feared God and wrought righteousness were accepted of him,
yet instituted ordinances were the peculiarities of the Jewish
religion; but, in gospel-times, the kindreds of the people shall be
invited and admitted into the service of God and be as welcome as ever
the Jews were. The court of the Gentiles shall no longer be an outward
court, but shall be laid in common with the court of Israel. All the
earth is here summoned to fear before the Lord, to worship him
according to his appointment. In every place incense shall be offered
to his name, Mal. i. 11; Zech. xiv. 17; Isa. lxvi. 23. This indeed
spoke mortification to the Jews, but, withal, it gave a prospect of
that which would redound very much to the glory of God and to the
happiness of mankind. Now observe how the acts of devotion to God are
here described. (1.) We must give unto the Lord; not as if God needed
any thing, or could receive any thing, from us or any creature, which
was not his own before, much less be benefited by it; but we must in
our best affections, adorations, and services, return to him what we
have received from him, and do it freely, as what we give; for God
loves a cheerful giver. It is debt, it is rent, it is tribute, it is
what must be paid, and, if not, will be recovered, and yet, if it come
from holy love, God is pleased to accept it as a gift. (2.) We must
acknowledge God to be the sovereign Lord and pay homage to him
accordingly (v. 7): Give unto the Lord glory and strength, glory and
empire, or dominion, so some. As a king, he is clothed with robes of
glory and girt with the girdle of power, and we must subscribe to both.
Thine is the kingdom, and therefore thine is the power and the glory.
"Give the glory to God; do not take it to yourselves, nor give it to
any creature." (3.) We must give unto the Lord the glory due unto his
name, that is, to the discovery he has been pleased to make of himself
to the children of men. In all the acts of religious worship this is
that which we must aim at, to honour God, to pay him some of that
reverence which we owe him as the best of beings and the fountain of
our being. (4.) We must bring an offering in to his courts. We must
bring ourselves, in the first place, the offering up of the Gentiles,
Rom. xv. 16. We must offer up the sacrifices of praise continually
(Heb. xiii. 15), must often appear before God in public worship and
never appear before him empty. (5.) We must worship him in the beauty
of holiness, in the solemn assembly where divine institutions are
religiously observed, the beauty of which is their holiness, that is,
their conformity to the rule. We must worship him with holy hearts,
sanctified by the grace of God, devoted to the glory of God, and
purified from the pollutions of sin. (6.) We must fear before him; all
the acts of worship must be performed from a principle of the fear of
God and with a holy awe and reverence.
II. In the midst of these calls to praise God and give glory to him
glorious things are here said of him, both as motives to praise and
matter of praise: The Lord is great, and therefore greatly to be
praised (v. 4) and to be feared, great and honourable to his
attendants, great and terrible to his adversaries. Even the new song
proclaims God great as well as good; for his goodness is his glory;
and, when the everlasting gospel is preached, it is this, Fear God, and
give glory to him, Rev. xiv. 6, 7. 1. He is great in his sovereignty
over all that pretend to be deities; none dare vie with him: He is to
be feared above all gods--all princes, who were often deified after
their deaths, and even while they lived were adored as petty gods--or
rather all idols, the gods of the nations v. 5. All the earth being
called to sing the new song, they must be convinced that the Lord
Jehovah, to whose honour they must sing it, is the one only living and
true God, infinitely above all rivals and pretenders; he is great, and
they are little; he is all, and they are nothing; so the word used for
idols signifies, for we know that an idol is nothing in the world, 1
Cor. viii. 4. 2. He is great in his right, even to the noblest part of
the creation; for it is his own work and derives its being from him:
The Lord made the heavens and all their hosts; they are the work of his
fingers (Ps. viii. 3), so nicely, so curiously, are they made. The gods
of the nations were all made--gods, the creatures of men's fancies; but
our God is the Creator of the sun, moon, and stars, those lights of
heaven, which they imagined to be gods and worshipped as such. 3. He is
great in the manifestation of his glory both in the upper and lower
world, among his angels in heaven and his saints on earth (v. 6):
Splendour and majesty are before him, in his immediate presence above,
where the angels cover their faces, as unable to bear the dazzling
lustre of his glory. Strength and beauty are in his sanctuary, both
that above and this below. In God there is every thing that is awful
and yet every thing that is amiable. If we attend him in his sanctuary,
we shall behold his beauty, for God is love, and experience his
strength, for he is our rock. Let us therefore go forth in his
strength, enamoured with his beauty.
The Kingdom of Christ.
10 Say among the heathen that the Lord reigneth: the world also shall
be established that it shall not be moved: he shall judge the people
righteously. 11 Let the heavens rejoice, and let the earth be glad;
let the sea roar, and the fulness thereof. 12 Let the field be
joyful, and all that is therein: then shall all the trees of the wood
rejoice 13 Before the Lord: for he cometh, for he cometh to judge the
earth: he shall judge the world with righteousness, and the people with
his truth.
We have here instructions given to those who were to preach the gospel
to the nations what to preach, or to those who had themselves received
the gospel what account to give of it to their neighbours, what to say
among the heathen; and it is an illustrious prophecy of the setting up
of the kingdom of Christ upon the ruins of the devil's kingdom, which
began immediately after his ascension and will continue in the doing
till the mystery of God be finished.
I. Let it be told that the Lord reigns, the Lord Christ reigns, that
King whom God determined to set upon his holy hill of Zion. See how
this was first said among the heathen by Peter, Acts x. 42. Some of the
ancients added a gloss to this, which by degrees crept into the text,
The Lord reigneth from the tree (so Justin Martyr, Austin, and others,
quote it), meaning the cross, when he had this title written over him,
The King of the Jews. It was because he became obedient to death, even
the death of the cross, that God exalted him, and gave him a name above
every name, a throne above every throne. Some of the heathen came
betimes to enquire after him that was born King of the Jews, Matt. ii.
2. Now let them know that he has come and his kingdom is set up.
II. Let it be told that Christ's government will be the world's happy
settlement. The world also shall be established, that it shall not be
moved. The natural world shall be established. The standing of the
world, and its stability, are owing to the mediation of Christ. Sin had
given it a shock, and still threatens it; but Christ, as Redeemer,
upholds all things, and preserves the course of nature. The world of
mankind shall be established, shall be preserved, till all that belong
to the election of grace are called in, though a guilty provoking
world. The Christian religion, as far as it is embraced, shall
establish states and kingdoms, and preserve good order among men. The
church in the world shall be established (so some), that it cannot be
moved; for it is built upon a rock, and the gates of hell shall never
prevail against it; it is a kingdom that cannot be shaken.
III. Let them be told that Christ's government will be incontestably
just and righteous: He shall judge the people righteously (v. 10),
judge the world with righteousness, and with his truth, v. 13. Judging
is here put for ruling; and though this may be extended to the general
judgment of the world at the last day, which will be in righteousness
(Acts xvii. 31), yet it refers more immediately to Christ's first
coming, and the setting up of his kingdom in the world by the gospel.
He says himself, For judgment have I come into this world (John ix. 39;
xii. 31), and declares that all judgment was committed to him, John v.
22, 27. His ruling and judging with righteousness and truth signify, 1.
That all the laws and ordinances of his kingdom shall be consonant to
the rules and principles of eternal truth and equity, that is, to the
rectitude and purity of the divine nature and will. 2. That all his
administrations of government shall be just and faithful, and according
to what he has said. 3. That he shall rule in the hearts and
consciences of men by the commanding power of truth and the Spirit of
righteousness and sanctification. When Pilate asked our Saviour, Art
thou a king? he answered, For this cause came I into the world, that I
should bear witness unto the truth (John xviii. 37); for he rules by
truth, commands men's wills by informing their judgments aright.
IV. Let them be told that his coming draws nigh, that this King, this
Judge, standeth before the door; for he cometh, for he cometh. Enoch,
the seventh from Adam, said so. Behold, the Lord cometh, Jude 14.
Between this and his first coming the revolutions of many ages
intervened, and yet he came at the set time, and so sure will his
second coming be; though it is now long since it was said, Behold, he
comes in the clouds (Rev. i. 7) and he has not yet come. See 2 Pet.
iii. 4, &c.
V. Let them be called upon to rejoice in this honour that is put upon
the Messiah, and this great trust that is to be lodged in his hand (v.
11, 12): Let heaven and earth rejoice, the sea, the field, and all the
trees of the wood. The dialect here is poetical; the meaning is, 1.
That the days of the Messiah will be joyful days, and, as far as his
grace and government are submitted to, will bring joy along with them.
We have reason to give that place, that soul, joy into which Christ is
admitted. See an instance of both, Acts viii. When Samaria received the
gospel there was great joy in that city (v. 8), and, when the eunuch
was baptized, he went on his way rejoicing, v. 39. 2. That it is the
duty of every one of us to bid Christ and his kingdom welcome; for,
though he comes conquering and to conquer, yet he comes peaceably.
Hosanna, Blessed is he that cometh; and again, Hosanna, Blessed be the
kingdom of our father David (Mark xi. 9, 10); not only let the daughter
of Zion rejoice that her King comes (Zech. ix. 9), but let all rejoice.
3. That the whole creation will have reason to rejoice in the setting
up of Christ's kingdom, even the sea and the field; for, as by the sin
of the first Adam the whole creation was made subject to vanity, so by
the grace of the second Adam it shall, some way or other, first or
last, be delivered from the bondage of corruption into the glorious
liberty of the children of God, Rom. viii. 20, 21. 4. That there will,
in the first place, be joy in heaven, joy in the presence of the angels
of God; for, when the First-begotten was brought into the world, they
sang their anthems to his praise, Luke ii. 14. 5. That God will
graciously accept the holy joy and praises of all the hearty
well-wishers to the kingdom of Christ, be their capacity ever so mean.
The sea can but roar, and how the trees of the wood can show that they
rejoice I know not; but he that searches the heart knows what is the
mind of the Spirit, and understands the language, the broken language,
of the weakest.
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P S A L M S
PSALM XCVII.
This psalm dwells upon the same subject, and is set to the same tune,
with the foregoing psalm. Christ is the Alpha and the Omega of both;
they are both penned, and are both to be sung to his honour; and we
make nothing of them if we do not, in them, make melody with our hearts
to the Lord Jesus. He it is that reigns, to the joy of all mankind
(ver. 1); and his government speaks, I. Terror to his enemies; for he
is a prince of inflexible justice and irresistible power, ver. 2-7. II.
Comfort to his friends and loyal subjects, arising from his sovereign
dominion, the care he takes of his people, and the provision he makes
for them, ver. 8-12. In singing this psalm we must be affected with the
glory of the exalted Redeemer, must dread the lot of his enemies, and
think ourselves happy if we are of those that "kiss the son."
Righteousness and Glory of the Divine Government; Establishment of Christ's
Kingdom.
1 The Lord reigneth; let the earth rejoice; let the multitude of isles
be glad thereof. 2 Clouds and darkness are round about him:
righteousness and judgment are the habitation of his throne. 3 A fire
goeth before him, and burneth up his enemies round about. 4 His
lightnings enlightened the world: the earth saw, and trembled. 5 The
hills melted like wax at the presence of the Lord, at the presence of
the Lord of the whole earth. 6 The heavens declare his righteousness,
and all the people see his glory. 7 Confounded be all they that serve
graven images, that boast themselves of idols: worship him, all ye
gods.
What was to be said among the heathen in the foregoing psalm (v. 10) is
here said again (v. 1) and is made the subject of this psalm, and of
psalm xcix. The Lord reigns; that is the great truth here laid down.
The Lord Jehovah reigns, he that made the world governs it; he that
gave being gives motion and power, gives law and commission, gives
success and event. Every man's judgment proceeds from the Lord, from
his counsel and providence, and in all affairs, both public and
private, he performs the thing which he himself has appointed. The Lord
Jesus reigns; the providential kingdom is twisted in with the
mediatorial and the administration of both is in the hand of Christ,
who therefore is both the head of the church and head over all things
to the church. The kingdom of Christ is so constituted that,
I. It may be matter of joy to all; and it will be so if it be not their
own fault. Let the earth rejoice, for hereby it is established (Ps.
xcvi. 10); it is honoured and enriched, and, in part, rescued from the
vanity which by sin it is made subject to. Not only let the people of
Israel rejoice in him as King of the Jews, and the daughter of Zion as
her King, but let all the earth rejoice in his elevation; for the
kingdoms of the world shall, more or less, sooner or later, become his
kingdoms: Let the multitude of isles, the many or great isles, be glad
thereof. This is applicable to our country, which is a great isle, and
has many belonging to it; at least, it speaks comfort in general to the
Gentiles, whose countries are called the isles of the Gentiles, Gen. x.
5. There is enough in Christ for the multitude of the isles to rejoice
in; for, though many have been made happy in him, yet still there is
room. All have reason to rejoice in Christ's government. 1. In the
equity of it. There is an incontestable justice in all the acts of his
government, both legislative and judicial. Sometimes indeed clouds and
darkness are round about him; his dispensations are altogether
unaccountable; his way is in the sea and his path in the great waters.
We are not aware of what he designs, what he drives at; nor is it fit
that we should be let into the secrets of his government. There is a
depth in his counsels, which we must not pretend to fathom. But still
righteousness and judgment are the habitation of his throne; a golden
thread of justice runs through the whole web of his administration. In
this he resides, for it is his habitation. In this he rules, for it is
the habitation of his throne. His commandments are, and will be, all
righteous. Righteousness and judgment are the basis of his throne (so
Dr. Hammond); for therefore his throne is for ever and ever, because
his sceptre is a right sceptre, Ps. xlv. 6. The throne is established
in righteousness. Even the heavens declare his righteousness (v. 6); it
is as conspicuous and as illustrious as the heavens themselves. The
angels of heaven will declare it, who are employed as messengers in the
administration of his government and therefore know more of it than any
of his creatures. His righteousness is incontestable; for who can
contradict or dispute what the heavens declare? Ps. l. 6. 2. In the
extent of it in the upper and lower world. (1.) All the men on earth
are under his government; either he is served by them or he serves
himself by them. All the people see his glory, or may see it. The glory
of God, in the face of Christ, was made to shine in distant countries,
among many people, more or less among all people; the gospel was
preached, for aught we know, in all languages, Acts ii. 5, 11. Miracles
were wrought in all nations, and so all the people saw his glory. Have
they not heard? Rom. x. 18. (2.) All the angels in heaven are so.
Perhaps we should not have found this truth in those words (v. 7),
Worship him, all you gods, if we had not been directed to it by the
inspired apostle, who, from the Septuagint version of those words,
makes the Messiah to be introduced into the upper world at the
ascension with this charge (Heb. i. 6), Let all the angels of God
worship him, which helps us to a key to this whole psalm, and shows us
that it must be applied to the exalted Redeemer, who has gone into
heaven, and is on the right hand of God, which intimates that all power
is given him both in heaven and earth, angels, authorities, and powers,
being made subject unto him, 1 Pet. iii. 22. This speaks the honour of
Christ, that he has such worshippers, and the honour of all good
Christians, that they have such fellow-worshippers.
II. Christ's government, though it may be matter of joy to all, will
yet be matter of terror to some, and it is their own fault that it is
so, v. 3-5, 7. Observe,
1. When the kingdom of Christ was to be set up in the world, after his
ascension, it would meet with many enemies, and much opposition would
be given to it. He that reigns, to the joy of the whole earth, yet, as
he has his subjects, so he has his enemies (v. 3), that not only will
not have him to reign over them, but would not have him to reign at
all, that not only will not enter into the kingdom of heaven
themselves, but do all they can to hinder those that are entering,
Matt. xxiii. 13. This was fulfilled in the enmity of the unbelieving
Jews to the gospel of Christ, and the violent persecution which in all
places they stirred up against the preachers and professors of it.
These enemies are here called hills (v. 5), for their height, and
strength, and immovable obstinacy. It was the princes of this world
that crucified the Lord of glory, 1 Cor. ii. 8; Ps. ii. 2.
2. The opposition which the Jews gave to the setting up of Christ's
kingdom turned to their own ruin. Their persecuting the apostles, and
forbidding them to speak to the Gentiles, filled up their sin, and
brought wrath upon them to the uttermost, 1 Thess. ii. 15, 16. That
wrath is here compared, (1.) To consuming fire, which goes before him,
and burns up his enemies, that have made themselves like chaff and
stubble, and have set the briers and thorns before him in battle, Isa.
xxvii. 4. This fire of divine wrath will not only burn the rubbish upon
the hills, but will even melt the hills themselves like wax, v. 5. When
our God appears as a consuming fire even rocks will be wax before him.
The most resolute and daring opposition will be baffled at the presence
of the Lord. His very presence is enough to shame and sink it, for he
is the Lord of the whole earth, by whom all the children of men are
manageable and to whom they are accountable. Men hate and persecute
God's people, because they think him absent, that the Lord has forsaken
the earth; but, when he manifests his presence, they melt. (2.) To
amazing lightnings (v. 4), which strike a terror upon many. The
judgments God brought upon the enemies of Christ's kingdom were such as
all the world took notice of with terror: The earth saw and trembled,
and the ears of all that heard were made to tingle. This was fulfilled
in the destruction of Jerusalem and the Jewish nation by the Romans,
about forty years after Christ's resurrection, which, like fire, wholly
destroyed that people, and, like lightning, astonished all their
neighbours (Deut. xxix. 24); but the heavens declare God's
righteousness in it, and all the people, to this day, see his glory, in
those lasting monuments of his justice, the scattered Jews.
3. Idolaters also would be put to confusion by the setting up of
Christ's kingdom (v. 7): Confounded be all those who serve graven
images, the Gentile world, who did service to those that by nature are
no gods (Gal. iv. 8), who boasted themselves of idols as their
protectors and benefactors. Did those that served idols boast of them,
and shall the servants of the living God distrust him, or be ashamed of
him? Let those be ashamed that serve graven images. (1.) This is a
prayer for the conversion of the Gentiles, that those who have been so
long serving dumb idols may be convinced of their error, ashamed of
their folly, and may, by the power of Christ's gospel, be brought to
serve the only living and true God, and may be as much ashamed of their
idols as ever they were proud of them. See Isa. ii. 20, 21. (2.) This
is a prophecy of the ruin of those that would not be reformed and
reclaimed from their idolatry; they shall be confounded by the
destruction of Paganism in the Roman empire, which was fulfilled about
300 years after Christ, so much to the terror of idolaters that some
think it was the revolution under Constantine that made even the mighty
men say to the rocks, Fall on us and hide us, Rev. vi. 15, 16. This
prayer and prophecy are still in force against antichristian idolaters,
who may here read their doom: Confounded be all those that worship
graven images, v. 7. See Jer. xlviii. 13.
Zion Rejoicing in the Reign of Christ.
8 Zion heard, and was glad; and the daughters of Judah rejoiced because
of thy judgments, O Lord. 9 For thou, Lord, art high above all the
earth: thou art exalted far above all gods. 10 Ye that love the Lord,
hate evil: he preserveth the souls of his saints; he delivereth them
out of the hand of the wicked. 11 Light is sown for the righteous,
and gladness for the upright in heart. 12 Rejoice in the Lord, ye
righteous; and give thanks at the remembrance of his holiness.
The kingdom of the Messiah, like the pillar of cloud and fire, as it
has a dark side towards the Egyptians, so it has a bright side towards
the Israel of God. It is set up in spite of opposition; and then the
earth saw and trembled (v. 4), but Zion heard and was glad, very glad,
to hear of the conversion of some and of the confusion of others, that
is, the conquest of all that stood it out against Christ. Rejoice
greatly, O daughter of Zion! for behold thy king comes unto thee, Zech.
ix. 9. And not Zion only, where the temple was, but even the daughters
of Judah, rejoiced; the common people, the inhabitants of the villages,
they shall triumph in Christ's victories. The command (v. 1) is, Let
the earth rejoice; but it is only the sons of Zion and the daughters of
Judah that do rejoice. All should bid the kingdom of the Messiah
welcome, but few do. Now here observe,
I. The reasons that are given for Zion's joy in the government of the
Redeemer. The faithful servants of God may well rejoice and be glad, 1.
Because God is glorified, and whatever redounds to his honour is very
much his people's pleasure. They rejoice because of thy judgments, O
Lord! which may take in both the judgments of his mouth and the
judgments of his hand, the word of his gospel and his works wrought for
the propagating of it, miracles and marvellous providences; for in
these we must own, "Thou, Lord, art high above all the earth (v. 9);
thou hast manifested thy sovereignty in the kingdom of nature, and thy
command of all its powers, and thy dominion over all nations, over all
hearts; thou art exalted far above all gods"--all deputed gods, that
is, princes--all counterfeit gods, that is, idols. The exaltation of
Christ, and the advancement of God's glory among men thereby, are the
rejoicing of all the saints. 2. Because care is taken for their safety.
Those that pay allegiance to Christ as a King shall be sure of his
protection. Princes are the shields of the earth; Christ is so to his
subjects; they may put their trust under his shadow and rejoice in it,
for (v. 10) He preserves the souls of the saints; he preserves their
lives as long as he has any work for them to do, and wonderfully
delivers them many a time out of the hand of the wicked, their
persecutors that thirst after their blood; for precious in the sight of
the Lord is the death of his saints. But something more is meant than
their lives; for those that will be his disciples must be willing to
lay down their lives, and not indent for the securing of them. It is
the immortal soul that Christ preserves, the inward man, which may be
renewed more and more when the outward man decays. He will preserve the
souls of his saints from sin, from apostasy, and despair, under their
greatest trials; he will deliver them out of the hands of the wicked
one that seeks to devour them; he will preserve them safely to his
heavenly kingdom, 2 Tim. iv. 18. They have therefore reason to be glad,
being thus safe. 3. Because provision is made for their comfort. Those
that rejoice in Christ Jesus, and in his exaltation, have fountains of
joy treasured up for them, which will be opened sooner or later (v.
11): Light is sown for the righteous, that is, gladness for the upright
in heart. The subjects of Christ's kingdom are told to expect
tribulation in the world. They must suffer by its malice, and must not
share in its mirth; yet let them know, to their comfort, that light is
sown for them; it is designed and prepared for them. What is sown will
come up again in due time; though, like a winter seedness, it may lie
long under the clods, and seem to be lost and buried, yet it will
return in a rich and plentiful increase. God's goodness shall be sure
of a harvest in the appointed weeks. Those that sow in tears shall,
without fail, reap in joy, Ps. cxxvi. 5, 6. Christ told his disciples,
at parting (John xvi. 20), You shall be sorrowful, but your sorrow
shall be turned into joy. Gladness is sure to the upright in heart, to
those only that are sincere in religion. The joy of the hypocrite is
but for a moment. There is no serenity without a lasting sincerity,
II. The rules that are given for Zion's joy. 1. Let it be a pure and
holy joy. "You that love the Lord Jesus, that love his appearing and
kingdom, that love his word and his exaltation, see that you hate evil,
the evil of sin, every thing that is offensive to him and will throw
you out of his favour." Note, A true love to God will show itself in a
real hatred of all sin, as that abominable thing which he hates. The
joy of the saints should likewise confirm their antipathy to sin and
divine comforts should put their mouths out of taste for sensual
pleasures. 2. Let the joy terminate in God (v. 12): Rejoice in the
Lord, you righteous. Let all the streams of comfort, which flow to us
in the channel of Christ's kingdom, lead us to the fountain, and oblige
us to rejoice in the Lord. All the lines of joy must meet in him as in
the centre. See Phil. iii. 3; iv. 4. 3. Let it express itself in praise
and thanksgiving: Give thanks at the remembrance of his holiness.
Whatever is the matter of our rejoicing ought to be the matter of our
thanksgiving, and particularly the holiness of God. Those that hate sin
themselves are glad that God does so, in hopes that therefore he will
not suffer it to have dominion over them. Note, (1.) We ought to be
much in the remembrance of God's holiness, the infinite purity,
rectitude, and perfection of the divine nature. We must be ever mindful
of his holy covenant, which he has confirmed with an oath by his
holiness. (2.) We ought to give thanks at the remembrance of his
holiness, not only give him the glory of it as it is an honour to him,
but give him thanks for it as it is a favour to us; and an unspeakable
favour it will be if, through grace, we are partakers of his holiness.
It is God's holiness which, above all his attributes, the angels
celebrate. Isa. vi. 3, Holy, holy, holy. Sinners tremble, but saints
rejoice, at the remembrance of God's holiness, Ps. xxx. 4.
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P S A L M S
PSALM XCVIII.
This psalm is to the same purport with the two foregoing psalms; it is
a prophecy of the kingdom of the Messiah, the settling of it up in the
world, and the bringing of the Gentiles into it. The Chaldee entitles
it a prophetic psalm. It sets forth, I. The glory of the Redeemer, ver.
1-3. II. The joy of the redeemed, ver. 4-9. If we in a right manner
give to Christ this glory, and upon right grounds take to ourselves
this joy, in singing this psalm, we sing it with understanding. If
those who saw Christ's triumph thus, much more reason have we to do so
who see these things accomplished and share in the better things
provided for us, Heb. xi. 40.
An Invitation to Praise.
A psalm.
1 O sing unto the Lord a new song; for he hath done marvellous things:
his right hand, and his holy arm, hath gotten him the victory. 2 The
Lord hath made known his salvation: his righteousness hath he openly
showed in the sight of the heathen. 3 He hath remembered his mercy
and his truth toward the house of Israel: all the ends of the earth
have seen the salvation of our God.
We are here called upon again to sing unto the Lord a new song, as
before, Ps. xcvi. 1. "Sing a most excellent song, the best song you
have." Let the song of Christ's love be like Solomon's on that subject,
a song of songs. A song of praise for redeeming love is a new song,
such a song as had not been sung before; for this is a mystery which
was hidden from ages and generations. Converts sing a new song, very
different from what they had sung; they change their wonder and change
their joy, and therefore change their note. If the grace of God put a
new heart into our breasts, it will therewith put a new song into our
mouths. In the new Jerusalem there will be new songs sung, that will be
new to eternity, and never wax old. Let this new song be sung to the
praise of God, in consideration of these four things:--
I. The wonders he has wrought: He has done marvellous things, v. 1.
Note, The work of our salvation by Christ is a work of wonder. If we
take a view of all the steps of it from the contrivance of it, and the
counsels of God concerning it before all time, to the consummation of
it, and its everlasting consequences when time shall be no more, we
shall say, God has in it done marvellous things; it is all his doing
and it is marvellous in our eyes. The more it is known the more it will
be admired.
II. The conquests he has won: His right hand and his holy arm have
gotten him the victory. Our Redeemer has surmounted all the
difficulties that lay in the way of our redemption, has broken through
them all, and was not discouraged by the services or sufferings
appointed him. He has subdued all the enemies that opposed it, has
gotten the victory over Satan, disarmed him, and cast him out of his
strong-holds, has spoiled principalities and powers (Col. ii. 15), has
taken the prey from the mighty (Isa. xlix. 24), and given death his
death's wound. He has gotten a clear and complete victory, not only for
himself, but for us also, for we through him are more than conquerors.
He got this victory by his own power; there was none to help, none to
uphold, none that durst venture into the service; but his right hand
and his holy arm, which are always stretched out with good success,
because they are never stretched out but in a good cause, these have
gotten him the victory, have brought him relief or deliverance. God's
power and faithfulness, called here his right hand and his holy arm,
brought relief to the Lord Jesus, in raising him from the dead, and
exalting him personally to the right hand of God; so Dr. Hammond.
III. The discoveries he has made to the world of the work of
redemption. What he has wrought for us he has revealed to us, and both
by his Son; the gospel-revelation is that on which the gospel-kingdom
is founded--the word which God sent, Acts x. 36. The opening of the
sealed book is that which is to be celebrated with songs of praise
(Rev. v. 8), because by it was brought to light the mystery which had
long been hid in God. Observe, 1. The subject of this discovery--his
salvation and his righteousness, v. 3. Righteousness and salvation are
often put together; as Isa. lxi. 10; xlvi. 13; li. 5, 6, 8. Salvation
denotes the redemption itself, and righteousness the way in which it
was wrought, by the righteousness of Christ. Or the salvation includes
all our gospel-privileges and the righteousness all our gospel-duties;
both are made known, for God has joined them together, and we must not
separate them. Or righteousness is here put for the way of our
justification by Christ, which is revealed in the gospel to be by
faith, Rom. i. 17. 2. The plainness of this discovery. He has openly
shown it, not in types and figures as under the law, but it is written
as with a sunbeam, that he that runs may read it. Ministers are
appointed to preach it with all plainness of speech. 3. The extent of
this discovery. It is made in the sight of the heathen, and not of the
Jews only: All the ends of the earth have seen the salvation of our
God; for to the Gentiles was the word of salvation sent.
IV. The accomplishment of the prophecies and promises of the Old
Testament, in this (v. 3): He has remembered his mercy and his truth
towards the house of Israel. God had mercy in store for the seed of
Abraham, and had given them many and great assurances of the kindness
he designed them in the latter days; and it was in pursuance of all
those that he raised up his Son Jesus to be not only a light to lighten
the Gentiles, but the glory of his people Israel; for he sent him, in
the first place, to bless them. God is said, in sending Christ, to
perform the mercy promised to our fathers, and to remember the holy
covenant, Luke i. 72. It was in consideration of that, and not of their
merit.
An Invitation to Praise.
4 Make a joyful noise unto the Lord, all the earth: make a loud noise,
and rejoice, and sing praise. 5 Sing unto the Lord with the harp;
with the harp, and the voice of a psalm. 6 With trumpets and sound of
cornet make a joyful noise before the Lord, the King. 7 Let the sea
roar, and the fulness thereof; the world, and they that dwell therein.
8 Let the floods clap their hands: let the hills be joyful together
9 Before the Lord; for he cometh to judge the earth: with righteousness
shall he judge the world, and the people with equity.
The setting up of the kingdom of Christ is here represented as a matter
of joy and praise.
I. Let all the children of men rejoice in it, for they all have, or may
have, benefit by it. Again and again we are here called upon by all
ways and means possible to express our joy in it and give God praise
for it: Make a joyful noise, as before, Ps. xcv. 1, 2. Make a loud
noise, as those that are affected with those glad tidings and are
desirous to affect others with them. Rejoice and sing praise, sing
Hosannas (Matt. xxi. 9), sing Hallelujahs, Rev. xix. 6. Let him be
welcomed to the throne, as new kings are, with acclamations of joy and
loud shouts, till the earth ring again, as when Solomon was proclaimed,
1 Kings i. 40. And let the shouts of the crowd be accompanied with the
singers and players on instruments (Ps. lxxvii. 7; lxvi. 25), as is
usual in such solemnities. 1. Let sacred songs attend the new King:
"Sing praise, sing with the voice of a psalm. Express your joy; thus
proclaim it, thus excite it yet more, and thus propagate it among
others." 2. Let these be assisted with sacred music, not only with the
soft and gentle melody of the harp, but since it is a victorious King
whose glory is to be celebrated, who goes forth conquering and to
conquer, let him be proclaimed with the martial sound of the trumpet
and cornet, v. 6. Let all this joy be directed to God, and expressed in
a solemn religious manner: Make a joyful noise to the Lord, v. 4. Sing
to the Lord, (v. 5); do it before the Lord, the King, v. 6. Carnal
mirth is an enemy to this holy joy. When David danced before the ark he
pleaded that it was before the Lord; and the piety and devotion of the
intention not only vindicated what he did, but commended it. We must
rejoice before the Lord whenever we draw near to him (Deut. xii. 12),
before the Lord Jesus, and before him, not only as the Saviour, but as
the King, the King of kings, the church's King, and our King.
II. Let the inferior creatures rejoice in it, v. 7-9. This is to the
same purport with what we had before (Ps. xcvi. 11-13): Let the sea
roar, and let that be called, not as it used to be, a dreadful noise,
but a joyful noise; for the coming of Christ, and the salvation wrought
out by him, have quite altered the property of the troubles and terrors
of this world, so that when the floods lift up their voice, lift up
their waves, we must not construe that to be the sea roaring against
us, but rather rejoicing with us. Let the floods express their joy, as
men do when they clap their hands; and let the hills, that trembled for
fear before God when he came down to give the law at Mount Sinai, dance
for joy before him when his gospel is preached and that word of the
Lord goes forth from Zion in a still small voice: Let the hills be
joyful together before the Lord. This intimates that the kingdom of
Christ would be a blessing to the whole creation; but that, as the
inferior creatures declare the glory of the Creator (Ps. xix. 1), so
they declare the glory of the Redeemer, for by him all things not only
subsist in their being, but consist in their order. It intimates
likewise that the children of men would be wanting in paying their due
respects to the Redeemer, and therefore that he must look for his
honour from the sea and the floods, which would shame the stupidity and
ingratitude of mankind. And perhaps respect is here had to the new
heavens and the new earth, which we yet, according to his promise, look
for (2 Pet. iii. 13), and this second mention of his coming (after the
like, Ps. xcvi.) may principally refer to his second coming, when all
these things shall be so dissolved as to be refined; then shall he come
to judge the world with righteousness. In the prospect of that day all
that are sanctified do rejoice, and even the sea, and the floods, and
the hills, would rejoice if they could. One would think that Virgil had
these psalms in his eye, as well as the oracles of the Cumean Sibyl, in
his fourth eclogue, where he either ignorantly or basely applies to
Asinius Pollio the ancient prophecies, which at that time were expected
to be fulfilled; for he lived in the reign of Augustus Cæsar, a little
before our Saviour's birth. He owns they looked for the birth of a
child from heaven that should be a great blessing to the world, and
restore the golden age:--
Jam nova progenies coelo demittitur alto--
A new race descends from the lofty sky;
and that should take away sin:--
Te duce, si qua manent sceleris vestigia nostri,
Irrita perpetua solvent formidine terras--
Thy influence shall efface every stain of corruption,
And free the world from alarm.
Many other things he says of this long-looked-for child, which
Ludovicus Vives, in his notes on that eclogue, thinks applicable to
Christ; and he concludes, as the psalmist here, with a prospect of the
rejoicing of the whole creation herein:--
Aspice, venturo lætentur ut omnia sæclo--
See how this promis'd age makes all rejoice.
And, if all rejoice, why should not we?
__________________________________________________________________
P S A L M S
PSALM XCIX.
Still we are celebrating the glories of the kingdom of God among men,
and are called upon to praise him, as in the foregoing psalms; but
those psalms looked forward to the times of the gospel, and prophesied
of the graces and comforts of those times; this psalm seems to dwell
more upon the Old-Testament dispensation and the manifestation of God's
glory and grace in that. The Jews were not, in expectation of the
Messiah's kingdom and the evangelical worship, to neglect the divine
regimen they were then under, and the ordinances that were then given
them, but in them to see God reigning, and to worship before him
according to the law of Moses. Prophecies of good things to come must
not lessen our esteem of good things present. To Israel indeed
pertained the promises, which they were bound to believe; but to them
pertained also the giving of the law, and the service of God, which
they were also bound dutifully and conscientiously to attend to, Rom.
ix. 4. And this they are called to do in this psalm, where yet there is
much of Christ, for the government of the church was in the hands of
the eternal Word before he was incarnate; and, besides, the ceremonial
services were types and figures of evangelical worship. The people of
Israel are here required to praise and exalt God, and to worship before
him, in consideration of these two things:--I. The happy constitution
of the government they were under, both in sacred and civil things,
ver. 1-5. II. Some instances of the happy administration of it, ver.
6-9. In singing this psalm we must set ourselves to exalt the name of
God, as it is made known to us in the gospel, which we have much more
reason to do than those had who lived under the law.
The Dominion of God.
1 The Lord reigneth; let the people tremble: he sitteth between the
cherubims; let the earth be moved. 2 The Lord is great in Zion; and
he is high above all the people. 3 Let them praise thy great and
terrible name; for it is holy. 4 The king's strength also loveth
judgment; thou dost establish equity, thou executest judgment and
righteousness in Jacob. 5 Exalt ye the Lord our God, and worship at
his footstool; for he is holy.
The foundation of all religion is laid in this truth, That the Lord
reigns. God governs the world by his providence, governs the church by
his grace, and both by his Son. We are to believe not only that the
Lord lives, but that the Lord reigns. This is the triumph of the
Christian church, and here it was the triumph of the Jewish church,
that Jehovah was their King; and hence it is inferred, Let the people
tremble, that is, 1. Let even the subjects of this kingdom tremble; for
the Old-Testament dispensation had much of terror in it. At Mount Sinai
Israel, and even Moses himself, did exceedingly fear and quake; and
then God was terrible in his holy places. Even when he appeared in his
people's behalf, he did terrible things. But we are not now come to
that mount that burned with fire, Heb. xii. 18. Now that the Lord
reigns let the earth rejoice. Then he ruled more by the power of holy
fear; now he rules by the power of holy love. 2. Much more let the
enemies of this kingdom tremble; for he will either bring them into
obedience to his golden sceptre or crush them with his iron rod. The
Lord reigns, though the people be stirred with indignation at it;
though they fret away all their spirits, their rage is all in vain. He
will set his King upon his holy hill of Zion in spite of them (Ps. ii.
1-6); first, or last, he will make them tremble, Rev. vi. 15, &c. The
Lord reigns, let the earth be moved. Those that submit to him shall be
established, and not moved (Ps. xcvi. 10); but those that oppose him
will be moved. Heaven and earth shall be shaken, and all nations; but
the kingdom of Christ is what cannot be moved; the things which cannot
be shaken shall remain, Heb. xii. 27. In these is continuance, Isa.
lxiv. 5.
God's kingdom, set up in Israel, is here made the subject of the
psalmist's praise.
I. Two things the psalmist affirms:--1. God presided in the affairs of
religion: He sitteth between the cherubim (v. 1), as on his throne, to
give law by the oracles thence delivered--as on the mercy-seat, to
receive petitions. This was the honour of Israel, that they had among
them the Shechinah, or special presence of God, attended by the holy
angels; the temple was the royal palace, and the Holy of holies was the
presence-chamber. The Lord is great in Zion (v. 2); there he is known
and praised (Ps. lxxvi. 1, 2); there he is served as great, more than
any where else. He is high there above all people; as that which is
high is exposed to view, and looked up to, so in Zion the perfections
of the divine nature appear more conspicuous and more illustrious than
any where else. Therefore let those that dwell in Zion, and worship
there, praise thy great and terrible name, and give thee the glory due
unto it, for it is holy. The holiness of God's name makes it truly
great to his friends and terrible to his enemies, v. 3. This is that
which those above adore--Holy, holy, holy. 2. He was all in all in
their civil government, v. 4. As in Jerusalem was the testimony of
Israel, whither the tribes went up, so there were set thrones of
judgment, Ps. cxxii. 4, 5. Their government was a theocracy. God raised
up David to rule over them (and some think this psalm was penned upon
occasion of his quiet and happy settlement in the throne) and he is the
king whose strength loves judgment. He is strong; all his strength he
has from God; and his strength is not abused for the support of any
wrong, as the power of great princes often is, but it loves judgment.
He does justice with his power, and does it with delight; and herein he
was a type of Christ, to whom God would give the throne of his father
David, to do judgment and justice. He has power to crush, but his
strength loves judgment; he does not rule with rigour, but with
moderation, with wisdom, and with tenderness. The people of Israel had
a good king; but they are here taught to look up to God as he by whom
their king reigns: Thou dost establish equity (that is, God gave them
those excellent laws by which they were governed), and thou executest
judgment and righteousness in Jacob; he not only by his immediate
providences often executed and enforced his own laws, but took care for
the administration of justice among them by civil magistrates, who
reigned by him and by him did decree justice. Their judges judged for
God, and their judgment was his, 2 Chron. xix. 6.
II. Putting these two things together, we see what was the happiness of
Israel above any other people, as Moses had described it (Deut. iv. 7,
8), that they had God so nigh unto them, sitting between the cherubim,
and that they had statutes and judgments so righteous, by which equity
was established, and God himself ruled in Jacob, from which he infers
this command to that happy people (v. 5): "Exalt you the Lord our God,
and worship at his footstool; give him the glory of the good government
you are under, as it is now established, both in church and state."
Note, 1. The greater the public mercies are which we have a share in
the more we are obliged to bear a part in the public homage paid to
God: the setting up of the kingdom of Christ, especially, ought to be
the matter of our praise. 2. When we draw night to God, to worship him,
our hearts must be filled with high thoughts of him, and he must be
exalted in our souls. 3. The more we abase ourselves, and the more
prostrate we are before God, the more we exalt him. We must worship at
his footstool, at his ark, which was as the footstool to the mercy-seat
between the cherubim; or we must cast ourselves down upon the pavement
of his courts; and good reason we have to be thus reverent, for he is
holy, and his holiness should strike an awe upon us, as it does on the
angels themselves, Isa. vi. 2, 3.
Divine Justice and Mercy.
6 Moses and Aaron among his priests, and Samuel among them that call
upon his name; they called upon the Lord, and he answered them. 7 He
spake unto them in the cloudy pillar: they kept his testimonies, and
the ordinance that he gave them. 8 Thou answeredst them, O Lord our
God: thou wast a God that forgavest them, though thou tookest vengeance
of their inventions. 9 Exalt the Lord our God, and worship at his
holy hill; for the Lord our God is holy.
The happiness of Israel in God's government is here further made out by
some particular instances of his administration, especially with
reference to those that were, in their day, the prime leaders and most
active useful governors of that people--Moses, Aaron, and Samuel, in
the two former of whom the theocracy or divine government began (for
they were employed to form Israel into a people) and in the last of
whom that form of government, in a great measure, ended; for when the
people rejected Samuel, and urged him to resign, they are said to
reject God himself, that he should not be so immediately their king as
he had been (1 Sam. viii. 7), for now they would have a king, like all
the nations. Moses, as well as Aaron, is said to be among his priests,
for he executed the priest's office till Aaron was settled in it and he
consecrated Aaron and his sons; therefore the Jews call him the priest
of the priests. Now concerning these three chief rulers observe,
I. The intimate communion they had with God, and the wonderful favour
to which he admitted them. None of all the nations of the earth could
produce three such men as these, that had such an intercourse with
Heaven, and whom God knew by name, Exod. xxxiii. 17. Here is, 1. Their
gracious observance of God. No kingdom had men that honoured God as
these three men of the kingdom of Israel did. They honoured him, (1.)
By their prayers. Samuel, though not among his priests, yet was among
those that called on his name; and for this they were all famous, They
called upon the Lord; they relied not on their own wisdom or virtue,
but in every emergency had recourse to God, towards him was their
desire, and on him their dependence. (2.) By their obedience: They kept
his testimonies, and the ordinances that he gave them; they made
conscience of their duty, and in every thing made God's word and law
their rule, as knowing that unless they did so they could not expect
their prayers should be answered, Prov. xxviii. 9. Moses did all
according to the pattern shown him; it is often repeated, According to
all that God commanded Moses, so did he. Aaron and Samuel did likewise.
Those were the greatest men and most honourable that were most eminent
for keeping God's testimonies and conforming to the rule of his word.
2. God's gracious acceptance of them: He answered them, and granted
them the things which they called upon him for. They all wonderfully
prevailed with God in prayer; miracles were wrought at their special
instance and request; nay, he not only condescended to do that for them
which they desired, as a prince for a petitioner, but he communed with
them as one friend familiarly converses with another (v. 7): He spoke
unto them in the cloudy pillar. He often spoke to Samuel; from his
childhood the word of the Lord came to him, and, probably, sometimes he
spoke to him by a bright cloud overshadowing him: however, to Moses and
Aaron he often spoke out of the famous cloudy pillar, Exod. xvi. 10;
Num. xii. 5. Israel are now reminded of this, for the confirming of
their faith, that though they had not every day such sensible tokens of
God's presence as the cloudy pillar was, yet to those that were their
first founders, and to him that was their great reformer, God was
pleased thus to manifest himself.
II. The good offices they did to Israel. They interceded for the
people, and for them also they obtained many an answer of peace. Moses
stood in the gap, and Aaron between the living and the dead; and, when
Israel was in distress, Samuel cried unto the Lord for them, 1 Sam.
vii. 9. This is here referred to (v. 8): "Thou answeredst them, O Lord
our God! and, at their prayer, thou wast a God that forgavest the
people they prayed for; and, though thou tookest vengeance of their
inventions, yet thou didst not cut them off from being a people, as
their sin deserved." "Thou wast a God that wast propitious for them (so
Dr. Hammond), for their sakes, and sparedst the people at their
request, even when thou wast about to take vengeance of their
inventions, that is, when thy wrath was so highly provoked against them
that it was just ready to break in upon them, to their utter
overthrow." These were some of the many remarkable instances of God's
dominion in Israel, more than in any other nation, for which the people
are again called upon to praise God (v. 9): "Exalt the Lord our God, on
account of what he has done for us formerly, as well as of late, and
worship at his holy hill of Zion, on which he has now set his temple
and will shortly set his King (Ps. ii. 6), the former a type of the
latter; there, as the centre of unity, let all God's Israel meet, with
their adorations, for the Lord our God is holy, and appears so, not
only in his holy law, but in his holy gospel."
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P S A L M S
PSALM C.
It is with good reason that many sing this psalm very frequently in
their religious assemblies, for it is very proper both to express and
to excite pious and devout affections towards God in our approach to
him in holy ordinances; and, if our hearts go along with the words, we
shall make melody in it to the Lord. The Jews say it was penned to be
sung with their thank-offerings; perhaps it was; but we say that as
there is nothing in it peculiar to their economy so its beginning with
a call to all lands to praise God plainly extends it to the
gospel-church. Here, I. We are called upon to praise God and rejoice in
him, ver. 1, 2, 4. II. We are furnished with matter for praise; we must
praise him, considering his being and relation to us (ver. 3) and his
mercy and truth, ver. 5. These are plain and common things, and
therefore the more fit to be the matter of devotion.
Importunate Exhortations to Praise God; Motives for Praising God.
A psalm of praise.
1 Make a joyful noise unto the Lord, all ye lands. 2 Serve the Lord
with gladness: come before his presence with singing. 3 Know ye that
the Lord he is God: it is he that hath made us, and not we ourselves;
we are his people, and the sheep of his pasture. 4 Enter into his
gates with thanksgiving, and into his courts with praise: be thankful
unto him, and bless his name. 5 For the Lord is good; his mercy is
everlasting; and his truth endureth to all generations.
Here, I. The exhortations to praise are very importunate. The psalm
does indeed answer to the title, A psalm of praise; it begins with that
call which of late we have several times met with (v. 1), Make a joyful
noise unto the Lord, all you lands, or all the earth, all the
inhabitants of the earth. When all nations shall be discipled, and the
gospel preached to every creature, then this summons will be fully
answered to. But, if we take the foregoing psalm to be (as we have
opened it) a call to the Jewish church to rejoice in the administration
of God's kingdom, which they were under (as the four psalms before it
were calculated for the days of the Messiah), this psalm, perhaps, was
intended for proselytes, that came over out of all lands to the Jews'
religion. However, we have here, 1. A strong invitation to worship God;
not that God needs us, or any thing we have or can do, but it is his
will that we should serve the Lord, should devote ourselves to his
service and employ ourselves in it; and that we should not only serve
him in all instances of obedience to his law, but that we should come
before his presence in the ordinances which he has appointed and in
which he has promised to manifest himself (v. 2), that we should enter
into his gates and into his courts (v. 4), that we should attend upon
him among his servants, and keep there where he keeps court. In all
acts of religious worship, whether in secret or in our families, we
come into God's presence, and serve him; but it is in public worship
especially that we enter into his gates and into his courts. The people
were not permitted to enter into the holy place; there the priests only
went in to minister. But let the people be thankful for their place in
the courts of God's house, to which they were admitted and where they
gave their attendance. 2. Great encouragement given us, in worshipping
God, to do it cheerfully (v. 2): Serve the Lord with gladness. This
intimates a prediction that in gospel-times there should be special
occasion for joy; and it prescribes this as a rule of worship: Let God
be served with gladness. By holy joy we do really serve God; it is an
honour to him to rejoice in him; and we ought to serve him with holy
joy. Gospel-worshippers should be joyful worshippers; if we serve God
in uprightness, let us serve him with gladness. We must be willing and
forward to it, glad when we are called to go up to the house of the
Lord (Ps. cxxii. 1), looking upon it as the comfort of our lives to
have communion with God; and we must be pleasant and cheerful in it,
must say, It is good to be here, approaching to God, in every duty, as
to God our exceeding Joy, Ps. xliii. 4. We must come before his
presence with singing, not only songs of joy, but songs of praise.
Enter into his gates with thanksgiving, v. 4. We must not only comfort
ourselves, but glorify God, with our joy, and let him have the praise
of that which we have the pleasure of. Be thankful to him and bless his
name; that is, (1.) We must take it as a favour to be admitted into his
service, and give him thanks that we have liberty of access to him,
that we have ordinances instituted and opportunity continued of waiting
upon God in those ordinances. (2.) We must intermix praise and
thanksgiving with all our services. This golden thread must run through
every duty (Heb. xiii. 15), for it is the work of angels. In every
thing give thanks, in every ordinance, as well as in every providence.
II. The matter of praise, and motives to it, are very important, v. 3,
5. Know you what God is in himself and what he is to you. Note,
Knowledge is the mother of devotion and of all obedience: blind
sacrifices will never please a seeing God. "Know it; consider and apply
it, and then you will be more close and constant, more inward and
serious, in the worship of him." Let us know then these seven things
concerning the Lord Jehovah, with whom we have to do in all the acts of
religious worship:--1. That the Lord he is God, the only living and
true God--that he is a Being infinitely perfect, self-existent, and
self-sufficient, and the fountain of all being; he is God, and not a
man as we are. He is an eternal Spirit, incomprehensible and
independent, the first cause and last end. The heathen worshipped the
creature of their own fancy; the workmen made it, therefore it is not
God. We worship him that made us and all the world; he is God, and all
other pretended deities are vanity and a lie, and such as he has
triumphed over. 2. That he is our Creator: It is he that has made us,
and not we ourselves. I find that I am, but cannot say, I am that I am,
and therefore must ask, Whence am I? Who made me? Where is God my
Maker? And it is the Lord Jehovah. He gave us being, he gave us this
being; he is both the former of our bodies and the Father of our
spirits. We did not, we could not, make ourselves. It is God's
prerogative to be his own cause; our being is derived and depending. 3.
That therefore he is our rightful owner. The Masorites, by altering one
letter in the Hebrew, read it, He made us, and his we are, or to him we
belong. Put both the readings together, and we learn that because God
made us, and not we ourselves, therefore we are not our own, but his.
He has an incontestable right to, and property in, us and all things.
His we are, to be actuated by his power, disposed of by his will, and
devoted to his honour and glory. 4. That he is our sovereign ruler: We
are his people or subjects, and he is our prince, our rector or
governor, that gives law to us as moral agents, and will call us to an
account for what we do. The Lord is our judge; the Lord is our
lawgiver. We are not at liberty to do what we will, but must always
make conscience of doing as we are bidden. 5. That he is our bountiful
benefactor. We are not only his sheep, whom he is entitled to, but the
sheep of his pasture, whom he takes care of; the flock of his feeding
(so it may be read); therefore the sheep of his hand; at his disposal
because the sheep of his pasture, Ps. xcv. 7. He that made us maintains
us, and gives us all good things richly to enjoy. 6. That he is a God
of infinite mercy and goodness (v. 5): The Lord is good, and therefore
does good; his mercy is everlasting; it is a fountain that can never be
drawn dry. The saints, who are now the sanctified vessels of mercy,
will be, to eternity, the glorified monuments of mercy. 7. That he is a
God of inviolable truth and faithfulness: His truth endures to all
generations, and no word of his shall fall to the ground as antiquated
or revoked. The promise is sure to all the seed, from age to age.
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P S A L M S
PSALM CI.
David was certainly the penman of this psalm, and it has in it the
genuine spirit of the man after God's own heart; it is a solemn vow
which he made to God when he took upon him the charge of a family and
of the kingdom. Whether it was penned when he entered upon the
government, immediately after the death of Saul (as some think), or
when he began to reign over all Israel, and brought up the ark to the
city of David (as others think), is not material; it is an excellent
plan or model for the good government of a court, or the keeping up of
virtue and piety, and, by that means, good order, in it: but it is
applicable to private families; it is the householder's psalm. It
instructs all that are in any sphere of power, whether larger or
narrower, to use their power so as to make it a terror to evil-doers,
but a praise to those that do well. Here is, I. The general scope of
David's vow, ver. 1, 2. II. The particulars of it, that he would detest
and discountenance all manner of wickedness (ver. 3-5, 7, 8) and that
he would favour and encourage such as were virtuous, ver. 6. Some think
this may fitly be accommodated to Christ, the Son of David, who governs
his church, the city of the Lord, by these rules, and who loves
righteousness and hates wickedness. In singing this psalm families,
both governors and governed, should teach, and admonish, and engage
themselves and one another to walk by the rule of it, that peace may be
upon them and God's presence with them.
Mercy and Judgment; David's Pious Resolution.
A psalm of David.
1 I will sing of mercy and judgment: unto thee, O Lord, will I sing.
2 I will behave myself wisely in a perfect way. O when wilt thou come
unto me? I will walk within my house with a perfect heart. 3 I will
set no wicked thing before mine eyes: I hate the work of them that turn
aside; it shall not cleave to me. 4 A froward heart shall depart from
me: I will not know a wicked person. 5 Whoso privily slandereth his
neighbour, him will I cut off: him that hath a high look and a proud
heart will not I suffer. 6 Mine eyes shall be upon the faithful of
the land, that they may dwell with me: he that walketh in a perfect
way, he shall serve me. 7 He that worketh deceit shall not dwell
within my house: he that telleth lies shall not tarry in my sight. 8
I will early destroy all the wicked of the land; that I may cut off all
wicked doers from the city of the Lord.
David here cuts out to himself and others a pattern both of a good
magistrate and a good master of a family; and, if these were careful to
discharge the duty of their place, it would contribute very much to a
universal reformation. Observe,
I. The chosen subject of the psalm (v. 1): I will sing of mercy and
judgment, that is,
1. Of God's mercy and judgment, and then it looks back upon the
dispensations of Providence concerning David since he was first
anointed to be king, during which time he had met with many a rebuke
and much hardship on the one hand, and yet, on the other hand, had had
many wonderful deliverances wrought for him and favours bestowed upon
him; of these he will sing unto God. Note, (1.) God's providences
concerning his people are commonly mixed--mercy and judgment; God has
set the one over-against the other, and appointed them April-days,
showers and sunshine. It was so with David and his family; when there
was mercy in the return of the ark there was judgment in the death of
Uzza. (2.) When God in his providence exercises us with a mixture of
mercy and judgment it is our duty to sing, and sing unto him, both of
the one and of the other; we must be suitably affected with both, and
make suitable acknowledgments to God for both. The Chaldee-paraphrase
of this is observable: If thou bestowest mercy upon me, or If thou
bring any judgment upon me, before thee, O Lord! will I sing my hymns
for all. Whatever our outward condition is, whether joyful or
sorrowful, still we must give glory to God, and sing praises to him;
neither the laughter of a prosperous condition nor the tears of an
afflicted condition must put us out of tune for sacred songs. Or,
2. It may be understood of David's mercy and judgment; he would, in
this psalm, promise to be merciful, and just, or wise, for judgment is
often put for discretion. To do justly and love mercy is the sum of our
duty; these he would covenant to make conscience of in that place and
relation to which God had called him and this in consideration of the
various providences of God that had occurred to him. Family-mercies and
family-afflictions are both of them calls to family-religion. David put
his vow into a song or psalm, that he might the better keep it in his
own mind and frequently repeat it, and that it might the better be
communicated to others and preserved in his family, for a pattern to
his sons and successors.
II. The general resolution David took up to conduct himself carefully
and conscientiously in his court, v. 2. We have here,
1. A good purpose concerning his conversation--concerning his
conversation in general (how he would behave himself in every thing; he
would live by rule, and not at large, not walk at all adventures; he
would, though a king, by a solemn covenant bind himself to his good
behaviour), and concerning his conversation in his family particularly,
not only how he would walk when he appeared in public, when he sat in
the throne, but how he would walk within his house, where he was more
out of the eye of the world, but where he still saw himself under the
eye of God. It is not enough to put on our religion when we go abroad
and appear before men; but we must govern ourselves by it in our
families. Those that are in public stations are not thereby excused
from care in governing their families; nay, rather, they are more
concerned to set a good example of ruling their own houses well, 1 Tim.
iii. 4. When David had his hands full of public affairs, yet he
returned to bless his house, 2 Sam. vi. 20. He resolves, (1.) To act
conscientiously and with integrity, to walk in a perfect way, in the
way of God's commandments; that is a perfect way, for the law of the
Lord is perfect. This he will walk in with a perfect heart, with all
sincerity, not dissembling either with God or men. When we make the
word of God our rule, and are ruled by it, the glory of God our end,
and aim at it, then we walk in a perfect way with a perfect heart. (2.)
To act considerately and with discretion: I will behave myself wisely;
I will understand or instruct myself in a perfect way, so some. I will
walk circumspectly. Note, We must all resolve to walk by the rules of
Christian prudence in the ways of Christian piety. We must never turn
aside out of the perfect way, under pretence of behaving ourselves
wisely; but, while we keep to the good way, we must be wise as
serpents.
2. A good prayer: O when wilt thou come unto me? Note, It is a
desirable thing, when a man has a house of his own, to have God come to
him and dwell with him in it; and those may expect God's presence that
walk with a perfect heart in a perfect way. If we compare the account
which the historian gives of David (1 Sam. xviii. 14), we shall find
how exactly it answers his purpose and prayer, and that neither was in
vain. David, as he purposed, behaved himself wisely in all his ways;
and, as he prayed, the Lord was with him.
III. His particular resolution to practise no evil himself (v. 3): "I
will set no wicked thing before my eyes; I will not design nor aim at
any thing but what is for the glory of God and the public welfare." He
will never have it in his eye to enrich himself by impoverishing his
subjects, or enlarge his own prerogative by encroaching on their
property. In all our worldly business we must see that what we set our
eyes upon be right and good and not any forbidden fruit, and that we
never seek that which we cannot have without sin. It is the character
of a good man that he shuts his eyes from seeing evil, Isa. xxxiii. 15.
"Nay, I hate the work of those that turn aside from the paths of equity
(Job xxxi. 7), not only I avoid it, but I abhor it; it shall not cleave
to me. If any blot of injustice should come on my hands, it shall be
washed off quickly."
IV. His further resolution not to keep bad servants, nor to employ
those about him that were vicious. He will not countenance them, nor
show them any favour, lest thereby he should harden them in their
wickedness, and encourage others to do like them. He will not converse
with them himself, nor admit them into the company of his other
servants, lest they should spread the infection of sin in his family.
He will not confide in them, nor put them in power under him; for those
who hated to be reformed would certainly hinder every thing that is
good. When he comes to mention particulars he does not mention
drunkards, adulterers, murderers or blasphemers; such gross sinners as
these he was in no danger of admitting into his house, nor did he need
to covenant particularly against having fellowship with them; but he
mentions those whose sins were less scandalous, but no less dangerous,
and in reference to whom he needed to stand upon his guard with caution
and to behave himself wisely. He will have nothing to do, 1. With
spiteful malicious people, who are ill-natured, and will bear a grudge
a great while, and care not what mischief they do to those they have a
pique against (v. 4): "A froward heart (one that delights to be cross
and perverse) shall depart from me, as not fit for society, the bond of
which is love. I will not know," that is, "I will have no acquaintance
or conversation, if I can help it, with such a wicked person; for a
little of the leaven of malice and wickedness will leaven the whole
lump." 2. With slanderers, and those who take a pleasure in wounding
their neighbour's reputation secretly (v. 5): "Whoso privily slanders
his neighbour, either raises or spreads false stories, to the prejudice
of his good name, him will I cut off from my family and court." Many
endeavour to raise themselves into the favour of princes by unjust
representations of persons and things, which they think will please
their prince. If a ruler hearken to lies, all his servants are wicked,
Prov. xxix. 12. But David will not only not hearken to them, but will
prevent the preferment of those that hope thus to curry favour with
him: he will punish not only him that falsely accuses another in open
court, but him that privily slanders another. I wish David had
remembered this vow in the case of Mephibosheth and Ziba. 3. With
haughty, conceited, ambitious people; none do more mischief in a
family, in a court, in a church, for only by pride comes contention:
"Therefore him that has a high look and a proud heart will I not
suffer; I will have no patience with those that are still grasping at
all preferments, for it is certain that they do not aim at doing good,
but only at aggrandizing themselves and their families." God resists
the proud, and so will David. 4. With false deceitful people, that
scruple not to tell lies, or commit frauds (v. 7): "He that worketh
deceit, though he may insinuate himself into my family, yet, as soon as
he is discovered, shall not dwell within my house." Some great men know
how to serve their own purposes by such as are skilful to deceive, and
they are fit tools for them to work by; but David will make use of no
such persons as agents for him: He that tells lies shall not tarry in
my sight, but shall be expelled the house with indignation. Herein
David was a man after God's own heart, for a proud look and a lying
tongue are things which God hates; and he was also a type of Christ,
who will, in the great day, banish from his presence all that love and
make a lie, Rev. xxii. 15.
V. His resolution to put those in trust under him that were honest and
good (v. 6): My eyes shall be upon the faithful in the land. In
choosing his servants and ministers of state he kept to the land of
Israel and would not employ foreigners; none shall be preferred but
true-born Israelites, and those such as were Israelites indeed, the
faithful in the land; for even in that land there were those that were
unfaithful. These faithful ones his eyes shall be upon, to discover
them and find them out; for they were modest, did not crowd into the
city to court preferment, but lived retired in the land, in the
country, out of the way of it. Those are commonly most fit for places
of honour and trust that are least fond of them; and therefore wise
princes will spy out such in their recesses and privacies, and take
them to dwell with them and act under them. He that walks in a perfect
way, that makes conscience of what he says and does, shall serve me.
The kingdom must be searched for honest men to make courtiers of; and,
if any man is better than another, he must be preferred. This was a
good resolution of David's; but either he did not keep to it or else
his judgment was imposed upon when he made Ahithophel his right hand.
It should be the care and endeavour of all masters of families, for
their own sakes and their children's, to take such servants into their
families as they have reason to hope fear God. The Son of David has his
eyes upon the faithful in the land; his secret is with them, and they
shall dwell with him. Saul chose servants for their goodliness (1 Sam.
viii. 16), but David for their goodness.
VI. His resolution to extend his zeal to the reformation of the city
and country, as well as of the court (v. 8): "I will early destroy all
the wicked of the land, all that are discovered and convicted; the law
shall have its course against them." He would do his utmost to destroy
all the wicked, so that there might be none left that were notoriously
wicked. He would do it early; he would lose no time and spare no pains;
he would be forward and zealous in promoting the reformation of manners
and suppression of vice; and those must rise betimes that will do
anything to purpose in the work. That which he aimed at was not only
the securing of his own government and the peace of the country, but
the honour of God in the purity of his church, That I may cut off all
wicked doers from the city of the Lord. Not Jerusalem only, but the
whole land, was the city of the Lord; so is the gospel-church. It is
the interest of the city of the Lord to be purged from wicked doers,
who both blemish it and weaken it; and it is therefore the duty of all
to do what they can, in their places, towards so good a work, and to be
zealously affected in it. The day is coming when the Son of David shall
cut off all wicked doers from the new Jerusalem, for there shall not
enter into it any that do iniquity.
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P S A L M S
PSALM CII.
Some think that David penned this psalm at the time of Absalom's
rebellion; others that Daniel, Nehemiah, or some other prophet, penned
it for the use of the church, when it was in captivity in Babylon,
because it seems to speak of the ruin of Zion and of a time set for the
rebuilding of it, which Daniel understood by books, Dan. ix. 2. Or
perhaps the psalmist was himself in great affliction, which he
complains of in the beginning of the psalm, but (as in Ps. lxxvii. and
elsewhere) he comforts himself under it with the consideration of God's
eternity, and the church's prosperity and perpetuity, how much soever
it was now distressed and threatened. But it is clear, from the
application of ver. 25, 26, to Christ (Heb. i. 10-12), that the psalm
has reference to the days of the Messiah, and speaks either of his
affliction or of the afflictions of his church for his sake. In the
psalm we have, I. A sorrowful complaint which the psalmist makes,
either for himself or in the name of the church, of great afflictions,
which were very pressing, ver. 1-11. II. Seasonable comfort fetched in
against these grievances, 1. From the eternity of God, ver. 12, 24, 27.
2. From a believing prospect of the deliverance which God would, in due
time, work for his afflicted church (ver. 13-22) and the continuance of
it in the world, ver. 28. In singing this psalm, if we have not
occasion to make the same complaints, yet we may take occasion to
sympathize with those that have, and then the comfortable part of this
psalm will be the more comfortable to us in the singing of it.
Complaints in Affliction.
A prayer of the afflicted, when he is overwhelmed,
and poureth out his complaint before the Lord.
1 Hear my prayer, O Lord, and let my cry come unto thee. 2 Hide not
thy face from me in the day when I am in trouble; incline thine ear
unto me: in the day when I call answer me speedily. 3 For my days are
consumed like smoke, and my bones are burned as a hearth. 4 My heart
is smitten, and withered like grass; so that I forget to eat my bread.
5 By reason of the voice of my groaning my bones cleave to my skin.
6 I am like a pelican of the wilderness: I am like an owl of the
desert. 7 I watch, and am as a sparrow alone upon the house top. 8
Mine enemies reproach me all the day; and they that are mad against me
are sworn against me. 9 For I have eaten ashes like bread, and
mingled my drink with weeping, 10 Because of thine indignation and
thy wrath: for thou hast lifted me up, and cast me down. 11 My days
are like a shadow that declineth; and I am withered like grass.
The title of this psalm is very observable; it is a prayer of the
afflicted. It was composed by one that was himself afflicted, afflicted
with the church and for it; and on those that are of a public spirit
afflictions of that kind lie heavier than any other. It is calculated
for an afflicted state, and is intended for the use of others that may
be in the like distress; for whatsoever things were written aforetime
were written designedly for our use. The whole word of God is of use to
direct us in prayer; but here, as often elsewhere, the Holy Ghost has
drawn up our petition for us, has put words into our mouths. Hos. xiv.
2, Take with you words. Here is a prayer put into the hands of the
afflicted: let them set, not their hands, but their hearts to it, and
present it to God. Note, 1. It is often the lot of the best saints in
this world to be sorely affected. 2. Even good men may be almost
overwhelmed with their afflictions, and may be ready to faint under
them. 3. When our state is afflicted, and our spirits are overwhelmed,
it is our duty and interest to pray, and by prayer to pour out our
complaints before the Lord, which intimates the leave God gives us to
be free with him and the liberty of speech we have before him, as well
as liberty of access to him; it intimates also what an ease it is to an
afflicted spirit to unburden itself by a humble representation of its
grievances and griefs. Such a representation we have here, in which,
I. The psalmist humbly begs of God to take notice of his affliction,
and of his prayer in his affliction, v. 1, 2. When we pray in our
affliction, 1. It should be our care that God would graciously hear us;
for, if our prayers be not pleasing to God, they will be to no purpose
to ourselves. Let this therefore be in our eye that our prayer may come
unto God, even to his ears (Ps. xviii. 6); and, in order to that, let
us lift up the prayer, and our souls with it. 2. It may be our hope
that God will graciously hear us, because he has appointed us to seek
him and has promised we shall not seek him in vain. If we put up a
prayer in faith, we may in faith say, Hear my prayer, O Lord! "Hear
me," that is, (1.) "Manifest thyself to me, hide not thy face from me
in displeasure, when I am in trouble. If thou dost not quickly free me,
yet let me know that thou favourest me; if I see not the operations of
thy hand for me, yet let me see the smiles of thy face upon me." God's
hiding his face is trouble enough to a good man even in his prosperity
(Ps. xxx. 7, Thou didst hide thy face, and I was troubled); but if,
when we are in trouble, God hides his face, the case is sad indeed.
(2.) "Manifest thyself for me; not only hear me, but answer me; grant
me the deliverance I am in want of and in pursuit of; answer me
speedily, even in the day when I call." When troubles press hard upon
us, God gives us leave to be thus pressing in prayer, yet with humility
and patience.
II. He makes a lamentable complaint of the low condition to which he
was reduced by his afflictions. 1. His body was macerated and
emaciated, and he had become a perfect skeleton, nothing but skin and
bones. As prosperity and joy are represented by making fat the bones,
and the bones flourishing like a herb, so great trouble and grief are
here represented by the contrary: My bones are burnt as a hearth (v.
3); they cleave to my skin (v. 5); nay, my heart is smitten, and
withered like grass (v. 4); it touches the vitals, and there is a
sensible decay there. I am withered like grass (v. 11), scorched with
the burning heat of my troubles. If we be thus brought low by bodily
distempers, let us not think it strange; the body is like grass, weak
and of the earth, no wonder then that it withers. 2. He was very
melancholy and of a sorrowful spirit. He was so taken up with the
thoughts of his troubles that he forgot to eat his bread (v. 4); he had
no appetite to his necessary food nor could he relish it. When God
hides his face from a soul the delights of sense will be sapless
things. He was always sighing and groaning, as one pressed above
measure (v. 5), and this wasted him and exhausted his spirits. He
affected solitude, as melancholy people do. His friends deserted him
and were shy of him, and he cared as little for their company (v. 6,
7): "I am like a pelican of the wilderness, or a bittern (so some) that
make a doleful noise; I am like an owl, that affects to lodge in
deserted ruined buildings; I watch, and am as a sparrow upon the
house-top. I live in a garret, and there spend my hours in poring on my
troubles and bemoaning myself." Those who do thus, when they are in
sorrow, humour themselves indeed; but they prejudice themselves, and
know not what they do, nor what advantage they hereby give to the
tempter. In affliction we should sit alone to consider our ways (Lam.
iii. 28), but not sit alone to indulge an inordinate grief. 3. He was
evil-spoken of by his enemies, and all manner of evil was said against
him. When his friends went off from him his foes set themselves against
him (v. 8): My enemies reproach me all the day, designing thereby both
to create vexation to him (for an ingenuous mind regrets reproach) and
to bring an odium upon him before men. When they could not otherwise
reach him they shot these arrows at him, even bitter words. In this
they were unwearied; they did it all the day; it was a continual
dropping. His enemies were very outrageous: They are mad against me,
and very obstinate and implacable. They are sworn against me; as the
Jews that bound themselves with an oath that they would kill Paul; or,
They have sworn against me as accusers, to take away my life. 4. He
fasted and wept under the tokens of God's displeasure (v. 9, 10): "I
have eaten ashes like bread; instead of eating my bread, I have lain
down in dust and ashes, and I have mingled my drink with weeping; when
I should have refreshed myself with drinking I have only eased myself
with weeping." And what is the matter? He tells us (v. 10): Because of
thy wrath. It was not so much the trouble itself that troubled him as
the wrath of God which he was under the apprehensions of as the cause
of the trouble. This, this was the wormwood and the gall in the
affliction and the misery: Thou hast lifted me up and cast me down, as
that which we cast to the ground with a design to dash it to pieces; we
lift up first, that we may throw it down with the more violence; or,
"Thou hast formerly lifted me up in honour, and joy, and uncommon
prosperity; but the remembrance of that aggravates the present grief
and makes it the more grievous." We must eye the hand of God both in
lifting us up and casting us down, and say, "Blessed be the name of the
Lord, who both gives and takes away." 5. He looked upon himself as a
dying man: My days are consumed like smoke (v. 3), which vanishes away
quickly. Or, They are consumed in smoke, of which nothing remains; they
are like a shadow that declines (v. 11), like the evening-shadow, or a
forerunner of approaching night. Now all this, though it seems to speak
the psalmist's personal calamities, and therefore is properly a prayer
for a particular person afflicted, yet is supposed to be a description
of the afflictions of the church of God, with which the psalmist
sympathizes, making public grievances his own. The mystical body of
Christ is sometimes, like the psalmist's body here, withered and
parched, nay, like dead and dry bones. The church sometimes is forced
into the wilderness, seems lost, and gives up herself for gone, under
the tokens of God's displeasure.
The Future Glory of Zion.
12 But thou, O Lord, shalt endure for ever; and thy remembrance unto
all generations. 13 Thou shalt arise, and have mercy upon Zion: for
the time to favour her, yea, the set time, is come. 14 For thy
servants take pleasure in her stones, and favour the dust thereof. 15
So the heathen shall fear the name of the Lord, and all the kings of
the earth thy glory. 16 When the Lord shall build up Zion, he shall
appear in his glory. 17 He will regard the prayer of the destitute,
and not despise their prayer. 18 This shall be written for the
generation to come: and the people which shall be created shall praise
the Lord. 19 For he hath looked down from the height of his
sanctuary; from heaven did the Lord behold the earth; 20 To hear the
groaning of the prisoner; to loose those that are appointed to death;
21 To declare the name of the Lord in Zion, and his praise in
Jerusalem; 22 When the people are gathered together, and the
kingdoms, to serve the Lord.
Many exceedingly great and precious comforts are here thought of, and
mustered up, to balance the foregoing complaints; for unto the upright
there arises light in the darkness, so that, though they are cast down,
they are not in despair. It is bad with the psalmist himself, bad with
the people of God; but he has many considerations to revive himself
with.
I. We are dying creatures, and our interests and comforts are dying,
but God is an everliving everlasting God (v. 12): "My days are like a
shadow; there is no remedy; night is coming upon me; but, thou, O Lord!
shalt endure for ever. Our life is transient, but thine is permanent;
our friends die, but thou our God diest not; what threatened us cannot
touch thee; our names will be written in the dust and buried in
oblivion, but thy remembrance shall be unto all generations; to the end
of time, nay, to eternity, thou shalt be known and honoured." A good
man loves God better than himself, and therefore can balance his own
sorrow and death with the pleasing thought of the unchangeable
blessedness of the Eternal Mind. God endures forever, his church's
faithful patron and protector; and, his honour and perpetual
remembrance being very much bound up in her interests, we may be
confident that they shall not be neglected.
II. Poor Zion is now in distress, but there will come a time for her
relief and succour (v. 13): Thou shalt arise and have mercy upon Zion.
The hope of deliverance is built upon the goodness of God--"Thou wilt
have mercy upon Zion, for she has become an object of thy pity;" and
upon the power of God--"Thou shalt arise and have mercy, shalt stir up
thyself to do it, shalt do it in contempt of all the opposition made by
the church's enemies." The zeal of the Lord of hosts shall do this.
That which is very encouraging is that there is a time set for the
deliverance of the church, which not only will come some time, but will
come at the time appointed, the time which Infinite Wisdom has
appointed (and therefore it is the best time) and which Eternal Truth
has fixed it to, and therefore it is a certain time, and shall not be
forgotten nor further adjourned. At the end of seventy years, the time
to favour Zion, by delivering her from the daughter of Babylon, was to
come, and at length it did come. Zion was now in ruins, that is, the
temple that was built in the city of David: the favouring of Zion is
the building of the temple up again, as it is explained, v. 16. This is
expected from the favour of God; that will set all to rights, and
nothing but that, and therefore Daniel prays (Dan. ix. 17), Cause thy
face to shine upon thy sanctuary, which is desolate. The building up of
Zion is as great a favour to any people as they can desire. No blessing
more desirable to a ruined state than the restoring and re-establishing
of their church-privileges. Now this is here wished for and longed for,
1. Because it would be a great rejoicing to Zion's friends (v. 14): Thy
servants take pleasure even in the stones of the temple, though they
were thrown down and scattered, and favour the dust, the very rubbish
and ruins of it. Observe here, When the temple was ruined, yet the
stones of it were to be had for a new building, and there were those
who encouraged themselves with that, for they had a favour even for the
dust of it. Those who truly love the church of God love it when it is
in affliction as well as when it is in prosperity; and it is a good
ground to hope that God will favour the ruins of Zion when he puts it
into the heart of his people to favour them, and to show that they do
so by their prayers and by their endeavours; as it is also a good plea
with God for mercy for Zion that there are those who are so
affectionately concerned for her, and are waiting for the salvation of
the Lord. 2. Because it would have a good influence upon Zion's
neighbours, v. 15. It will be a happy means perhaps of their
conversion, at least of their conviction; for so the heathen shall fear
the name of the Lord, shall have high thoughts of him and his people,
and even the kings of the earth shall be affected with his glory. They
shall have better thoughts of the church of God than they have had,
when God by his providence thus puts an honour upon it; they shall be
afraid of doing any thing against it when they see God taking its part;
nay, they shall say, We will go with you, for we have seen that God is
with you, Zech. viii. 23. Thus it is said (Esth. viii. 17) that many of
the people of the land became Jews, for the fear of the Jews fell upon
them. 3. Because it would redound to the honour of Zion's God (v. 16):
When the Lord shall build up Zion. They take it for granted it will be
done, for God himself has undertaken it, and he shall then appear in
his glory; and for that reason all that have made his glory their
highest end desire it and pray for it. Note, The edifying of the church
will be the glorifying of God, and therefore we may be assured it will
be done in the set time. Those that pray in faith, Father, glorify thy
name, may receive the same answer to that prayer which was given to
Christ himself by a voice from heaven, I have both glorified it and I
will glorify it yet again, though now for a time it may be eclipsed.
III. The prayers of God's people now seem to be slighted and no notice
taken of them, but they will be reviewed and greatly encouraged (v.
17): He will regard the prayer of the destitute. It was said (v. 16)
that God will appear in his glory, such a glory as kings themselves
shall stand in awe of, v. 15. When great men appear in their glory they
are apt to look with disdain upon the poor that apply to them; but the
great God will not do so. Observe, 1. The meanness of the petitioners;
they are the destitute. It is an elegant word that is here used, which
signifies the heath in the wilderness, a low shrub, or bush, like the
hyssop of the wall. They are supposed to be in a low and broken state,
enriched with spiritual blessings, but destitute of temporal good
things--the poor, the weak, the desolate, the stripped; thus variously
is the word rendered; or it may signify that low and broken spirit
which God looks for in all that draw nigh to him and which he will
graciously look upon. This will bring them to their knees. Destitute
people should be praying people, 1 Tim. v. 5. 2. The favour of God to
them, notwithstanding their meanness: He will regard their prayer, and
will look at it, will peruse their petition (2 Chron. vi. 40), and he
will not despise their prayer. More is implied than is expressed: he
will value it and be well pleased with it, and will return an answer of
peace to it, which is the greatest honour that can be put upon it. But
it is thus expressed because others despise their praying, they
themselves fear God will despise it, and he was thought to despise it
while their affliction was prolonged and their prayers lay unanswered.
When we consider our own meanness and vileness, our darkness and
deadness, and the manifold defects in our prayers, we have cause to
suspect that our prayers will be received with disdain in heaven; but
we are here assured of the contrary, for we have an advocate with the
Father, and are under grace, not under the law. This instance of God's
favour to his praying people, though they are destitute, will be a
lasting encouragement to prayer (v. 18): This shall be written for the
generation to come, that none may despair, though they be destitute,
nor think their prayers forgotten because they have not an answer to
them immediately. The experiences of others should be our
encouragements to seek unto God and trust in him. And, if we have the
comfort of the experiences of others, it is fit that we should give God
the glory of them: The people who shall be created shall praise the
Lord for what he has done both for them and for their predecessors.
Many that are now unborn shall, by reading the history of the church,
be wrought upon to turn proselytes. The people that shall be created
anew by divine grace, that are a kind of first-fruits of his creatures,
shall praise the Lord for his answers to their prayers when they were
more destitute.
IV. The prisoners under condemnation unjustly seem as sheep appointed
for the slaughter, but care shall be taken for their discharge (v. 19,
20): God has looked down from the height of his sanctuary, from heaven,
where he has prepared his throne, that high place, that holy place;
thence did the Lord behold the earth, for it is a place of prospect,
and nothing on this earth is or can be hidden from his all-seeing eye;
he looks down, not to take a view of the kingdoms of the world and the
glory of them, but to do acts of grace, to hear the groaning of the
prisoners (which we desire to be out of the hearing of), and not only
to hear them, but to help them, to loose those that are appointed to
death, then when there is but a step between them and it. Some
understand it of the release of the Jews out of their captivity in
Babylon. God heard their groaning there as he did when they were in
Egypt (Exod. iii. 7, 9) and came down to deliver them. God takes notice
not only of the prayers of his afflicted people, which are the language
of grace, but even of their groans, which are the language of nature.
See the divine pity in hearing the prisoner's groans, and the divine
power in loosing the prisoner's bonds, even when they are appointed to
death and are pinioned and double-shackled. We have an instance in
Peter, Acts xii. 6. Such instances as these of the divine condescension
and compassion will help, 1. To declare the name of the Lord in Zion,
and to make it appear that he answers to his name, which he himself
proclaimed, The Lord God, gracious and merciful; and this declaration
of his name in Zion shall be the matter of his praise in Jerusalem, v.
21. If God by his providences declare his name, we must by our
acknowledgments of them declare his praise, which ought to be the echo
of his name. God will discharge his people that were prisoners and
captives in Babylon, that they may declare his name in Zion, the place
he has chosen to put his name there, and his praise in Jerusalem, at
their return thither; in the land of their captivity they could not
sing the songs of Zion (Ps. cxxxvii. 3, 4), and God brought them again
to Jerusalem in order that they might sing them there. For this end God
gives liberty from bondage (Bring my soul out of prison, that I may
praise thy name, Ps. cxlii. 7), and life from the dead. Let my soul
live, and it shall praise thee, Ps. cxix. 175. 2. They will help to
draw in others to the worship of God (v. 22): When the people of God
are gathered together at Jerusalem (as they were after their return out
of Babylon) many out of the kingdoms joined with them to serve the
Lord. This was fulfilled Ezra vi. 21, where we find that not only the
children of Israel that had come out of captivity, but many that had
separated themselves from them among the heathen, did keep the feast of
unleavened bread with joy. But it may look further, at the conversion
of the Gentiles to the faith of Christ in the latter days. Christ has
proclaimed liberty to the captives, and the opening of the prison to
those that were bound, that they may declare the name of the Lord in
the gospel-church, in which Jews and Gentiles shall unite.
Hoping in God's Compassion.
23 He weakened my strength in the way; he shortened my days. 24 I
said, O my God, take me not away in the midst of my days: thy years are
throughout all generations. 25 Of old hast thou laid the foundation
of the earth: and the heavens are the work of thy hands. 26 They
shall perish, but thou shalt endure: yea, all of them shall wax old
like a garment; as a vesture shalt thou change them, and they shall be
changed: 27 But thou art the same, and thy years shall have no end.
28 The children of thy servants shall continue, and their seed shall be
established before thee.
We may here observe,
I. The imminent danger that the Jewish church was in of being quite
extirpated and cut off by the captivity in Babylon (v. 23): He weakened
my strength in the way. They were for many ages in the way to the
performance of the great promise made to their fathers concerning the
Messiah, longing as much for it as ever a traveller did to be at his
journey's end. The legal institutions led them in the way; but when the
ten tribes were lost in Assyria, and the two almost lost in Babylon,
the strength of that nation was weakened, and, in all appearance, its
day shortened; for they said, Our hope is lost; we are cut off for our
parts, Ezek. xxxvii. 11. And then what becomes of the promise that
Shiloh should arise out of Judah, the star out of Jacob, and the
Messiah out of the family of David? If these fail, the promise fails.
This the psalmist speaks of as in his own person, and it is very
applicable to two of the common afflictions of this time:--1. To be
sickly. Bodily distempers soon weaken our strength in the way, make the
keepers of the house to tremble and the strong men to bow themselves.
2. To be short-lived. Where the former is felt, this is feared; when in
the midst of our days, according to a course of nature, our strength is
weakened, what can we expect but that the number of our months should
be cut off in the midst? and what should we do but provide accordingly?
We must own God's hand in it (for in his hand our strength and time
are), and must reconcile it to his love, for it has often been the lot
of those that have used their strength well to have it weakened, and of
those that could very ill be spared to have their days shortened.
II. A prayer for the continuance of it (v. 24): "O my God! take me not
away in the midst of my days; let not this poor church be cut off in
the midst of the days assigned it by the promise; let it not be cut off
till the Messiah shall come. Destroy it not, for that blessing is in
it," Isa. lxv. 8. She is a criminal, but, for the sake of that blessing
which is in her, she pleads for a reprieve. This is a prayer for the
afflicted, and which, with submission to the will of God, we may in
faith put up, that God would not take us away in the midst of our days,
but that, if it be his will, he would spare us to do him further
service and to be made riper for heaven.
III. A plea to enforce this prayer taken from the eternity of the
Messiah promised, v. 25-27. The apostle quotes these verses (Heb. i.
10-12) and tells us, He saith this to the Son, and in that exposition
we must acquiesce. It is very comfortable, in reference to all the
changes that pass over the church, and all the dangers it is in, that
Jesus Christ is the same yesterday, to-day, and for ever. Thy years are
throughout all generations, and cannot be shortened. It is likewise
comfortable in reference to the decay and death of our own bodies, and
the removal of our friends from us, that God is an everliving God, and
that therefore, if he be ours, in him we may have everlasting
consolation. In this plea observe how, to illustrate the eternity of
the Creator, he compares it with the mutability of the creature; for it
is God's sole prerogative to be unchangeable. 1. God made the world,
and therefore had a being before it from eternity. The Son of God, the
eternal Word, made the world. It is expressly said, All things were
made by him, and without him was not any thing made that was made; and
therefore the same was in the beginning from eternity with God, and was
God, John i. 1-3; Col. i. 16; Eph. iii. 9; Heb. i. 2. Earth and heaven,
and the hosts of both, include the universe and its fulness, and these
derive their being from God by his Son (v. 25): "Of old hast thou laid
the foundation of the earth, which is founded on the seas and on the
floods and yet it abides; much more shall the church, which is built
upon a rock. The heavens are the work of thy hands, and by thee are all
their motions and influences directed;" God is therefore the fountain,
not only of all being, but of all power and dominion. See how fit the
great Redeemer is to be entrusted with all power, both in heaven and in
earth, since he himself, as Creator of both, perfectly knows both and
is entitled to both. 2. God will unmake the world again, and therefore
shall have a being to eternity (v. 26, 27): They shall perish, for thou
shalt change them by the same almighty power that made them, and
therefore, no doubt, thou shalt endure; thou art the same. God and the
world, Christ and the creature, are rivals for the innermost and
uppermost place in the soul of man, the immortal soul; now what is here
said, one would think, were enough to decide the controversy
immediately and to determine us for God and Christ. For, (1.) A portion
in the creature is fading and dying: They shall perish; they will not
last so long as we shall last. The day is coming when the earth and all
the works that are therein shall be burnt up; and then what will become
of those that have laid up their treasure in it? Heaven and earth shall
wax old as a garment, not by a gradual decay, but, when the set time
comes, they shall be laid aside like an old garment that we have no
more occasion for: As a vesture shalt thou change them, and they shall
be changed, not annihilated, but altered, it may be so that they shall
not be at all the same, but new heavens and a new earth. See God's
sovereign dominion over heaven and earth. He can change them as he
pleases and when he pleases; and the constant changes they are subject
to, in the revolutions of day and night, summer and winter, are
earnests of their last and final change, when the heavens and time
(which is measured by them) shall be no more. (2.) A portion in God is
perpetual and everlasting: Thou art the same, subject to no change; and
thy years have no end, v. 27. Christ will be the same in the
performance that he was in the promise, the same to his church in
captivity that he was to his church at liberty. Let not the church fear
the weakening of her strength, or the shortening of her days, while
Christ himself is both her strength and her life; he is the same, and
has said, Because I live you shall live also. Christ came in the
fulness of time, and set up his kingdom in spite of the power of the
Old-Testament Babylon, and he will keep it up in spite of the power of
the New-Testament Babylon.
IV. A comfortable assurance of an answer to this prayer (v. 28): The
children of thy servants shall continue; since Christ is the same, the
church shall continue from one generation to another; from the eternity
of the head we may infer the perpetuity of the body, though often weak
and distempered, and even at death's door. Those that hope to wear out
the saints of the Most High will be mistaken. Christ's servants shall
have children; those children shall have a seed, a succession, of
professing people; the church, as well as the world, is under the
influence of that blessing, Be fruitful and multiply. These children
shall continue, not in their own persons, by reason of death, but in
their seed, which shall be established before God (that is, in his
service, and by his grace); the entail of religion shall not be cut off
while the world stands, but, as one generation of good people passes
away, another shall come, and thus the throne of Christ shall endure.
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P S A L M S
PSALM CIII.
This psalm calls more for devotion than exposition; it is a most
excellent psalm of praise, and of general use. The psalmist, I. Stirs
up himself and his own soul to praise God (ver. 1, 2) for his favour to
him in particular (ver. 3-5), to the church in general, and to all good
men, to whom he is, and will be, just, and kind, and constant (ver.
6-18), and for his government of the world, ver. 19. II. He desires the
assistance of the holy angels, and all the works of God, in praising
him, ver. 20-22. In singing this psalm we must in a special manner get
our hearts affected with the goodness of God and enlarged in love and
thankfulness.
Cheerful Praise.
A psalm of David.
1 Bless the Lord, O my soul: and all that is within me, bless his holy
name. 2 Bless the Lord, O my soul, and forget not all his benefits:
3 Who forgiveth all thine iniquities; who healeth all thy diseases; 4
Who redeemeth thy life from destruction; who crowneth thee with
lovingkindness and tender mercies; 5 Who satisfieth thy mouth with
good things; so that thy youth is renewed like the eagle's.
David is here communing with his own heart, and he is no fool that thus
talks to himself and excites his own soul to that which is good.
Observe,
I. How he stirs up himself to the duty of praise, v. 1, 2. 1. It is the
Lord that is to be blessed and spoken well of; for he is the fountain
of all good, whatever are the channels or cisterns; it is to his name,
his holy name, that we are to consecrate our praise, giving thanks at
the remembrance of his holiness. 2. It is the soul that is to be
employed in blessing God, and all that is within us. We make nothing of
our religious performances if we do not make heart-work of them, if
that which is within us, nay, if all that is within us, be not engaged
in them. The work requires the inward man, the whole man, and all
little enough. 3. In order to our return of praises to God, there must
be a grateful remembrance of the mercies we have received from him:
Forget not all his benefits. If we do not give thanks for them, we do
forget them; and that is unjust as well as unkind, since in all God's
favours there is so much that is memorable. "O my soul! to thy shame be
it spoken, thou hast forgotten many of his benefits; but surely thou
wilt not forget them all, for thou shouldst not have forgotten any."
II. How he furnishes himself with abundant matter for praise, and that
which is very affecting: "Come, my soul, consider what God has done for
thee." 1. "He has pardoned thy sins (v. 3); he has forgiven, and does
forgive, all thy iniquities." This is mentioned first because by the
pardon of sin that is taken away which kept good things from us, and we
are restored to the favour of God, which bestows good things on us.
Think what the provocation was; it was iniquity, and yet pardoned; how
many the provocations were, and yet all pardoned. He has forgiven all
our trespasses. It is a continued act; he is still forgiving, as we are
still sinning and repenting. 2. "He has cured thy sickness." The
corruption of nature is the sickness of the soul; it is its disorder,
and threatens its death. This is cured in sanctification; when sin is
mortified, the disease is healed; though complicated, it is all healed.
Our crimes were capital, but God saves our lives by pardoning them; our
diseases were mortal, but God saves our lives by healing them. These
two go together; for, as for God, his work is perfect and not done by
halves; if God take away the guilt of sin by pardoning mercy, he will
break the power of it by renewing grace. Where Christ is made
righteousness to any soul he is made sanctification, 1 Cor. i. 30. 3.
"He has rescued thee from danger." A man may be in peril of life, not
only by his crimes, or his diseases, but by the power of his enemies;
and therefore here also we experience the divine goodness: Who redeemed
thy life from destruction (v. 4), from the destroyer, from hell (so the
Chaldee), from the second death. The redemption of the soul is
precious; we cannot compass it, and therefore are the more indebted to
divine grace that has wrought it out, to him who has obtained eternal
redemption for us. See Job xxxiii. 24, 28. 4. "He has not only saved
thee from death and ruin, but has made thee truly and completely happy,
with honour, pleasure, and long life." (1.) "He has given thee true
honour and great honour, no less than a crown: He crowns thee with his
lovingkindness and tender mercies;" and what greater dignity is a poor
soul capable of than to be advanced into the love and favour of God?
This honour have all his saints. What is the crown of glory but God's
favour? (2.) "He has given thee true pleasure: He satisfies thy mouth
with good things" (v. 5); it is only the favour and grace of God that
can give satisfaction to a soul, can suit its capacities, supply its
needs, and answer to its desires. Nothing but divine wisdom can
undertake to fill its treasures (Prov. viii. 21); other things will
surfeit, but not satiate, Eccl. vi. 7; Isa. lv. 2. (3.) "He has given
thee a prospect and pledge of long life: Thy youth is renewed like the
eagle's." The eagle is long-lived, and, as naturalists say, when she is
nearly 100 years old, casts all her feathers (as indeed she changes
them in a great measure every year at moulting time), and fresh ones
come, so that she becomes young again. When God, by the graces and
comforts of his Spirit, recovers his people from their decays, and
fills them with new life and joy, which is to them an earnest of
eternal life and joy, then they may be said to return to the days of
their youth, Job xxxiii. 25.
Goodness and Compassion of God.
6 The Lord executeth righteousness and judgment for all that are
oppressed. 7 He made known his ways unto Moses, his acts unto the
children of Israel. 8 The Lord is merciful and gracious, slow to
anger, and plenteous in mercy. 9 He will not always chide: neither
will he keep his anger for ever. 10 He hath not dealt with us after
our sins; nor rewarded us according to our iniquities. 11 For as the
heaven is high above the earth, so great is his mercy toward them that
fear him. 12 As far as the east is from the west, so far hath he
removed our transgressions from us. 13 Like as a father pitieth his
children, so the Lord pitieth them that fear him. 14 For he knoweth
our frame; he remembereth that we are dust. 15 As for man, his days
are as grass: as a flower of the field, so he flourisheth. 16 For the
wind passeth over it, and it is gone; and the place thereof shall know
it no more. 17 But the mercy of the Lord is from everlasting to
everlasting upon them that fear him, and his righteousness unto
children's children; 18 To such as keep his covenant, and to those
that remember his commandments to do them.
Hitherto the psalmist had only looked back upon his own experiences and
thence fetched matter for praise; here he looks abroad and takes notice
of his favour to others also; for in them we should rejoice and give
thanks for them, all the saints being fed at a common table and sharing
in the same blessings.
I. Truly God is good to all (v. 6): He executes righteousness and
judgment, not only for his own people, but for all that are oppressed;
for even in common providence he is the patron of wronged innocency,
and, one way or other, will plead the cause of those that are injured
against their oppressors. It is his honour to humble the proud and help
the helpless.
II. He is in a special manner good to Israel, to every Israelite
indeed, that is of a clean and upright heart.
1. He has revealed himself and his grace to us (v. 7): He made known
his ways unto Moses, and by him his acts to the children of Israel, not
only by his rod to those who then lived, but by his pen to succeeding
ages. Note, Divine revelation is one of the first and greatest of
divine favours with which the church is blessed; for God restores us to
himself by revealing himself to us, and gives us all good by giving us
knowledge. He has made known his acts and his ways (that is, his
nature, and the methods of his dealing with the children of men), that
they may know both what to conceive of him and what to expect from him;
so Dr. Hammond. Or by his ways we may understand his precepts, the way
which he requires us to walk in; and by his acts, or designs (as the
word signifies), his promises and purposes as to what he will do with
us. Thus fairly does God deal with us.
2. He has never been rigorous and severe with us, but always tender,
full of compassion, and ready to forgive.
(1.) It is in his nature to be so (v. 8): The Lord is merciful and
gracious; this was his way which he made known unto Moses at Mount
Horeb, when he thus proclaimed his name (Exod. xxxiv. 6, 7), in answer
to Moses's request (ch. xxxiii. 13), I beseech thee, show me thy way,
that I may know thee. It is my way, says God, to pardon sin. [1.] He is
not soon angry, v. 8. He is slow to anger, not extreme to mark what we
do amiss nor ready to take advantage against us. He bears long with
those that are very provoking, defers punishing, that he may give space
to repent, and does not speedily execute the sentence of his law; and
he could not be thus slow to anger if he were not plenteous in mercy,
the very Father of mercies. [2.] He is not long angry; for (v. 9) he
will not always chide, though we always offend and deserve chiding.
Though he signify his displeasure against us for our sins by the
rebukes of Providence, and the reproaches of our own consciences, and
thus cause grief, yet he will have compassion, and will not always keep
us in pain and terror, no, not for our sins, but, after the spirit of
bondage, will give the spirit of adoption. How unlike are those to God
who always chide, who take every occasion to chide, and never know when
to cease! What would become of us if God should deal so with us? He
will not keep his anger for ever against his own people, but will
gather them with everlasting mercies, Isa. liv. 8; lvii. 16.
(2.) We have found him so; we, for our parts, must own that he has not
dealt with us after our sins, v. 10. The scripture says a great deal of
the mercy of God, and we may all set to our seal that it is true, that
we have experienced it. If he had not been a God of patience, we should
have been in hell long ago; but he has not rewarded us after our
iniquities; so those will say who know what sin deserves. He has not
inflicted the judgments which we have merited, nor deprived us of the
comforts which we have forfeited, which should make us think the worse,
and not the better, of sin; for God's patience should lead us to
repentance, Rom. ii. 4.
3. He has pardoned our sins, not only my iniquity (v. 3), but our
transgressions, v. 12. Though it is of our own benefit, by the
pardoning mercy of God, that we are to take the comfort, yet of the
benefit others have by it we must give him the glory. Observe, (1.) The
transcendent riches of God's mercy (v. 11): As the heaven is high above
the earth (so high that the earth is but a point to the vast expanse),
so God's mercy is above the merits of those that fear him most, so much
above and beyond them that there is no proportion at all between them;
the greatest performances of man's duty cannot demand the least tokens
of God's favour as a debt, and therefore all the seed of Jacob will
join with him in owning themselves less than the least of all God's
mercies, Gen. xxxii. 10. Observe, God's mercy is thus great towards
those that fear him, not towards those that trifle with him. We must
fear the Lord and his goodness. (2.) The fulness of his pardons, an
evidence of the riches of his mercy (v. 12): As far as the east is from
the west (which two quarters of the world are of greatest extent,
because all known and inhabited, and therefore geographers that way
reckon their longitudes) so far has he removed our transgressions from
us, so that they shall never be laid to our charge, nor rise up in
judgment against us. The sins of believers shall be remembered no more,
shall not be mentioned unto them; they shall be sought for, and not
found. If we thoroughly forsake them, God will thoroughly forgive them.
4. He has pitied our sorrows, v. 13, 14. Observe, (1.) Whom he
pities--those that fear him, that is, all good people, who in this
world may become objects of pity on account of the grievances to which
they are not only born, but born again. Or it may be understood of
those who have not yet received the spirit of adoption, but are yet
trembling at his word; those he pities, Jer. xxxi. 18, 20. (2.) How he
pities--as a father pities his children, and does them good as there is
occasion. God is a Father to those that fear him and owns them for his
children, and he is tender of them as a father. The father pities his
children that are weak in knowledge and instructs them, pities them
when they are froward and bears with them, pities them when they are
sick and comforts them (Isa. lxvi. 13), pities them when they have
fallen and helps them up again, pities them when they have offended,
and, upon their submission, forgives them, pities them when they are
wronged and gives them redress; thus the Lord pities those that fear
him. (3.) Why he pities--for he knows our frame. He has reason to know
our frame, for he framed us; and, having himself made man of the dust,
he remembers that he is dust, not only by constitution, but by
sentence. Dust thou art. He considers the frailty of our bodies and the
folly of our souls, how little we can do, and expects accordingly from
us, how little we can bear, and lays accordingly upon us, in all which
appears the tenderness of his compassion.
5. He has perpetuated his covenant-mercy and thereby provided relief
for our frailty, v. 15-18. See here, (1.) How short man's life is and
of what uncertain continuance. The lives even of great men and good men
are so, and neither their greatness nor their goodness can alter the
property of them: As for man, his days are as grass, which grows out of
the earth, rises but a little way above it, and soon withers and
returns to it again. See Isa. xl. 6, 7. Man, in his best estate, seems
somewhat more than grass; he flourishes and looks gay; yet then he is
but like a flower of the field, which, though distinguished a little
from the grass, will wither with it. The flower of the garden is
commonly more choice and valuable, and, though in its own nature
withering, will last the longer for its being sheltered by the garden
wall and the gardener's care; but the flower of the field (to which
life is here compared) is not only withering in itself, but exposed to
the cold blasts, and liable to be cropped and trodden on by the beasts
of the field. Man's life is not only wasting of itself, but its period
may be anticipated by a thousand accidents. When the flower is in its
perfection a blasting wind, unseen, unlooked for, passes over it, and
it is gone; it hangs the head, drops the leaves, dwindles into the
ground again, and the place thereof, which was proud of it, now knows
it no more. Such a thing is man: God considers this, and pities him;
let him consider it himself, and be humble, dead to this world and
thoughtful of another. (2.) How long and lasting God's mercy is to his
people (v. 17, 18): it will continue longer than their lives, and will
survive their present state. Observe, [1.] The description of those to
whom this mercy belongs. They are such as fear God, such as are truly
religious, from principle. First, They live a life of faith; for they
keep God's covenant; having taken hold of it, they keep hold of it,
fast hold, and will not let it go. They keep it as a treasure, keep it
as their portion, and would not for all the world part with it, for it
is their life. Secondly, They live a life of obedience; they remember
his commandments to do them, else they do not keep his covenant. Those
only shall have the benefit of God's promises that make conscience of
his precepts. See who those are that have a good memory, as well as a
good understanding (Ps. cxi. 10), those that remember God's
commandments, not to talk of them, but to do them, and to be ruled by
them. [2.] The continuance of the mercy which belongs to such as these;
it will last them longer than their lives on earth, and therefore they
need not be troubled though their lives be short, since death itself
will be no abridgment, no infringement, of their bliss. God's mercy is
better than life, for it will out-live it. First, To their souls, which
are immortal; to them the mercy of the Lord is from everlasting to
everlasting; from everlasting in the councils of it to everlasting in
the consequences of it, in their election before the world was and
their glorification when this world shall be no more; for they are
predestinated to the inheritance (Eph. i. 11) and look for the mercy of
the Lord, the Lord Jesus, unto eternal life. Secondly, To their seed,
which shall be kept up to the end of time (Ps. cii. 28): His
righteousness, the truth of his promise, shall be unto children's
children; provided they tread in the steps of their predecessors'
piety, and keep his covenant, as they did, then shall mercy be
preserved to them, even to a thousand generations.
Cheerful Praise.
19 The Lord hath prepared his throne in the heavens; and his kingdom
ruleth over all. 20 Bless the Lord, ye his angels, that excel in
strength, that do his commandments, hearkening unto the voice of his
word. 21 Bless ye the Lord, all ye his hosts; ye ministers of his,
that do his pleasure. 22 Bless the Lord, all his works in all places
of his dominion: bless the Lord, O my soul.
Here is, I. The doctrine of universal providence laid down, v. 19. He
has secured the happiness of his peculiar people by promise and
covenant, but the order of mankind, and the world in general, he
secures by common providence. The Lord has a throne of his own, a
throne of glory, a throne of government. He that made all rules all,
and both by a word of power: He has prepared his throne, has fixed and
established it that it cannot be shaken; he has afore-ordained all the
measures of his government and does all according to the counsel of his
own will. He has prepared it in the heavens, above us, and out of
sight; for he holds back the face of his throne, and spreads a cloud
upon it (Job xxvi. 9); yet he can himself judge through the dark cloud,
Job xxiii. 13. Hence the heavens are said to rule (Dan. iv. 26), and we
are led to consider this by the influence which even the visible
heavens have upon this earth, their dominion, Job xxxviii. 33; Gen. i.
16. But though God's throne is in heaven, and there he keeps his court,
and thither we are to direct to him (Our Father who art in heaven), yet
his kingdom rules over all. He takes cognizance of all the inhabitants,
and all the affairs, of this lower world, and disposes all persons and
things according to the counsel of his will, to his own glory (Dan. iv.
35): His kingdom rules over all kings and all kingdoms, and from it
there is no exempt jurisdiction.
II. The duty of universal praise inferred from it: if all are under
God's dominion, all must do him homage.
1. Let the holy angels praise him (v. 20, 21): Bless the Lord, you his
angels; and again, Bless the Lord, all you his hosts, you ministers of
his. David had been stirring up himself and others to praise God, and
here, in the close, he calls upon the angels to do it; not as if they
needed any excitement of ours to praise God, they do it continually;
but thus he expresses his high thoughts of God as worthy of the
adorations of the holy angels, thus he quickens himself and others to
the duty with this consideration, That it is the work of angels, and
comforts himself in reference to his own weakness and defect in the
performance of this duty with this consideration, That there is a world
of holy angels who dwell in God's house and are still praising him. In
short, the blessed angels are glorious attendants upon the blessed God.
Observe, (1.) How well qualified they are for the post they are in.
They are able; for they excel in strength; they are mighty in strength
(so the word is); they are able to bring great things to pass, and to
abide in their work without weariness. And they are as willing as they
are able; they are willing to know their work; for they hearken to the
voice of his word; they stand expecting commission and instructions
from their great Lord, and always behold his face (Matt. xviii. 10),
that they may take the first intimation of his mind. They are willing
to do their work: They do his commandments (v. 20); they do his
pleasure (v. 21); they dispute not any divine commands, but readily
address themselves to the execution of them. Nor do they delay, but fly
swiftly: They do his commandments at hearing, or as soon as they hear
the voice of his word; so Dr. Hammond. To obey is better than
sacrifice; for angels obey, but do not sacrifice. (2.) What their
service is. They are his angels, and ministers of his--his, for he made
them, and made them for himself--his, for he employs them, though he
does not need them--his, for he is their owner and Lord; they belong to
him and he has them at his beck. All the creatures are his servants,
but not as the angels that attend the presence of his glory. Soldiers,
and seamen, and all good subjects, serve the king, but not as the
courtiers do, the ministers of state and those of the household. [1.]
The angels occasionally serve God in this lower world; they do his
commandments, go on his errands (Dan. ix. 21), fight his battles (2
Kings vi. 17), and minister for the good of his people, Heb. i. 14.
[2.] They continually praise him in the upper world; they began betimes
to do it (Job xxxviii. 7), and it is still their business, from which
they rest not day nor night, Rev. iv. 8. It is God's glory that he has
such attendants, but more his glory that he neither needs them nor is
benefited by them.
2. Let all his works praise him (v. 22), all in all places of his
dominion; for, because they are his works, they are under his dominion,
and they were made and are ruled that they may be unto him for a name
and a praise. All his works, that is, all the children of men, in all
parts of the world, let them all praise God; yea, and the inferior
creatures too, which are God's works also; let them praise him
objectively, though they cannot praise him actually, Ps. cxlv. 10. Yet
all this shall not excuse David from praising God, but rather excite
him to do it the more cheerfully, that he may bear a part in this
concert; for he concludes, Bless the Lord, O my soul! as he began, v.
1. Blessing God and giving him glory must be the alpha and the omega of
all our services. He began with Bless the Lord, O my soul! and, when he
had penned and sung this excellent hymn to his honour, he does not say,
Now, O my soul! thou hast blessed the Lord, sit down, and rest thee,
but, Bless the Lord, O my soul! yet more and more. When we have done
ever so much in the service of God, yet still we must stir up ourselves
to do more. God's praise is a subject that will never be exhausted, and
therefore we must never think this work done till we come to heaven,
where it will be for ever in the doing.
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P S A L M S
PSALM CIV.
It is very probable that this psalm was penned by the same hand, and at
the same time, as the former; for as that ended this begins, with
"Bless the Lord, O my soul!" and concludes with it too. The style
indeed is somewhat different, because the matter is so: the scope of
the foregoing psalm was to celebrate the goodness of God and his tender
mercy and compassion, to which a soft and sweet style was most
agreeable; the scope of this is to celebrate his greatness, and
majesty, and sovereign dominion, which ought to be done in the most
stately lofty strains of poetry. David, in the former psalm, gave God
the glory of his covenant-mercy and love to his own people; in this he
gives him the glory of his works of creation and providence, his
dominion over, and his bounty to, all the creatures. God is there
praised as the God of grace, here as the God of nature. And this psalm
is wholly bestowed on that subject; not as Ps. xix., which begins with
it, but passes from it to the consideration of the divine law; nor as
Ps. viii., which speaks of this but prophetically, and with an eye to
Christ. This noble poem is thought by very competent judges greatly to
excel, not only for piety and devotion (that is past dispute), but for
flight of fancy, brightness of ideas, surprising turns, and all the
beauties and ornaments of expression, the Greek and Latin poets upon
any subject of this nature. Many great things the psalmist here gives
God the glory of I. The splendour of his majesty in the upper world,
ver. 1-4. II. The creation of the sea and the dry land, ver. 5-9. III.
The provision he makes for the maintenance of all the creatures
according to their nature, ver. 10-18, 27, 28. IV. The regular course
of the sun and moon, ver. 19-24. V. The furniture of the sea, ver. 25,
26. IV. God's sovereign power over all the creatures, ver. 29-32. And,
lastly, he concludes with a pleasant and firm resolution to continue
praising God (ver. 33-35), with which we should heartily join in
singing this psalm.
The Divine Majesty.
1 Bless the Lord, O my soul. O Lord my God, thou art very great; thou
art clothed with honour and majesty. 2 Who coverest thyself with
light as with a garment: who stretchest out the heavens like a curtain:
3 Who layeth the beams of his chambers in the waters: who maketh the
clouds his chariot: who walketh upon the wings of the wind: 4 Who
maketh his angels spirits; his ministers a flaming fire: 5 Who laid
the foundations of the earth, that it should not be removed for ever.
6 Thou coveredst it with the deep as with a garment: the waters stood
above the mountains. 7 At thy rebuke they fled; at the voice of thy
thunder they hasted away. 8 They go up by the mountains; they go down
by the valleys unto the place which thou hast founded for them. 9
Thou hast set a bound that they may not pass over; that they turn not
again to cover the earth.
When we are addressing ourselves to any religious service we must stir
up ourselves to take hold on God in it (Isa. lxiv. 7); so David does
here. "Come, my soul, where art thou? What art thou thinking of? Here
is work to be done, good work, angels' work; set about it in good
earnest; let all the powers and faculties be engaged and employed in
it: Bless the Lord, O my soul!" In these verses,
I. The psalmist looks up to the divine glory shining in the upper
world, of which, though it is one of the things not seen, faith is the
evidence. With what reverence and holy awe does he begin his meditation
with that acknowledgment: O Lord my God! thou art very great! It is the
joy of the saints that he who is their God is a great God. The grandeur
of the prince is the pride and pleasure of all his good subjects. The
majesty of God is here set forth by various instances, alluding to the
figure which great princes in their public appearances covet to make.
Their equipage, compared with his (even of the eastern kings, who most
affected pomp), is but as the light of a glow-worm compared with that
of the sun, when he goes forth in his strength. Princes appear great,
1. In their robes; and what are God's robes? Thou art clothed with
honour and majesty, v. 1. God is seen in his works, and these proclaim
him infinitely wise and good, and all that is great. Thou coverest
thyself with light as with a garment, v. 2. God is light (1 John i. 5),
the Father of lights (Jam. i. 17); he dwells in light (1 Tim. vi. 16);
he clothes himself with it. The residence of his glory is in the
highest heaven, that light which was created the first day, Gen. i. 3.
Of all visible beings light comes nearest to the nature of a spirit,
and therefore with that God is pleased to cover himself, that is, to
reveal himself under that similitude, as men are seen in the clothes
with which they cover themselves; and so only, for his face cannot be
seen. 2. In their palaces or pavilions, when they take the field; and
what is God's palace and his pavilion? He stretches out the heavens
like a curtain, v. 2. So he did at first, when he made the firmament,
which in the Hebrew has its name from its being expanded, or stretched
out, Gen. i. 7. He made it to divide the waters as a curtain divides
between two apartments. So he does still: he now stretches out the
heavens like a curtain, keeps them upon the stretch, and they continue
to this day according to his ordinance. The regions of the air are
stretched out about the earth, like a curtain about a bed, to keep it
warm, and drawn between us and the upper world, to break its dazzling
light; for, though God covers himself with light, yet, in compassion to
us, he makes darkness his pavilion. Thick clouds are a covering to him.
The vastness of this pavilion may lead us to consider how great, how
very great, he is that fills heaven and earth. He has his chambers, his
upper rooms (so the word signifies), the beams whereof he lays in the
waters, the waters that are above the firmament (v. 3), as he has
founded the earth upon the seas and floods, the waters beneath the
firmament. Though air and water are fluid bodies, yet, by the divine
power, they are kept as tight and as firm in the place assigned them as
a chamber is with beams and rafters. How great a God is he whose
presence-chamber is thus reared, thus fixed! 3. In their coaches of
state, with their stately horses, which add much to the magnificence of
their entries; but God makes the clouds his chariots, in which he rides
strongly, swiftly, and far above out of the reach of opposition, when
at any time he will act by uncommon providences in the government of
this world. He descended in a cloud, as in a chariot, to Mount Sinai,
to give the law, and to Mount Tabor, to proclaim the gospel (Matt.
xvii. 5), and he walks (a gentle pace indeed, yet stately) upon the
wings of the wind. See Ps. xviii. 10, 11. He commands the winds,
directs them as he pleases, and serves his own purposes by them. 4. In
their retinue or train of attendants; and here also God is very great,
for (v. 4) he makes his angels spirits. This is quoted by the apostle
(Heb. i. 7) to prove the pre-eminence of Christ above the angels. The
angels are here said to be his angels and his ministers, for they are
under his dominion and at his disposal; they are winds, and a flame of
fire, that is, they appeared in wind and fire (so some), or they are as
swift as winds, and pure as flames; or he makes them spirits, so the
apostle quotes it. They are spiritual beings; and, whatever vehicles
they may have proper to their nature, it is certain they have not
bodies as we have. Being spirits, they are so much the further removed
from the encumbrances of the human nature and so much the nearer allied
to the glories of the divine nature. And they are bright, and quick,
and ascending, as fire, as a flame of fire. In Ezekiel's vision they
ran and returned like a flash of lightning, Ezek. i. 14. Thence they
are called seraphim--burners. Whatever they are, they are what God made
them, what he still makes them; they derive their being from him,
having the being he gave them, are held in being by him, and he makes
what use he pleases of them.
II. He looks down, and looks about, to the power of God shining in this
lower world. He is not so taken up with the glories of his court as to
neglect even the remotest of his territories; no, not the sea and dry
land.
1. He has founded the earth, v. 5. Though he has hung it upon nothing
(Job xxvi. 2), ponderibus librata suis--balanced by its own weight, yet
it is as immovable as if it had been laid upon the surest foundations.
He has built the earth upon her basis, so that though it has received a
dangerous shock by the sin of man, and the malice of hell strikes at
it, yet it shall not be removed for ever, that is, not till the end of
time, when it must give way to the new earth. Dr. Hammond's paraphrase
of this is worth noting: "God has fixed so strange a place for the
earth, that, being a heavy body, one would think it should fall every
minute; and yet, which way soever we would imagine it to stir, it must,
contrary to the nature of such a body, fall upwards, and so can have no
possible ruin but by tumbling into heaven."
2. He has set bounds to the sea; for that also is his. (1.) He brought
it within bounds in the creation. At first the earth, which, being the
more ponderous body, would subside of course, was covered with the deep
(v. 6): The waters were above the mountains; and so it was unfit to be,
as it was designed, a habitation for man; and therefore, on the third
day, God said, Let the waters under the heaven be gathered to one
place, and let the dry land appear, Gen. i. 9. This command of God is
here called his rebuke, as if he gave it because he was displeased that
the earth was thus covered with water and not fit for man to dwell on.
Power went along with this word, and therefore it is also called here
the voice of his thunder, which is a mighty voice and produces strange
effects, v. 7. At thy rebuke, as if they were made sensible that they
were out of their place, they fled; they hasted away (they called, and
not in vain, to the rocks and mountains to cover them), as it is said
on another occasion (Ps. lxxii. 16), The waters saw thee, O God! the
waters saw thee; they were afraid. Even those fluid bodies received the
impression of God's terror. But was the Lord displeased against the
rivers? No; it was for the salvation of his people, Hab. iii. 8, 13. So
here; God rebuked the waters for man's sake, to prepare room for him;
for men must not be made as the fishes of the sea (Hab. i. 14); they
must have air to breathe in. Immediately therefore, with all speed, the
waters retired, v. 8. They go over hill and dale (as we say), go up by
the mountains and down by the valleys; they will neither stop at the
former nor lodge in the latter, but make the best of their way to the
place which thou hast founded for them, and there they make their bed.
Let the obsequiousness even of the unstable waters teach us obedience
to the word and will of God; for shall man alone of all the creatures
be obstinate? Let their retiring to and resting in the place assigned
them teach us to acquiesce in the disposals of that wise providence
which appoints us the bounds of our habitation. (2.) He keeps it within
bounds, v. 9. The waters are forbidden to pass over the limits set
them; they may not, and therefore they do not, turn again to cover the
earth. Once they did, in Noah's flood, because God bade them, but never
since, because he forbids them, having promised not to drown the world
again. God himself glorifies in this instance of his power (Job
xxxviii. 8, &c.) and uses it as an argument with us to fear him, Jer.
v. 22. This, if duly considered, would keep the world in awe of the
Lord and his goodness, That the waters of the sea would soon cover the
earth if God did not restrain them.
The Divine Bounty.
10 He sendeth the springs into the valleys, which run among the hills.
11 They give drink to every beast of the field: the wild asses quench
their thirst. 12 By them shall the fowls of the heaven have their
habitation, which sing among the branches. 13 He watereth the hills
from his chambers: the earth is satisfied with the fruit of thy works.
14 He causeth the grass to grow for the cattle, and herb for the
service of man: that he may bring forth food out of the earth; 15 And
wine that maketh glad the heart of man, and oil to make his face to
shine, and bread which strengtheneth man's heart. 16 The trees of the
Lord are full of sap; the cedars of Lebanon, which he hath planted;
17 Where the birds make their nests: as for the stork, the fir trees
are her house. 18 The high hills are a refuge for the wild goats; and
the rocks for the conies.
Having given glory to God as the powerful protector of this earth, in
saving it from being deluged, here he comes to acknowledge him as its
bountiful benefactor, who provides conveniences for all the creatures.
I. He provides fresh water for their drink: He sends the springs into
the valleys, v. 10. There is water enough indeed in the sea, that is,
enough to drown us, but not one drop to refresh us, be we ever so
thirsty--it is all so salt; and therefore God has graciously provided
water fit to drink. Naturalists dispute about the origin of fountains;
but, whatever are their second causes, here is their first cause; it is
God that sends the springs into the brooks, which walk by easy steps
between the hills, and receive increase from the rain-water that
descends from them. These give drink, not only to man, and those
creatures that are immediately useful to him, but to every beast of the
field (v. 11); for where God has given life he provides a livelihood
and takes care of all the creatures. Even the wild asses, though
untameable and therefore of no use to man, are welcome to quench their
thirst; and we have no reason to grudge it them, for we are better
provided for, though born like the wild ass's colt. We have reason to
thank God for the plenty of fair water with which he has provided the
habitable part of his earth, which otherwise would not be habitable.
That ought to be reckoned a great mercy the want of which would be a
great affliction; and the more common it is the greater mercy it is.
Usus communis aquarum--water is common for all.
II. He provides food convenient for them, both for man and beast: The
heavens drop fatness; they hear the earth, but God hears them, Hos. ii.
21. He waters the hills from his chambers (v. 13), from those chambers
spoken of (v. 3), the beams of which he lays in the waters, those
store-chambers, the clouds that distil fruitful showers. The hills that
are not watered by the rivers, as Egypt was by the Nile, are watered by
the rain from heaven, which is called the river of God (Ps. lxv. 9), as
Canaan was, Deut. xi. 11, 12. Thus the earth is satisfied with the
fruit of his works, either with the rain it drinks in (the earth knows
when it has enough; it is a pity that any man should not) or with the
products it brings forth. It is a satisfaction to the earth to bear the
fruit of God's works for the benefit of man, for thus it answers the
end of its creation. The food which God brings forth out of the earth
(v. 14) is the fruit of his works, which the earth is satisfied with.
Observe how various and how valuable its products are.
1. For the cattle there is grass, and the beasts of prey, that live not
on grass, feed on those that do; for man there is herb, a better sort
of grass (and a dinner of herbs and roots is not to be despised); nay,
he is furnished with wine, and oil, and bread, v. 15. We may observe
here, concerning our food, that which will help to make us both humble
and thankful. (1.) To make us humble let us consider that we have a
necessary dependence upon God for all the supports of this life (we
live upon alms; we are at his finding, for our own hands are not
sufficient for us),--that our food comes all out of the earth, to
remind us whence we ourselves were taken and whither we must
return,--and that therefore we must not think to live by bread alone,
for that will feed the body only, but must look into the word of God
for the meat that endures to eternal life. Let us also consider that we
are in this respect fellow-commoners with the beasts; the same earth,
the same spot of ground, that brings grass for the cattle, brings corn
for man. (2.) To make us thankful let us consider, [1.] That God not
only provides for us, but for our servants. The cattle that are of use
to man are particularly taken care of; grass is made to grow in great
abundance for them, when the young lions, that are not for the service
of man, often lack and suffer hunger. [2.] That our food is nigh us,
and ready to us. Having our habitation on the earth, there we have our
storehouse, and depend not on the merchant-ships that bring food from
afar, Prov. xxxi. 14. [3.] That we have even from the products of the
earth, not only for necessity, but for ornament and delight, so good a
Master do we serve. First, Does nature call for something to support
it, and repair its daily decays? Here is bread, which strengthens man's
heart, and is therefore called the staff of life; let none who have
that complain of want. Secondly, Does nature go further, and covet
something pleasant? Here is wine, that makes glad the heart, refreshes
the spirits, and exhilarates them, when it is soberly and moderately
used, that we may not only go through our business, but go through it
cheerfully. It is a pity that that should be abused to overcharge the
heart, and unfit men for their duty, which was given to revive their
heart and quicken them in their duty. Thirdly, Is nature yet more
humoursome, and does it crave something for ornament too? Here is that
also out of the earth--oil to make the face to shine, that the
countenance may not only be cheerful but beautiful, and we may be the
more acceptable to one another.
2. Nay, the divine providence not only furnishes animals with their
proper food, but vegetables also with theirs (v. 16): The trees of the
Lord are full of sap, not only men's trees, which they take care of and
have an eye to, in their orchards, and parks, and other enclosures, but
God's trees, which grow in the wildernesses, and are taken care of only
by his providence; they are full of sap and want no nourishment. Even
the cedars of Lebanon, an open forest, though they are high and bulky,
and require a great deal of sap to feed them, have enough from the
earth; they are trees which he has planted, and which therefore he will
protect and provide for. We may apply this to the trees of
righteousness, which are the planting of the Lord, planted in his
vineyard; these are full of sap, for what God plants he will water, and
those that are planted in the house of the Lord shall flourish in the
courts of our God, Ps. xcii. 13.
III. He takes care that they shall have suitable habitations to dwell
in. To men God has given discretion to build for themselves and for the
cattle that are serviceable to them; but there are some creatures which
God more immediately provides a settlement for. 1. The birds. Some
birds, by instinct, make their nests in the bushes near rivers (v. 12):
By the springs that run among the hills some of the fowls of heaven
have their habitation, which sing among the branches. They sing,
according to their capacity, to the honour of their Creator and
benefactor, and their singing may shame our silence. Our heavenly
Father feeds them (Matt. vi. 26), and therefore they are easy and
cheerful, and take no thought for the morrow. The birds being made to
fly above the earth (as we find, Gen. i. 20), they make their nests on
high, in the tops of trees (v. 17); it should seem as if nature had an
eye to this in planting the cedars of Lebanon, that they might be
receptacles for the birds. Those that fly heavenward shall not want
resting-places. The stork is particularly mentioned; the fir-trees,
which are very high, are her house, her castle. 2. The smaller sort of
beasts (v. 18): The wild goats, having neither strength nor swiftness
to secure themselves, are guided by instinct to the high hills, which
are a refuge to them; and the rabbits, which are also helpless animals,
find shelter in the rocks, where they can set the beasts of prey at
defiance. Does God provide thus for the inferior creatures; and will he
not himself be a refuge and dwelling-place to his own people?
The Divine Bounty.
19 He appointed the moon for seasons: the sun knoweth his going down.
20 Thou makest darkness, and it is night: wherein all the beasts of the
forest do creep forth. 21 The young lions roar after their prey, and
seek their meat from God. 22 The sun ariseth, they gather themselves
together, and lay them down in their dens. 23 Man goeth forth unto
his work and to his labour until the evening. 24 O Lord, how manifold
are thy works! in wisdom hast thou made them all: the earth is full of
thy riches. 25 So is this great and wide sea, wherein are things
creeping innumerable, both small and great beasts. 26 There go the
ships: there is that leviathan, whom thou hast made to play therein.
27 These wait all upon thee; that thou mayest give them their meat in
due season. 28 That thou givest them they gather: thou openest thine
hand, they are filled with good. 29 Thou hidest thy face, they are
troubled: thou takest away their breath, they die, and return to their
dust. 30 Thou sendest forth thy spirit, they are created: and thou
renewest the face of the earth.
We are here taught to praise and magnify God,
I. For the constant revolutions and succession of day and night, and
the dominion of sun and moon over them. The heathen were so affected
with the light and influence of the sun and moon, and their
serviceableness to the earth, that they worshipped them as deities; and
therefore the scripture takes all occasions to show that the gods they
worshipped are the creatures and servants of the true God (v. 19): He
appointed the moon for seasons, for the measuring of the months, the
directing of the seasons for the business of the husbandman, and the
governing of the tides. The full and change, the increase and decrease,
of the moon, exactly observe the appointment of the Creator; so does
the sun, for he keeps as punctually to the time and place of his going
down as if he were an intellectual being and knew what he did. God
herein consults the comfort of man. 1. The shadows of the evening
befriend the repose of the night (v. 20): Thou makes darkness and it is
night, which, though black, contributes to the beauty of nature, and is
as a foil to the light of the day; and under the protection of the
night all the beasts of the forest creep forth to feed, which they are
afraid to do in the day, God having put the fear and dread of man upon
every beast of the earth (Gen. ix. 2), which contributes as much to
man's safety as to his honour. See how nearly allied those are to the
disposition of the wild beasts who wait for the twilight (Job xxiv. 15)
and have fellowship with the unfruitful works of darkness; and compare
to this the danger of ignorance and melancholy, which are both as
darkness to the soul; when, in either of those ways, it is night, then
all the beasts of the forest creep forth. Satan's temptations then
assault us and have advantage against us. Then the young lions roar
after their prey; and, as naturalists tell us, their roaring terrifies
the timorous beasts so that they have not strength nor spirit to escape
from them, which otherwise they might do, and so they become an easy
prey to them. They are said to seek their meat from God, because it is
not prepared for them by the care and forecast of man, but more
immediately by the providence of God. The roaring of the young lions,
like the crying of the young ravens, is interpreted asking their meat
of God. Does God put this construction upon the language of mere
nature, even in venomous creatures? and shall he not much more
interpret favourably the language of grace in his own people, though it
be weak and broken, groanings which cannot be uttered? 2. The light of
the morning befriends the business of the day (v. 22, 23): The sun
arises (for, as he knows his going down, so, thanks be to God, he knows
his rising again), and then the wild beasts betake themselves to their
rest; even they have some society among them, for they gather
themselves together and lay down in their dens, which is a great mercy
to the children of men, that while they are abroad, as becomes honest
travellers, between sun and sun, care is taken that they shall not be
set upon by wild beasts, for they are then drawn out of the field, and
the sluggard shall have no ground to excuse himself from the business
of the day with this, That there is a lion in the way. Therefore then
man goes forth to his work and to his labour. The beasts of prey creep
forth with fear; man goes forth with boldness, as one that has
dominion. The beasts creep forth to spoil and do mischief; man goes
forth to work and do good. There is the work of every day, which is to
be done in its day, which man must apply to every morning (for the
lights are set up for us to work by, not to play by) and which he must
stick to till evening; it will be time enough to rest when the night
comes, in which no man can work.
II. For the replenishing of the ocean (v. 25, 26): As the earth is full
of God's riches, well stocked with animals, and those well provided
for, so that it is seldom that any creature dies merely for want of
food, so is this great and wide sea which seems a useless part of the
globe, at least not to answer the room it takes up; yet God has
appointed it its place and made it serviceable to man both for
navigation (there go the ships, in which goods are conveyed, to
countries vastly distant, speedily and much more cheaply than by
land-carriage) and also to be his storehouse for fish. God made not the
sea in vain, any more than the earth; he made it to be inherited, for
there are things swimming innumerable, both small and great animals,
which serve for man's dainty food. The whale is particularly mentioned
in the history of the creation (Gen. i. 21) and is here called the
leviathan, as Job xli. 1. He is made to play in the sea; he has nothing
to do, as man has, who goes forth to his work; he has nothing to fear,
as the beasts have, that lie down in their dens; and therefore he plays
with the waters. It is a pity that any of the children of men, who have
nobler powers and were made for nobler purposes, should live as if they
were sent into the world, like leviathan into the waters, to play
therein, spending all their time in pastime. The leviathan is said to
play in the waters, because he is so well armed against all assaults
that he sets them at defiance and laughs at the shaking of a spear, Job
xli. 29.
III. For the seasonable and plentiful provision which is made for all
the creatures, v. 27, 28. 1. God is a bountiful benefactor to them: He
gives them their meat; he opens his hand and they are filled with good.
He supports the armies both of heaven and earth. Even the meanest
creatures are not below his cognizance. He is open-handed in the gifts
of his bounty, and is a great and good housekeeper that provides for so
large a family. 2. They are patient expectants from him: They all wait
upon him. They seek their food, according to the natural instinct God
has put into them and in the proper season for it, and affect not any
other food, or at any other time, than nature has ordained. They do
their part for the obtaining of it: what God gives them they gather,
and expect not that Providence should put it into their mouths; and
what they gather they are satisfied with--they are filled with good.
They desire no more than what God sees fit for them, which may shame
our murmurings, and discontent, and dissatisfaction with our lot.
IV. For the absolute power and sovereign dominion which he has over all
the creatures, by which every species is still continued, though the
individuals of each are daily dying and dropping off. See here, 1. All
the creatures perishing (v. 29): Thou hidest thy face, withdrawest thy
supporting power, thy supplying bounty, and they are troubled
immediately. Every creature has as necessary a dependence upon God's
favours as every saint is sensible he has and therefore says with David
(Ps. xxx. 7), Thou didst hide thy face and I was troubled. God's
displeasure against this lower world for the sin of man is the cause of
all the vanity and burden which the whole creation groans under. Thou
takest away their breath, which is in thy hand, and then, and not till
then, they die and return to their dust, to their first principles. The
spirit of the beast, which goes downward, is at God's command, as well
as the spirit of a man, which goes upward. The death of cattle was one
of the plagues of Egypt, and is particularly taken notice of in the
drowning of the world. 2. All preserved notwithstanding, in a
succession (v. 30): Thou sendest forth thy spirit, they are created.
The same spirit (that is, the same divine will and power) by which they
were all created at first still preserves the several sorts of
creatures in their being, and place, and usefulness; so that, though
one generation of them passes away, another comes, and from time to
time they are created; new ones rise up instead of the old ones, and
this is a continual creation. Thus the face of the earth is renewed
from day to day by the light of the sun (which beautifies it anew every
morning), from year to year by the products of it, which enrich it anew
every spring and put quite another face upon it from what it had all
winter. The world is as full of creatures as if none died, for the
place of those that die is filled up. This (the Jews say) is to be
applied to the resurrection, which every spring is an emblem of, when a
new world rises out of the ashes of the old one.
In the midst of this discourse the psalmist breaks out into wonder at
the works of God (v. 24): O Lord! how manifold are thy works! They are
numerous, they are various, of many kinds, and many of every kind; and
yet in wisdom hast thou made them all. When men undertake many works,
and of different kinds, commonly some of them are neglected and not
done with due care; but God's works, though many and of very different
kinds, are all made in wisdom and with the greatest exactness; there is
not the least flaw nor defect in them. The works of art, the more
closely they are looked upon with the help of microscopes, the more
rough they appear; the works of nature through these glasses appear
more fine and exact. They are all made in wisdom, for they are all made
to answer the end they were designed to serve, the good of the
universe, in order to the glory of the universal Monarch.
The Divine Bounty.
31 The glory of the Lord shall endure for ever: the Lord shall rejoice
in his works. 32 He looketh on the earth, and it trembleth: he
toucheth the hills, and they smoke. 33 I will sing unto the Lord as
long as I live: I will sing praise to my God while I have my being.
34 My meditation of him shall be sweet: I will be glad in the Lord.
35 Let the sinners be consumed out of the earth, and let the wicked be
no more. Bless thou the Lord, O my soul. Praise ye the Lord.
The psalmist concludes this meditation with speaking,
I. Praise to God, which is chiefly intended in the psalm.
1. He is to be praised, (1.) As a great God, and a God of matchless
perfection: The glory of the Lord shall endure for ever, v. 31. It
shall endure to the end of time in his works of creation and
providence; it shall endure to eternity in the felicity and adorations
of saints and angels. Man's glory is fading; God's glory is
everlasting. Creatures change, but with the Creator there is no
variableness. (2.) As a gracious God: The Lord shall rejoice in his
works. He continues that complacency in the products of his own wisdom
and goodness which he had when he saw every thing that he had made, and
behold it was very good, and rested the seventh day. We often do that
which, upon the review, we cannot rejoice in, but are displeased at,
and wish undone again, blaming our own management. But God always
rejoices in his works, because they are all done in wisdom. We regret
our bounty and beneficence, but God never does; he rejoices in the
works of his grace: his gifts and callings are without repentance. (3.)
As a God of almighty power (v. 32): He looks on the earth, and it
trembles, as unable to bear his frowns--trembles, as Sinai did, at the
presence of the Lord. He touches the hills, and they smoke. The
volcanoes, or burning mountains, such as Ætna, are emblems of the power
of God's wrath fastening upon proud unhumbled sinners. If an angry look
and a touch have such effects, what will the weight of his heavy hand
do and the operations of his outstretched arm? Who knows the power of
his anger? Who then dares set it at defiance? God rejoices in his works
because they are all so observant of him; and he will in like manner
take pleasure in those that fear him and that tremble at his word.
2. The psalmist will himself be much in praising him (v. 33): "I will
sing unto the Lord, unto my God, will praise him as Jehovah, the
Creator, and as my God, a God in covenant with me, and this not now
only, but as long as I live, and while I have my being." Because we
have our being from God, and depend upon him for the support and
continuance of it, as long as we live and have our being we must
continue to praise God; and when we have no life, no being, on earth,
we hope to have a better life and better being in a better world and
there to be doing this work in a better manner and in better company.
II. Joy to himself (v. 34): My meditation of him shall be sweet; it
shall be fixed and close; it shall be affecting and influencing; and
therefore it shall be sweet. Thoughts of God will then be most
pleasing, when they are most powerful. Note, Divine meditation is a
very sweet duty to all that are sanctified: "I will be glad in the
Lord; it shall be a pleasure to me to praise him; I will be glad of all
opportunities to set forth his glory; and I will rejoice in the Lord
always and in him only." All my joys shall centre in him, and in him
they shall be full.
III. Terror to the wicked (v. 35): Let the sinners be consumed out of
the earth; and let the wicked be no more. 1. Those that oppose the God
of power, and fight against him, will certainly be consumed; none can
prosper that harden themselves against the Almighty. 2. Those that
rebel against the light of such convincing evidence of God's being, and
refuse to serve him whom all the creatures serve, will justly be
consumed. Those that make that earth to groan under the burden of their
impieties which God thus fills with his riches deserve to be consumed
out of it, and that it should spue them out. 3. Those that heartily
desire to praise God themselves cannot but have a holy indignation at
those that blaspheme and dishonour him, and a holy satisfaction in the
prospect of their destruction and the honour that God will get to
himself upon them. Even this ought to be the matter of their praise:
"While sinners are consumed out of the earth, let my soul bless the
Lord that I am not cast away with the workers of iniquity, but
distinguished from them by the special grace of God. When the wicked
are no more I hope to be praising God world without end; and therefore,
Praise you the Lord; let all about me join with me in praising God.
Hallelujah; sing praise to Jehovah." This is the first time that we
meet with Hallelujah; and it comes in here upon occasion of the
destruction of the wicked; and the last time we meet with it is upon a
similar occasion. When the New-Testament Babylon is consumed, this is
the burden of the song, Hallelujah, Rev. xix. 1, 3, 4, 6.
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P S A L M S
PSALM CV.
Some of the psalms of praise are very short, others very long, to teach
us that, in our devotions, we should be more observant how our hearts
work than how the time passes and neither overstretch ourselves by
coveting to be long nor over-stint ourselves by coveting to be short,
but either the one or the other as we find in our hearts to pray. This
is a long psalm; the general scope is the same with most of the psalms,
to set forth the glory of God, but the subject-matter is particular.
Every time we come to the throne of grace we may, if we please, furnish
ourselves out of the word of God (out of the history of the New
Testament, as this out of the history of the Old) with new songs, with
fresh thoughts--so copious, so various, so inexhaustible is the
subject. In the foregoing psalm we are taught to praise God for his
wondrous works of common providence with reference to the world in
general. In this we are directed to praise him for his special favours
to his church. We find the first eleven verses of this psalm in the
beginning of that psalm which David delivered to Asaph to be used (as
it should seem) in the daily service of the sanctuary when the ark was
fixed in the place he had prepared for it, by which it appears both who
penned it and when and upon what occasion it was penned, 1 Chron. xvi.
7, &c. David by it designed to instruct his people in the obligations
they lay under to adhere faithfully to their holy religion. Here is the
preface (ver. 1-7) and the history itself in several articles. I. God's
covenant with the patriarchs, ver. 8-11. II. His care of them while
they were strangers, ver. 12-15. III. His raising up Joseph to be the
shepherd and stone of Israel, ver. 16-22. IV. The increase of Israel in
Egypt and their deliverance out of Egypt, ver. 23-38. V. The care he
took of them in the wilderness and their settlement in Canaan, ver.
39-45. In singing this we must give to God the glory of his wisdom and
power, his goodness and faithfulness, must look upon ourselves as
concerned in the affairs of the Old-Testament church, both because to
it were committed the oracles of God, which are our treasure, and
because out of it Christ arose, and these things happened to it for
ensamples.
An Invitation to Praise.
1 O give thanks unto the Lord; call upon his name: make known his deeds
among the people. 2 Sing unto him, sing psalms unto him: talk ye of
all his wondrous works. 3 Glory ye in his holy name: let the heart of
them rejoice that seek the Lord. 4 Seek the Lord, and his strength:
seek his face evermore. 5 Remember his marvellous works that he hath
done; his wonders, and the judgments of his mouth; 6 O ye seed of
Abraham his servant, ye children of Jacob his chosen. 7 He is the
Lord our God: his judgments are in all the earth.
Our devotion is here warmly excited; and we are stirred up, that we may
stir up ourselves to praise God. Observe,
I. The duties to which we are here called, and they are many, but the
tendency of them all is to give unto God the glory due unto his name.
1. We must give thanks to him, as one who has always been our bountiful
benefactor and requires only that we give him thanks for his
favours--poor returns for rich receivings. 2. Call upon his name, as
one whom you depend upon for further favours. Praying for further
mercies is accepted as an acknowledgment of former mercies. Because he
has inclined his ear unto me, therefore will I call upon him. 3. Make
known his deeds (v. 1), that others may join with you in praising him.
Talk of all his wondrous works (v. 2), as we talk of things that we are
full of, and much affected with, and desire to fill others with. God's
wondrous works ought to be the subject of our familiar discourses with
our families and friends, and we should talk of them as we sit in the
house and as we go by the way (Deut. vi. 7), not merely for
entertainment, but for the exciting of devotion and the encouraging of
our own and others' faith and hope in God. Even sacred things may be
the matter of common talk, provided it be with due reverence. 4. Sing
psalms to God's honour, as those that rejoice in him, and desire to
testify that joy for the encouragement of others and to transmit it to
posterity, as memorable things anciently were handed down by songs,
when writing was scarce. 5. Glory in his holy name; let those that are
disposed to glory not boast of their own accomplishments and
achievements, but of their acquaintance with God and their relation to
him, Jer. ix. 23, 24. Praise you his holy name, so some; but it comes
all to one, for in glorying in him we give glory to him. 6. Seek him;
place your happiness in him, and then pursue that happiness in all the
ways that he has appointed. Seek the Lord and his strength, that is,
the ark of his strength; seek him in the sanctuary, in the way wherein
he has appointed us to seek him. Seek his strength, that is, his grace,
the strength of his Spirit to work in you that which is good, which we
cannot do but by strength derived from him, for which he will be
enquired of. Seek the Lord and be strengthened; so divers ancient
versions read it. Those that would be strengthened in the inward man
must fetch in strength from God by faith and prayer. Seek his strength,
and then seek his face; for by his strength, we hope to prevail with
him for his favour, as Jacob did, Hos. xii. 3. "Seek his face evermore;
seek to have his favour to eternity, and therefore continue seeking it
to the end of the time of your probation. Seek it while you live in
this world, and you shall have it while you live in the other world,
and even there shall be for ever seeking it in an infinite progression,
and yet be for ever satisfied in it." 7. Let the hearts of those
rejoice that do seek him (v. 3); for they have chosen well, are well
fixed, and well employed, and they may be sure that their labour will
not be in vain, for he will not only be found, but he will be found the
rewarder of those that diligently seek him. If those have reason to
rejoice that seek the Lord, much more those that have found him.
II. Some arguments to quicken us to these duties. 1. "Consider both
what he has said and what he has done to engage us for ever to him. You
will see yourselves under all possible obligations to give thanks to
him, and call upon his name, if you remember the wonders which should
make deep and durable impressions upon you,--the wonders of his
providence which he has wrought for you and those who are gone before
you, the marvellous works that he has done, which will be had in
everlasting remembrance with the thoughtful and with the grateful,--the
wonders of his law, which he has written to you, and entrusted you
with, the judgments of his mouth, as well as the judgments of his
hand," v. 5. 2. "Consider the relation you stand in to him (v. 6): You
are the seed of Abraham his servant; you are born in his house, and
being thereby entitled to the privilege of his servants, protection and
provision, you are also bound to do the duty of servants, to attend
your Master, consult his honour, obey his commands, and do what you can
to advance his interests. You are the children of Jacob his chosen, and
are chosen and beloved for the fathers' sake, and therefore ought to
tread in the steps of those whose honours you inherit. You are the
children of godly parents; do no degenerate. You are God's church upon
earth, and, if you do not praise him, who should?" 3. Consider your
interest in him: He is the Lord our God, v. 7. We depend upon him, are
devoted to him, and from him our expectation is. Should not a people
seek unto their God (Isa. viii. 19) and praise their God? Dan. v. 4. He
is Jehovah our God. He that is our God is self-existent and
self-sufficient, has an irresistible power and incontestable
sovereignty: His judgments are in all the earth; he governs the whole
world in wisdom, and gives law to all nations, even to those that know
him not. The earth is full of the proofs of his power.
The Divine Promise to the Patriarchs; Providences Concerning the Patriarchs.
8 He hath remembered his covenant for ever, the word which he commanded
to a thousand generations. 9 Which covenant he made with Abraham, and
his oath unto Isaac; 10 And confirmed the same unto Jacob for a law,
and to Israel for an everlasting covenant: 11 Saying, Unto thee will
I give the land of Canaan, the lot of your inheritance: 12 When they
were but a few men in number; yea, very few, and strangers in it. 13
When they went from one nation to another, from one kingdom to another
people; 14 He suffered no man to do them wrong: yea, he reproved
kings for their sakes; 15 Saying, Touch not mine anointed, and do my
prophets no harm. 16 Moreover he called for a famine upon the land:
he brake the whole staff of bread. 17 He sent a man before them, even
Joseph, who was sold for a servant: 18 Whose feet they hurt with
fetters: he was laid in iron: 19 Until the time that his word came:
the word of the Lord tried him. 20 The king sent and loosed him; even
the ruler of the people, and let him go free. 21 He made him lord of
his house, and ruler of all his substance: 22 To bind his princes at
his pleasure; and teach his senators wisdom. 23 Israel also came into
Egypt; and Jacob sojourned in the land of Ham. 24 And he increased
his people greatly; and made them stronger than their enemies.
We are here taught, in praising God, to look a great way back, and to
give him the glory of what he did for his church in former ages,
especially when it was in the founding and forming, which those in its
latter ages enjoy the benefit of and therefore should give thanks for.
Doubtless we may fetch as proper matter for praise from the histories
of the gospels, and the acts of the apostles, which relate the birth of
the Christian church, as the psalmist here does from the histories of
Genesis and Exodus, which relate the birth of the Jewish church; and
our histories greatly outshine theirs. Two things are here made the
subject of praise:--
I. God's promise to the patriarchs, that great promise that he would
give to their seed the land of Canaan for an inheritance, which was a
type of the promise of eternal life made in Christ to all believers. In
all the marvellous works which God did for Israel he remembered his
covenant (v. 8) and he will remember it for ever; it is the word which
he commanded to a thousand generations. See here the power of the
promise; it is the word which he commanded and which will take effect.
See the perpetuity of the promise; it is commanded to a thousand
generations, and the entail of it shall not be cut off. In the parallel
place it is expressed as our duty (1 Chron. xvi. 15), Be you mindful
always of his covenant. God will not forget it and therefore we must
not. The promise is here called a covenant, because there was something
required on man's part as the condition of the promise. Observe, 1. The
persons with whom this covenant was made--with Abraham, Isaac, and
Jacob, grandfather, father, and son, all eminent believers, Heb. xi. 8,
9. 2. The ratifications of the covenant; it was made sure by all that
is sacred. Is that sure which is sworn to? It is his oath to Isaac and
to Abraham. See to whom God swore by himself, Heb. vi. 13, 14. Is that
sure which has passed into a law? He confirmed the same for a law, a
law never to be repealed. Is that sure which is reduced to a mutual
contract and stipulation? This is confirmed for an everlasting
covenant, inviolable. 3. The covenant itself: Unto thee will I give the
land of Canaan, v. 11. The patriarchs had a right to it, not by
providence, but by promise; and their seed should be put in possession
of it, not by the common ways of settling nations, but by miracles; God
will give it to them himself, as it were with his own hand; it shall be
given to them as their lot which God assigns them and measures out to
them, as the lot of their inheritance, a sure title, by virtue of their
birth; it shall come to them by descent, not by purchase, by the favour
of God, and not any merit of their own. Heaven is the inheritance we
have obtained, Eph. i. 11. And this is the promise which God has
promised us (as Canaan was the promise he promised them), even eternal
life, 1 John ii. 25; Tit. i. 2.
II. His providences concerning the patriarchs while they were waiting
for the accomplishment of this promise, which represent to us the care
God takes of his people in this world, while they are yet on this side
the heavenly Canaan; for these things happened unto them for examples
and encouragements to all the heirs of promise, that live by faith as
they did.
1. They were wonderfully protected and sheltered, and (as the Jewish
masters express it) gathered under the wings of the divine Majesty.
This is accounted for, v. 12-15. Here we may observe,
(1.) How they were exposed to injuries from men. To the three renowned
patriarchs, Abraham, and Isaac, and Jacob, God's promises were very
rich; again and again he told them he would be their God; but his
performances in this world were so little proportionable that, if he
had not prepared for them a city in the other world, he would have been
ashamed to be called their God (see Heb. xi. 16), because he was always
generous; and yet even in this world he was not wanting to them, but
that he might appear, to do uncommon things for them, he exercised them
with uncommon trials. [1.] They were few, very few. Abraham was called
alone (Isa. li. 2); he had but two sons, and one of them he cast out;
Isaac had but two, and one of them was forced for many years to flee
from his country; Jacob had more, but some of them, instead of being a
defence to him, exposed him, when (as he himself pleads, Gen. xxxiv.
30) he was but few in number, and therefore might easily be destroyed
by the natives, he and his house. God's chosen are but a little flock,
few, very few, and yet upheld. [2.] They were strangers, and therefore
were the most likely to be abused and to meet with strange usage, and
the less able to help themselves. Their religion made them to be looked
upon as strangers (1 Pet. iv. 4) and to be hooted at as speckled birds,
Jer. xii. 9. Though the whole land was theirs by promise, yet they were
so far from producing and pleading their grant that they confessed
themselves strangers in it, Heb. xi. 13. [3.] They were unsettled (v.
13): They went from one nation to another, from one part of that land
to another (for it was then in the holding and occupation of divers
nations, Gen. xii. 8; xiii. 3, 18); nay, from one kingdom to another
people, from Canaan to Egypt, from Egypt to the land of the
Philistines, which could not but weaken and expose them; yet they were
forced to it by famine. Note, Though frequent removals are neither
desirable nor commendable, yet sometimes there is a just and necessary
occasion for them, and they may be the lot of some of the best men.
(2.) How they were guarded by the special providence of God, the wisdom
and power of which were the more magnified by their being so many ways
exposed, v. 14, 15. They were not able to help themselves and yet, [1.]
No men were suffered to wrong them, but even those that hated them, and
would gladly have done them a mischief, had their hands tied, and could
not do what they would. This may refer to Gen. xxxv. 5, where we find
that the terror of God (an unaccountable restraint) was upon the cities
that were round about them, so that, though provoked, they did not
pursue after the sons of Jacob. [2.] Even crowned heads, that did offer
to wrong them, were not only checked and chidden for it, but controlled
and baffled: He reproved kings for their sakes in dreams and visions,
saying, "Touch not my anointed; it is at your peril if you do, nay, it
shall not be in your power to do it; do my prophets no harm." Pharaoh
king of Egypt was plagued (Gen. xii. 17) and Abimelech king of Gerar
was sharply rebuked (Gen. xx. 6) for doing wrong to Abraham. Note,
First, Even kings themselves are liable to God's rebukes if they do
wrong. Secondly, God's prophets are his anointed, for they have the
unction of the Spirit, that oil of gladness, 1 John ii. 27. Thirdly,
Those that offer to touch God's prophets, with design to harm them, may
expect to hear of it one way or other. God is jealous for his prophets;
whoso touches them touches the apple of his eye. Fourthly, Even those
that touch the prophets, nay that kill the prophets (as many did),
cannot do them any harm, any real harm. Lastly, God's anointed prophets
are dearer to him than anointed kings themselves. Jeroboam's hand was
withered when it was stretched out against a prophet.
2. They were wonderfully provided for and supplied. And here also, (1.)
They were reduced to great extremity. Even in Canaan, the land of
promise, he called for a famine, v. 16. Note, All judgments are at
God's call, and no place is exempt from their visitation and
jurisdiction when God sends them forth with commission. To try the
faith of the patriarchs, God broke the whole staff of bread, even in
that good land, that they might plainly see God designed them a better
country than that was. (2.) God graciously took care for their relief.
It was in obedience to his precept, and in dependence upon his promise,
that they were now sojourners in Canaan, and therefore he could not in
honour suffer any evil to befal them or any good thing to be wanting to
them. As he restrained one Pharaoh from doing them wrong, so he raised
up another to do them a kindness, by preferring and entrusting Joseph,
of whose story we have here an abstract. He was to be the shepherd and
stone of Israel and to save that holy seed alive, Gen. xlix. 24; l. 20.
In order to this, [1.] He was humbled, greatly humbled (v. 17, 18): God
sent a man before them, even Joseph. Many years before the famine
began, he was sent before them, to nourish them in the famine; so vast
are the foresights and forecasts of Providence, and so long its
reaches. But in what character did he go to Egypt who was to provide
for the reception of the church there? He went not in quality of an
ambassador, no, nor so much as a factor or commissary; but he was sold
thither for a servant, a slave for term of life, without any prospect
of being ever set at liberty. This was low enough, and, one would
think, set him far enough from any probability of being great. And yet
he was brought lower; he was made a prisoner (v. 18): His feet they
hurt with fetters. Being unjustly charged with a crime no less heinous
than a rape upon his mistress, the iron entered into his soul, that is,
was very painful to him; and the false accusation which was the cause
of his imprisonment did in a special manner grieve him, and went to his
heart; yet all this was the way to his preferment. [2.] He was exalted,
highly exalted. He continued a prisoner, neither tried nor bailed,
until the time appointed of God for his release (v. 19), when his word
came, that is, his interpretations of the dreams came to pass, and the
report thereof came to Pharaoh's ears by the chief butler. And then the
word of the Lord cleared him; that is, the power God gave him to
foretel things to come rolled away the reproach his mistress had loaded
him with; for it could not be thought that God would give such a power
to so bad a man as he was represented to be. God's word tried him,
tried his faith and patience, and then it came in power to give command
for his release. There is a time set when God's word will come for the
comfort of all that trust in it, Hab. ii. 3. At the end it shall speak,
and not lie. God gave the word, and then the king sent and loosed him;
for the king's heart is in the hand of the Lord. Pharaoh, finding him
to be a favourite of Heaven, First, Discharged him from his
imprisonment (v. 20): He let him go free. God has often, by wonderful
turns of providence, pleaded the cause of oppressed innocency.
Secondly, He advanced him to the highest posts of honour, v. 21, 22. He
made him lord high chamberlain of his household (he made him lord of
his house); nay, he put him into the office of lord-treasurer, the
ruler of all his substance. He made him prime-minister of state,
lord-president of his council, to command his princes at his pleasure
and teach them wisdom, and general of his forces. According to thy word
shall all my people be ruled, Gen. xli. 40, 43, 44. He made him lord
chief justice, to judge even his senators and punish those that were
disobedient. In all this Joseph was designed to be, 1. A father to the
church that then was, to save the house of Israel from perishing by the
famine. He was made great, that he might do good, especially in the
household of faith. 2. A figure of Christ that was to come, who,
because he humbled himself and took upon him the form of a servant, was
highly exalted, and has all judgment committed to him. Joseph being
thus sent before, and put into a capacity of maintaining all his
father's house, Israel also came into Egypt (v. 23), where he and all
his were very honourably and comfortably provided for many years. Thus
the New-Testament church has a place provided for her even in the
wilderness, where she is nourished for a time, times, and half a time,
Rev. xii. 14. Verily she shall be fed.
3. They were wonderfully multiplied, according to the promise made to
Abraham that his seed should be as the sand of the sea for multitude,
v. 24. In Egypt he increased his people greatly; they multiplied like
fishes, so that in a little time they became stronger than their
enemies and formidable to them. Pharaoh took notice of it. Exod. i. 9,
The children of Israel are more and mightier than we. When God pleases
a little one shall become a thousand; and God's promises, though they
work slowly, work surely.
Israel's Deliverance Out of Egypt.
25 He turned their heart to hate his people, to deal subtilly with his
servants. 26 He sent Moses his servant; and Aaron whom he had chosen.
27 They showed his signs among them, and wonders in the land of Ham.
28 He sent darkness, and made it dark; and they rebelled not against
his word. 29 He turned their waters into blood, and slew their fish.
30 Their land brought forth frogs in abundance, in the chambers of
their kings. 31 He spake, and there came divers sorts of flies, and
lice in all their coasts. 32 He gave them hail for rain, and flaming
fire in their land. 33 He smote their vines also and their fig trees;
and brake the trees of their coasts. 34 He spake, and the locusts
came, and caterpillars, and that without number, 35 And did eat up
all the herbs in their land, and devoured the fruit of their ground.
36 He smote also all the firstborn in their land, the chief of all
their strength. 37 He brought them forth also with silver and gold:
and there was not one feeble person among their tribes. 38 Egypt was
glad when they departed: for the fear of them fell upon them. 39 He
spread a cloud for a covering; and fire to give light in the night.
40 The people asked, and he brought quails, and satisfied them with the
bread of heaven. 41 He opened the rock, and the waters gushed out;
they ran in the dry places like a river. 42 For he remembered his
holy promise, and Abraham his servant. 43 And he brought forth his
people with joy, and his chosen with gladness: 44 And gave them the
lands of the heathen: and they inherited the labour of the people; 45
That they might observe his statutes, and keep his laws. Praise ye the
Lord.
After the history of the patriarchs follows here the history of the
people of Israel, when they grew into a nation.
I. Their affliction in Egypt (v. 25): He turned the heart of the
Egyptians, who had protected them, to hate them and deal subtilely with
them. God's goodness to his people exasperated the Egyptians against
them; and, though their old antipathy to the Hebrews (which we read of
Gen. xliii. 32; xlvi. 34) was laid asleep for a while, yet now it
revived with more violence than ever: formerly they hated them because
they despised them, now because they feared them. They dealt subtilely
with them, set all their politics on work to find out ways and means to
weaken them, and waste them, and prevent their growth; they made their
burdens heavy and their lives bitter, and slew their male children as
soon as they were born. Malice is crafty to destroy: Satan has the
serpent's subtlety, with his venom. It was God that turned the hearts
of the Egyptians against them; for every creature is that to us that he
makes it to be, a friend or an enemy. Though God is not the author of
the sins of men, yet he serves his own purposes by them.
II. Their deliverance out of Egypt, that work of wonder, which, that it
might never be forgotten, is put into the preface to the ten
commandments. Observe,
1. The instruments employed in that deliverance (v. 26): He sent Moses
his servant on this errand and joined Aaron in commission with him.
Moses was designed to be their lawgiver and chief magistrate, Aaron to
be their chief priest; and therefore, that they might respect them the
more and submit to them the more cheerfully, God made use of them as
their deliverers.
2. The means of accomplishing that deliverance; these were the plagues
of Egypt. Moses and Aaron observed their orders, in summoning them just
as God appointed them, and they rebelled not against his word (v. 28)
as Jonah did, who, when he was sent to denounce God's judgments against
Nineveh, went to Tarshish. Moses and Aaron were not moved, either with
a foolish fear of Pharaoh's wrath or a foolish pity of Egypt's misery,
to relax or retard any of the plagues which God ordered them to inflict
on the Egyptians, but stretched forth their hand to inflict them as God
appointed. Those that are instructed to execute judgment will find
their remissness construed as a rebellion against God's word. The
plagues of Egypt are here called God's signs, and his wonders (v. 27);
they were not only proofs of his power, but tokens of his wrath, and to
be looked upon with admiration and holy awe. They showed the words of
his signs (so it is in the original), for every plague had an
exposition going along with it; they were not, as the common works of
creation and providence, silent signs, but speaking ones, and they
spoke aloud. They are all or most of them here specified, though not in
the order in which they were inflicted. (1.) The plague of darkness, v.
28. This was one of the last, though here mentioned first. God sent
darkness, and, coming with commission, it came with efficacy; his
command made it dark. And then they (that is, the people of Israel)
rebelled not against God's word, namely, a command which some think was
given them to circumcise all among them that had not been circumcised,
in doing which the three days' darkness would be a protection to them.
The old translation follows the LXX., and reads it, They were not
obedient to his word, which may be applied to Pharaoh and the
Egyptians, who, notwithstanding the terror of this plague, would not
let the people go; but there is no ground for it in the Hebrew. (2.)
The turning of the river Nilus (which they idolized) into blood, and
all their other waters, which slew their fish (v. 29), and so they were
deprived, not only of their drink, but of the daintiest of their meat,
Num. xi. 5. (3.) The frogs, shoals of which their land brought forth,
which poured in upon them, not only in such numbers, but with such
fury, that they could not keep them out of the chambers of their kings
and great men, whose hearts had been full of vermin, more nauseous and
more noxious-contempt of, and enmity to, both God and his Israel. (4.)
Flies of divers sorts swarmed in their air, and lice in their clothes,
v. 31; Exod. viii. 17, 24. Note, God can make use of the meanest, and
weakest, and most despicable animals, for the punishing and humbling of
proud oppressors, to whom the impotency of the instrument cannot but be
a great mortification, as well as an undeniable conviction of the
divine omnipotence. (5.) Hail-stones shattered their trees, even the
strongest timber-trees in their coasts, and killed their vines, and
their other fruit-trees, v. 32, 33. Instead of rain to cherish their
trees, he gave them hail to crush them, and with it thunder and
lightning, to such a degree that the fire ran along upon the ground, as
if it had been a stream of kindled brimstone, Exod. ix. 23. (6.)
Locusts and caterpillars destroyed all the herbs which were made for
the service of man and ate the bread out of their mouths, v. 34, 35.
See what variety of judgments God has, wherewith to plague proud
oppressors, that will not let his people go. God did not bring the same
plague twice, but, when there was occasion for another, it was still a
new one; for he has many arrows in his quiver. Locusts and caterpillars
are God's armies; and, how weak soever they are singly, he can raise
such numbers of them as to make them formidable, Joel i. 4, 6. (7.)
Having mentioned all the plagues but those of the murrain and boils, he
concludes with that which gave the conquering stroke, and that was the
death of the first-born, v. 36. In the dead of the night the joys and
hopes of their families, the chief of their strength and flower of
their land, were all struck dead by the destroying angel. They would
not release God's first-born, and therefore God seized theirs by way of
reprisal, and thereby forced them to dismiss his too, when it was too
late to retrieve their own; for when God judges he will overcome, and
those will certainly sit down losers at last that contend with him.
3. The mercies that accompanied this deliverance. In their bondage,
(1.) They had been impoverished, and yet they came out rich and
wealthy. God not only brought them forth, but he brought them forth
with silver and gold, v. 37. God empowered them to ask and collect the
contributions of their neighbours (which were indeed but part of
payment for the service they had done them) and inclined the Egyptians
to furnish them with what they asked. Their wealth was his, and
therefore he might, their hearts were in his hand, and therefore he
could, give it to the Israelites. (2.) Their lives had been made bitter
to them, and their bodies and spirits broken by their bondage; and yet,
when God brought them forth, there was not one feeble person, none
sick, none so much as sickly, among their tribes. They went out that
very night that the plague swept away all the first-born of Egypt, and
yet they went out all in good health, and brought not with them any of
the diseases of Egypt. Surely never was the like, that among so many
thousands there was not one sick! So false was the representation which
the enemies of the Jews, in after-ages, gave of this matter, that they
were all sick of a leprosy, or some loathsome disease, and that
therefore the Egyptians thrust them out of their land. (3.) They had
been trampled upon and insulted over; and yet they were brought out
with honour (v. 38): Egypt was glad when they departed; for God had so
wonderfully owned them, and pleaded their cause, that the fear of
Israel fell upon them, and they owned themselves baffled and overcome.
God can and will make his church a burdensome stone to all that heave
at it and seek to displace it, so that those shall think themselves
happy that get out of its way, Zech. xii. 3. When God judges, he will
overcome. (4.) They had spent their days in sorrow and in sighing, by
reason of their bondage; but now he brought them forth with joy and
gladness, v. 43. When Egypt's cry for grief was loud, their first-born
being all slain, Israel's shouts for joy were as loud, both when they
looked back upon the land of slavery out of which they were rescued and
when they looked forward to the pleasant land to which they were
hastening. God now put a new song into their mouth.
4. The special care God took of them in the wilderness. (1.) For their
shelter. Besides the canopy of heaven, he provided them another
heavenly canopy: He spread a cloud for a covering (v. 39), which was to
them not only a screen and umbrella, but a cloth of state. A cloud was
often God's pavilion (Ps. xviii. 11) and now it was Israel's; for they
also were his hidden ones. (2.) For their guidance and refreshment in
the dark. He appointed a pillar of fire to give light in the night,
that they might never be at a loss. Note, God graciously provides
against all the grievances of his people, and furnishes them with
convenient succours for every condition, for day and night, till they
come to heaven, where it will be all day to eternity. (3.) He fed them
both with necessaries and dainties. Sometimes he furnished their tables
with wild fowl (v. 40): The people asked, and he brought quails; and,
when they were not thus feasted, yet they were abundantly satisfied
with the bread of heaven. Those are curious and covetous indeed who
will not be so satisfied. Man did eat angels' food, and that constantly
and on free-cost. And, as every bit they ate had miracle in it, so had
every drop they drank: He opened the rock, and the waters gushed out,
v. 41. Common providence fetches waters from heaven, and bread out of
the earth; but for Israel the divine power brings bread from the clouds
and water from the rocks: so far is the God of nature from being tied
to the laws and courses of nature. The water did not only gush out
once, but it ran like a river, plentifully and constantly, and attended
their camp in all their removes; hence they are said to have the rock
follow them (1 Cor. x. 4), and, which increased the miracle, this river
of God (so it might be truly called) ran in dry places, and yet was not
drunk in and lost, as one would have expected it to be, by the sands of
the desert of Arabia. To this that promise alludes, I will give rivers
in the desert, to give drink to my chosen, Isa. xliii. 19, 20.
5. Their entrance, at length, into Canaan (v. 44): He gave them the
lands of the heathen, put them in possession of that which they had
long been put in hopes of; and what the Canaanites had taken pains for
God's Israel had the enjoyment of: They inherited the labour of the
people; and the wealth of the sinner is laid up for the just. The
Egyptians had long inherited their labours, and now they inherited the
labours of the Canaanites. Thus sometimes one enemy of the church is
made to pay another's scores.
6. The reasons why God did all this for them. (1.) Because he would
himself perform the promises of the word, v. 42. They were unworthy and
unthankful, yet he did those great things in their favour because he
remembered the word of his holiness (that is, his covenant) with
Abraham his servant, and he would not suffer one iota or tittle of that
to fall to the ground. See Deut. vii. 8. (2.) Because he would have
them to perform the precepts of the word, to bind them to which was the
greatest kindness he could put upon them. He put them in possession of
Canaan, not that they might live in plenty and pleasure, in ease and
honour, and might make a figure among the nations, but that they might
observe his statutes and keep his laws,--that, being formed into a
people, they might be under God's immediate government, and revealed
religion might be the basis of their national constitution,--that,
having a good land given them, they might out of the profits of it
bring sacrifices to God's altar,--and that, God having thus done them
good, they might the more cheerfully receive his law, concluding that
also designed for their good, and might be sensible of their
obligations in gratitude to live in obedience to him. We are therefore
made, maintained, and redeemed, that we may live in obedience to the
will of God; and the hallelujah with which the psalm concludes may be
taken both as a thankful acknowledgment of God's favours and as a
cheerful concurrence with this great intention of them. Has God done so
much for us, and yet does he expect so little from us? Praise you the
Lord.
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P S A L M S
PSALM CVI.
We must give glory to God by making confession, not only of his
goodness but our own badness, which serve as foils to each other. Our
badness makes his goodness appear the more illustrious, as his goodness
makes our badness the more heinous and scandalous. The foregoing psalm
was a history of God's goodness to Israel; this is a history of their
rebellions and provocations, and yet it begins and ends with
Hallelujah; for even sorrow for sin must not put us out of tune for
praising God. Some think it was penned at the time of the captivity in
Babylon and the dispersion of the Jewish nation thereupon, because of
that prayer in the close, ver. 47. I rather think it was penned by
David at the same time with the foregoing psalm, because we find the
first verse and the last two verses in that psalm which David delivered
to Asaph, at the bringing up of the ark to the place he had prepared
for it (1 Chron. xvi. 34-36), "Gather us from among the heathen;" for
we may suppose that in Saul's time there was a great dispersion of
pious Israelites, when David was forced to wander. In this psalm we
have, I. The preface to the narrative, speaking honour to God (ver. 1,
2), comfort to the saints (ver. 3), and the desire of the faithful
towards God's favour, ver. 4, 5. II. The narrative itself of the sins
of Israel, aggravated by the great things God did for them, an account
of which is intermixed. Their provocations at the Red Sea (ver. 6-12),
lusting (ver. 13-15), mutinying (ver. 16-18), worshipping the golden
calf (ver. 19-23), murmuring (ver. 24-27), joining themselves to
Baal-peor (ver. 28-31), quarrelling with Moses (ver. 32, 33),
incorporating themselves with the nations of Canaan, ver. 34-39. To
this is added an account how God had rebuked them for their sins, and
yet saved them from ruin, ver. 40-46. III. The conclusion of the psalm
with prayer and praise, ver. 47, 48. It may be of use to us to sing
this psalm, that, being put in mind by it of our sins, the sins of our
land, and the sins of our fathers, we may be humbled before God and yet
not despair of mercy, which even rebellious Israel often found with
God.
Praise for Divine Goodness.
1 Praise ye the Lord. O give thanks unto the Lord; for he is good: for
his mercy endureth for ever. 2 Who can utter the mighty acts of the
Lord? who can show forth all his praise? 3 Blessed are they that keep
judgment, and he that doeth righteousness at all times. 4 Remember
me, O Lord, with the favour that thou bearest unto thy people: O visit
me with thy salvation; 5 That I may see the good of thy chosen, that
I may rejoice in the gladness of thy nation, that I may glory with
thine inheritance.
We are here taught,
I. To bless God (v. 1, 2): Praise you the Lord, that is, 1. Give him
thanks for his goodness, the manifestation of it to us, and the many
instances of it. He is good and his mercy endures for ever; let us
therefore own our obligations to him and make him a return of our best
affections and services. 2. Give him the glory of his greatness, his
mighty acts, proofs of his almighty power, wherein he has done great
things, and such as would be opposed. Who can utter these? Who is
worthy to do it? Who is able to do it? They are so many that they
cannot be numbered, so mysterious that they cannot be described; when
we have said the most we can of the mighty acts of the Lord, the one
half is not told; still there is more to be said; it is a subject that
cannot be exhausted. We must show forth his praise; we may show forth
some of it, but who can show forth all? Not the angels themselves. This
will not excuse us in not doing what we can, but should quicken us to
do all we can.
II. To bless the people of God, to call and account them happy (v. 3):
Those that keep judgment are blessed, for they are fit to be employed
in praising God. God's people are those whose principles are
sound--They keep judgment (they adhere to the rules of wisdom and
religion, and their practices are agreeable); they do righteousness,
are just to God and to all men, and herein they are steady and
constant; they do it at all times, in all manner of conversation, at
every turn, in every instance, and herein persevering to the end.
III. To bless ourselves in the favour of God, to place our happiness in
it, and to seek it, accordingly, with all seriousness, as the psalmist
here, v. 4, 5. 1. He has an eye to the lovingkindness of God, as the
fountain of all happiness: "Remember me, O Lord! to give me that mercy
and grace which I stand in need of, with the favour which thou bearest
to thy people." As there are a people in the world who are in a
peculiar manner God's people, so there is a peculiar favour which God
bears to that people, which all gracious souls desire an interest in;
and we need desire no more to make us happy. 2. He has an eye to the
salvation of God, the great salvation, that of the soul, as the
foundation of happiness: O visit me with thy salvation. "Afford me
(says Dr. Hammond) that pardon and that grace which I stand in need of,
and can hope for from none but thee." Let that salvation be my portion
for ever, and the pledges of it my present comfort. 3. He has an eye to
the blessedness of the righteous, as that which includes all good (v.
5): "That I may see the good of thy chosen and be as happy as the
saints are; and happier I do not desire to be." God's people are here
called his chosen, his nation, his inheritance; for he has set them
apart for himself, incorporated them under his own government, is
served by them and glorified in them. The chosen people of God have a
good which is peculiar to them, which is the matter both of their
gladness and of their glorying, which is their pleasure, and their
praise. God's people have reason to be a cheerful people, and to boast
in their God all the day long; and those who have that gladness, that
glory, need not envy any of the children of men their pleasure or
pride. The gladness of God's nation, and the glory of his inheritance,
are enough to satisfy any man; for they have everlasting joy and glory
at the end of them.
The Sins of Israelites.
6 We have sinned with our fathers, we have committed iniquity, we have
done wickedly. 7 Our fathers understood not thy wonders in Egypt;
they remembered not the multitude of thy mercies; but provoked him at
the sea, even at the Red sea. 8 Nevertheless he saved them for his
name's sake, that he might make his mighty power to be known. 9 He
rebuked the Red sea also, and it was dried up: so he led them through
the depths, as through the wilderness. 10 And he saved them from the
hand of him that hated them, and redeemed them from the hand of the
enemy. 11 And the waters covered their enemies: there was not one of
them left. 12 Then believed they his words; they sang his praise.
Here begins a penitential confession of sin, which was in a special
manner seasonable now that the church was in distress; for thus we must
justify God in all that he brings upon us, acknowledging that therefore
he has done right, because we have done wickedly; and the remembrance
of former sins, notwithstanding which God did not cast off his people,
is an encouragement to us to hope that, though we are justly corrected
for our sins, yet we shall not be utterly abandoned.
I. God's afflicted people here own themselves guilty before God (v. 6):
"We have sinned with our fathers, that is, like our fathers, after the
similitude of their transgression. We have added to the stock of
hereditary guilt, and filled up the measure of our fathers' iniquity,
to augment yet the fierce anger of the Lord," Num. xxxii. 14; Matt.
xxiii. 32. And see how they lay a load upon themselves, as becomes
penitents: "We have committed iniquity, that which is in its own nature
sinful, and we have done wickedly; we have sinned with a high hand
presumptuously." Or this is a confession, not only of their imitation
of, but their interest in, their fathers' sins: We have sinned with our
fathers, for we were in their loins and we bear their iniquity, Lam. v.
7.
II. They bewail the sins of their fathers when they were first formed
into a people, which, since children often smart for, they are
concerned to sorrow for, even further than to the third and fourth
generation. Even we now ought to take occasion from the history of
Israel's rebellions to lament the depravity and perverseness of man's
nature and its unaptness to be amended by the most probable means.
Observe here,
1. The strange stupidity of Israel in the midst of the favours God
bestowed upon them (v. 7): They understood not thy wonders in Egypt.
They saw them, but they did not rightly apprehend the meaning and
design of them. Blessed are those that have not seen, and yet have
understood. They thought the plagues of Egypt were intended for their
deliverance, whereas they were intended also for their instruction and
conviction, not only to force them out of their Egyptian slavery, but
to cure them of their inclination to Egyptian idolatry, by evidencing
the sovereign power and dominion of the God of Israel, above all gods,
and his particular concern for them. We lose the benefit of providences
for want of understanding them. And, as their understandings were dull,
so their memories were treacherous; though one would think such
astonishing events should never have been forgotten, yet they
remembered them not, at least they remembered not the multitude of
God's mercies in them. Therefore God is distrusted because his favours
are not remembered.
2. Their perverseness arising from this stupidity: They provoked him at
the sea, even at the Red Sea. The provocation was, despair of
deliverance (because the danger was great) and wishing they had been
left in Egypt still, Exod. xiv. 11, 12. Quarrelling with God's
providence, and questioning his power, goodness, and faithfulness, are
as great provocations to him as any whatsoever. The place aggravated
the crime; it was at the sea, at the Red Sea, when they had newly come
out of Egypt and the wonders God had wrought for them were fresh in
their minds; yet they reproach him, as if all that power had no mercy
in it, but he had brought them out of Egypt on purpose to kill them in
the wilderness. They never lay at God's mercy so immediately as in
their passage through the Red Sea, yet there they affront it, and
provoke his wrath.
3. The great salvation God wrought for them notwithstanding their
provocations, v. 8-11. (1.) He forced a passage for them through the
sea: He rebuked the Red Sea for standing in their way and retarding
their march, and it was dried up immediately; as, in the creation, at
God's rebuke the waters fled, Ps. civ. 7. Nay, he not only prepared
them a way, but, by the pillar of cloud and fire, he led them into the
sea, and, by the conduct of Moses, led them through it as readily as
through the wilderness. He encouraged them to take those steps, and
subdued their fears, when those were their most dangerous and
threatening enemies. See Isa. lxiii. 12-14. (2.) He interposed between
them and their pursuers, and prevented them from cutting them off, as
they designed. The Israelites were all on foot, and the Egyptians had
all of them chariots and horses, with which they were likely to
overtake them quickly, but God saved them from the hand of him that
hated them, namely, Pharaoh, who never loved them, but now hated them
the more for the plagues he had suffered on their account. From the
hand of his enemy, who was just ready to seize them, God redeemed them
(v. 10), interposing himself, as it were, in the pillar of fire,
between the persecuted and the persecutors. (3.) To complete the mercy,
and turn the deliverance into a victory, the Red Sea, which was a lane
to them, was a grave to the Egyptians (v. 11): The waters covered their
enemies, so as to slay them, but not so as to conceal their shame; for,
the next tide, they were thrown up dead upon the shore, Exod. xiv. 30.
There was not one of them left alive, to bring tidings of what had
become of the rest. And why did God do this for them? Nay, why did he
not cover them, as he did their enemies, for their unbelief and
murmuring? He tells us (v. 8): it was for his name's sake. Though they
did not deserve this favour, he designed it; and their undeservings
should not alter his designs, nor break his measures, nor make him
withdraw his promise, or fail in the performance of it. He did this for
his own glory, that he might make his mighty power to be known, not
only in dividing the sea, but in doing it notwithstanding their
provocations. Moses prays (Num. xiv. 17, 19), Let the power of my Lord
be great and pardon the iniquity of this people. The power of the God
of grace in pardoning sin and sparing sinners is as much to be admired
as the power of the God of nature in dividing the waters.
4. The good impression this made upon them for the present (v. 12):
Then believed they his words, and acknowledged that God was with them
of a truth, and had, in mercy to them, brought them out of Egypt, and
not with any design to slay them in the wilderness; then they feared
the Lord and his servant Moses, Exod. xiv. 31. Then they sang his
praise, in that song of Moses penned on this great occasion, Exod. xv.
1. See in what a gracious and merciful way God sometimes silences the
unbelief of his people, and turns their fears into praises; and so it
is written, Those that erred in spirit shall come to understanding, and
those that murmured shall learn doctrine, Isa. xxix. 24.
Provocation of Israel in the Wilderness.
13 They soon forgat his works; they waited not for his counsel: 14
But lusted exceedingly in the wilderness, and tempted God in the
desert. 15 And he gave them their request; but sent leanness into
their soul. 16 They envied Moses also in the camp, and Aaron the
saint of the Lord. 17 The earth opened and swallowed up Dathan, and
covered the company of Abiram. 18 And a fire was kindled in their
company; the flame burned up the wicked. 19 They made a calf in
Horeb, and worshipped the molten image. 20 Thus they changed their
glory into the similitude of an ox that eateth grass. 21 They forgat
God their saviour, which had done great things in Egypt; 22 Wondrous
works in the land of Ham, and terrible things by the Red sea. 23
Therefore he said that he would destroy them, had not Moses his chosen
stood before him in the breach, to turn away his wrath, lest he should
destroy them. 24 Yea, they despised the pleasant land, they believed
not his word: 25 But murmured in their tents, and hearkened not unto
the voice of the Lord. 26 Therefore he lifted up his hand against
them, to overthrow them in the wilderness: 27 To overthrow their seed
also among the nations, and to scatter them in the lands. 28 They
joined themselves also unto Baal-peor, and ate the sacrifices of the
dead. 29 Thus they provoked him to anger with their inventions: and
the plague brake in upon them. 30 Then stood up Phinehas, and
executed judgment: and so the plague was stayed. 31 And that was
counted unto him for righteousness unto all generations for evermore.
32 They angered him also at the waters of strife, so that it went ill
with Moses for their sakes: 33 Because they provoked his spirit, so
that he spake unadvisedly with his lips.
This is an abridgment of the history of Israel's provocations in the
wilderness, and of the wrath of God against them for those
provocations: and this abridgment is abridged by the apostle, with
application to us Christians (1 Cor. x. 5, &c.); for these things were
written for our admonition, that we sin not like them, lest we suffer
like them.
I. The cause of their sin was disregard to the works and word of God,
v. 13. 1. They minded not what he had done for them: They soon forgot
his works, and lost the impressions they had made upon them. Those that
do not improve God's mercies to them, nor endeavour in some measure to
render according to the benefit done unto them, do indeed forget them.
This people soon forgot them (God took notice of this, Exod. xxxii. 8,
They have turned aside quickly): They made haste, they forgot his works
(so it is in the margin), which some make to be two separate instances
of their sin. They made haste; their expectations anticipated God's
promises; they expected to be in Canaan shortly, and because they were
not they questioned whether they should ever be there and quarrelled
with all the difficulties they met with in their way; whereas he that
believeth does not make haste, Isa. xxviii. 16. And, withal, they
forgot his works, which were the undeniable evidences of his wisdom,
power, and goodness, and denied the conclusion as confidently as if
they had never seen the premises proved. This is mentioned again (v.
21, 22): They forgot God their Saviour; that is, they forgot that he
had been their Saviour. Those that forget the works of God forget God
himself, who makes himself known by his works. They forgot what was
done but a few days before, which we may suppose they could not but
talk of, even then, when, because they did not make a good use of it,
they are said to forget it: it was what God did for them in Egypt, in
the land of Ham, and by the Red Sea, things which we at this distance
cannot, or should not, be unmindful of. They are called great things
(for, though the great God does nothing mean, yet he does some things
that are in a special manner great), wondrous works, out of the common
road of Providence, therefore observable, therefore memorable, and
terrible things, awful to them, and dreadful to their enemies, and yet
soon forgotten. Even miracles that were seen passed away with them as
tales that are told. 2. They minded not what God had said to them nor
would they depend upon it: They waited not for his counsel, did not
attend his word, though they had Moses to be his mouth to them; they
took up resolves about which they did not consult him and made demands
without calling upon him. They would be in Canaan directly, and had not
patience to tarry God's time. The delay was intolerable, and therefore
the difficulties were looked upon as insuperable. This is explained (v.
24): They believed not his word, his promise that he would make them
masters of Canaan; and (v. 25), They hearkened not to the voice of the
Lord, who gave them counsel which they would not wait for, not only by
Moses and Aaron, but by Caleb and Joshua, Num. xiv. 6, 7, &c. Those
that will not wait for God's counsel shall justly be given up to their
own hearts' lusts, to walk in their own counsels.
II. Many of their sins are here mentioned, together with the tokens of
God's displeasure which they fell under for those sins.
1. They would have flesh, and yet would not believe that God could give
it to them (v. 14): They lusted a lust (so the word is) in the
wilderness; there, where they had bread enough and to spare, yet
nothing would serve them but they must have flesh to eat. They were now
purely at God's finding, being supported entirely by miracles, so that
this was a reflection upon the wisdom and goodness of their Creator.
They were also, in all probability, within a step of Canaan, yet had
not patience to stay for dainties till they came thither. They had
flocks and herds of their own, but they will not kill them; God must
give them flesh as he gave them bread, or they will never give him
credit, or their good word. They did not only wish for flesh, but they
lusted exceedingly after it. A desire, even of lawful things, when it
is inordinate and violent, becomes sinful; and therefore this is called
lusting after evil things (1 Cor. x. 6), though the quails, as God's
gift, were good things, and were so spoken of, Ps. cv. 40. Yet this was
not all: They tempted God in the desert, where they had had such
experience of his goodness and power, and questioned whether he could
and would gratify them herein. See Ps. lxxviii. 19, 20. Now how did God
show his displeasure against them for this. We are told how (v. 15): He
gave them their request, but gave it them in anger, and with a curse,
for he sent leanness into their soul; he filled them with uneasiness of
mind, and terror of conscience, and a self-reproach, occasioned by
their bodies being sick with the surfeit, such as sometimes drunkards
experience after a great debauch. Or this is put for that great plague
with which the Lord smote them, while the flesh was yet between their
teeth, as we read, Num. xi. 33. It was the consumption of the life.
Note, (1.) What is asked in passion is often given in wrath. (2.) Many
that fare deliciously every day, and whose bodies are healthful and
fat, have, at the same time, leanness in their souls, no love to God,
no thankfulness, no appetite to the bread of life, and then the soul
must needs be lean. Those wretchedly forget themselves that feast their
bodies and starve their souls. Then God gives the good things of this
life in love, when with them he gives grace to glorify him in the use
of them; for then the soul delights itself in fatness, Isa. lv. 2.
2. They quarrelled with the government which God had set over them both
in church and state (v. 16): They envied Moses his authority in the
camp, as generalissimo of the armies of Israel and chief justice in all
their courts; they envied Aaron his power, as saint of the Lord,
consecrated to the office of high priest, and Korah would needs put in
for the pontificate, while Dathan and Abiram, as princes of the tribe
of Reuben, Jacob's eldest son, would claim to be chief magistrates, by
the so-much-admired right of primogeniture. Note, Those are preparing
ruin for themselves who envy those whom God has put honour upon and
usurp the dignities they were never designed for. And justly will
contempt be poured upon those who put contempt upon any of the saints
of the Lord. How did God show his displeasure for this? We are told
how, and it is enough to make us tremble (v. 17, 18); we have the
story, Num. xvi. 32, 35. (1.) Those that flew in the face of the civil
authority were punished by the earth, which opened and swallowed them
up, as not fit to go upon God's ground, because they would not submit
to God's government. (2.) Those that would usurp the ecclesiastical
authority in things pertaining to God suffered the vengeance of heaven,
for fire came out from the Lord and consumed them, and the pretending
sacrificers were themselves sacrificed to divine justice. The flame
burnt up the wicked; for though they vied with Aaron, the saint of the
Lord, for holiness (Num. xvi. 3, 5), yet God adjudged them wicked, and
as such cut them off, as in due time he will destroy the man of sin,
that wicked one, notwithstanding his proud pretensions to holiness.
3. They made and worshipped the golden calf, and this in Horeb, where
the law was given, and where God had expressly said, Thou shalt neither
make any graven image nor bow down to it; they did both: They made a
calf and worshipped it, v. 19.
(1.) Herein they bade defiance to, and put an affront upon, the two
great lights which God has made to rule the moral world:--[1.] That of
human reason; for they changed their glory, their God, at least the
manifestation of him, which always had been in a cloud (either a dark
cloud or a bright one), without any manner of visible similitude, into
the similitude of Apis, one of the Egyptian idols, an ox that eateth
grass, than which nothing could be more grossly and scandalously
absurd, v. 20. Idolaters are perfectly besotted, and put the greatest
disparagement possible both upon God, in representing him by the image
of a beast, and upon themselves, in worshipping it when they have so
done. That which is here said to be the changing of their glory is
explained by St. Paul (Rom. i. 23) to be the changing of the glory of
the incorruptible God. [2.] That of divine revelation, which was
afforded to them, not only in the words God spoke to them, but in the
works he wrought for them, wondrous works, which declared aloud that
the Lord Jehovah is the only true and living God and is alone to be
worshipped, v. 21, 22.
(2.) For this God showed his displeasure by declaring the decree that
he would cut them off from being a people, as they had, as far as lay
in their power, in effect cut him off from being a God; he spoke of
destroying them (v. 23), and certainly he would have done it if Moses,
his chosen, had not stood before him in the breach (v. 23), if he had
not seasonably interposed to deal with God as an advocate about the
breach or ruin God was about to devote them to and wonderfully
prevailed to turn away his wrath. See here the mercy of God, and how
easily his anger is turned away, even from a provoking people. See the
power of prayer, and the interest which God's chosen have in heaven.
See a type of Christ, God's chosen, his elect, in whom his soul
delights, who stood before him in the breach to turn away his wrath
from a provoking world, and ever lives, for this end, making
intercession.
4. They gave credit to the report of the evil spies concerning the land
of Canaan, in contradiction to the promise of God (v. 24): They
despised the pleasant land. Canaan was a pleasant land, Deut. viii. 7.
They undervalued it when they thought it not worth venturing for, no,
not under the guidance of God himself, and therefore were for making a
captain and returning to Egypt again. They believed not God's word
concerning it, but murmured in their tents, basely charging God with a
design upon them in bringing them thither that they might become a prey
to the Canaanites, Num. xiv. 2, 3. And, when they were reminded of
God's power and promise, they were so far from hearkening to that voice
of the Lord that they attempted to stone those who spoke to them, Num.
xiv. 10. The heavenly Canaan is a pleasant land. A promise is left us
of entering into it; but there are many that despise it, that neglect
and refuse the offer of it, that prefer the wealth and pleasure of this
world before it, and grudge the pains and hazards of this life to
obtain that. This also was so displeasing to God that he lifted up his
hand against them, in a way of threatening, to destroy them in the
wilderness; nay, in a way of swearing, for he swore in his wrath that
they should not enter into his rest (Ps. xcv. 11; Num. xiv. 28); nay,
and he threatened that their children also should be overthrown and
scattered (v. 26, 27), and the whole nation dispersed and disinherited;
but Moses prevailed for mercy for their seed, that they might enter
Canaan. Note, Those who despise God's favours, and particularly the
pleasant land, forfeit his favours, and will be shut out for ever from
the pleasant land.
5. They were guilty of a great sin in the matter of Peor; and this was
the sin of the new generation, when they were within a step of Canaan
(v. 28): They joined themselves to Baal-peor, and so were entangled
both in idolatry and in adultery, in corporeal and in spiritual
whoredom, Num. xxv. 1-3. Those that did often partake of the altar of
the living God now ate the sacrifices of the dead, of the idols of Moab
(that were dead images, or dead men canonized or deified), or
sacrifices to the infernal deities on the behalf of their dead friends.
Thus they provoked God to anger with their inventions (v. 29), in
contempt of him and his institutions, his commands, and his
threatenings. The iniquity of Peor was so great that, long after, it is
said, They were not cleansed from it, Josh. xxii. 17. God testified his
displeasure at this, (1.) By sending a plague among them, which in a
little time swept away 24,000 of those impudent sinners. (2.) By
stirring up Phinehas to use his power as a magistrate for the
suppressing of the sin and checking the contagion of it. He stood up in
his zeal for the Lord of hosts, and executed judgment upon Zimri and
Cozbi, sinners of the first rank, genteel sinners; he put the law in
execution upon them, and this was a service so pleasing to God that
upon it the plague was stayed, v. 30. By this, and some other similar
acts of public justice on that occasion (Num. xxv. 4, 5), the guilt
ceased to be national, and the general controversy was let fall. When
the proper officers did their duty God left it to them, and did not any
longer keep the work in his own hands by the plague. Note, National
justice prevents national judgments. But, Phinehas herein signalizing
himself, a special mark of honour was put upon him, for what he did was
counted to him for righteousness to all generations (v. 31), and, in
recompence of it, the priesthood was entailed on his family. He shall
make an atonement by offering up the sacrifices, who had so bravely
made an atonement (so some read it, v. 30) by offering up the sinners.
Note, It is the honour of saints to be zealous against sin.
6. They continued their murmurings to the very last of their
wanderings; for in the fortieth year they angered God at the waters of
strife (v. 32), which refers to that story, Num. xx. 3-5. And that
which aggravated it now was that it went ill with Moses for their
sakes; for, though he was the meekest of all the men in the earth, yet
their clamours at that time were so peevish and provoking that they put
him into a passion, and, having now grown very old and off his guard,
he spoke unadvisedly with his lips (v. 33), and not as became him on
that occasion; for he said in a heat, Hear now, you rebels, must we
fetch water out of this rock for you? This was Moses's infirmity, and
is written for our admonition, that we may learn, when we are in the
midst of provocation, to keep our mouth as with a bridle (Ps. xxxix.
1-3), and to take heed to our spirits, that they admit not resentments
too much; for, when the spirit is provoked, it is much ado, even for
those that have a great deal of wisdom and grace, not to speak
unadvisedly. But it is charged upon the people as their sin: They
provoked his spirit with that with which they angered God himself.
Note, We must answer not only for our own passions, but for the
provocation which by them we give to the passions of others, especially
of those who, if not greatly provoked, would be meek and quiet. God
shows his displeasure against this sin of theirs by shutting Moses and
Aaron out of Canaan for their misconduct upon this occasion, by which,
(1.) God discovered his resentment of all such intemperate heats, even
in the dearest of his servants. If he deals thus severely with Moses
for one unadvised word, what does their sin deserve who have spoken so
many presumptuous wicked words? If this was done in the green tree,
what shall be done in the dry? (2.) God deprived them of the blessing
of Moses's guidance and government at a time when they most needed it,
so that his death was more a punishment to them than to himself. It is
just with God to remove those relations from us that are blessings to
us, when we are peevish and provoking to them and grieve their spirits.
Provocation of Israel in the Wilderness; The Divine Compassion.
34 They did not destroy the nations, concerning whom the Lord commanded
them: 35 But were mingled among the heathen, and learned their works.
36 And they served their idols: which were a snare unto them. 37
Yea, they sacrificed their sons and their daughters unto devils, 38
And shed innocent blood, even the blood of their sons and of their
daughters, whom they sacrificed unto the idols of Canaan: and the land
was polluted with blood. 39 Thus were they defiled with their own
works, and went a whoring with their own inventions. 40 Therefore was
the wrath of the Lord kindled against his people, insomuch that he
abhorred his own inheritance. 41 And he gave them into the hand of
the heathen; and they that hated them ruled over them. 42 Their
enemies also oppressed them, and they were brought into subjection
under their hand. 43 Many times did he deliver them; but they
provoked him with their counsel, and were brought low for their
iniquity. 44 Nevertheless he regarded their affliction, when he heard
their cry: 45 And he remembered for them his covenant, and repented
according to the multitude of his mercies. 46 He made them also to be
pitied of all those that carried them captives. 47 Save us, O Lord
our God, and gather us from among the heathen, to give thanks unto thy
holy name, and to triumph in thy praise. 48 Blessed be the Lord God
of Israel from everlasting to everlasting: and let all the people say,
Amen. Praise ye the Lord.
Here, I. The narrative concludes with an account of Israel's conduct in
Canaan, which was of a piece with that in the wilderness, and God's
dealings with them, wherein, as all along, both justice and mercy
appeared.
1. They were very provoking to God. The miracles and mercies which
settled them in Canaan made no more deep and durable impressions upon
them than those which fetched them out of Egypt; for by the time they
were just settled in Canaan they corrupted themselves, and forsook God.
Observe,
(1.) The steps of their apostasy. [1.] They spared the nations which
God had doomed to destruction (v. 34); when they had got the good land
God had promised them they had no zeal against the wicked inhabitants
whom the Lord commanded them to extirpate, pretending pity; but so
merciful is God that no man needs to be in any case more compassionate
than he. [2.] When they spared them they promised themselves that,
notwithstanding this, they would not join in any dangerous affinity
with them. But the way of sin is down-hill; omissions make way for
commissions; when they neglect to destroy the heathen the next news we
hear is, They were mingled among the heathen, made leagues with them
and contracted an intimacy with them, so that they learned their works,
v. 35. That which is rotten will sooner corrupt that which is sound
than be cured or made sound by it. [3.] When they mingled with them,
and learned some of their works that seemed innocent diversions and
entertainments, yet they thought they would never join with them in
their worship; but by degrees they learned that too (v. 36): They
served their idols in the same manner, and with the same rites, that
they served them; and they became a snare to them. That sin drew on
many more, and brought the judgments of God upon them, which they
themselves could not but be sensible of and yet knew not how to recover
themselves. [4.] When they joined with them in some of their idolatrous
services, which they thought had least harm in them, they little
thought that ever they should be guilty of that barbarous and inhuman
piece of idolatry the sacrificing of their living children to their
dead gods; but they came to that at last (v. 37, 38), in which Satan
triumphed over his worshippers, and regaled himself in blood and
slaughter: They sacrificed their sons and daughters, pieces of
themselves, to devils, and added murder, the most unnatural murder, to
their idolatry; one cannot think of it without horror. They shed
innocent blood, the most innocent, for it was infant-blood, nay, it was
the blood of their sons and their daughters. See the power of the
spirit that works in the children of disobedience, and see his malice.
The beginning of idolatry and superstition, like that of strife, is as
the letting forth of water, and there is no villany which those that
venture upon it can be sure they shall stop short of, for God justly
gives them up to a reprobate mind, Rom. i. 28.
(2.) Their sin was, in part, their own punishment; for by it, [1.] They
wronged their country: The land was polluted with blood, v. 38. That
pleasant land, that holy land, was rendered uncomfortable to
themselves, and unfit to receive those kind tokens of God's favour and
presence in it which were designed to be its honour. [2.] They wronged
their consciences (v. 39): They went a whoring with their own
inventions, and so debauched their own minds, and were defiled with
their own works, and rendered odious in the eyes of the holy God, and
perhaps of their own consciences.
2. God brought his judgments upon them; and what else could be
expected? For his name is Jealous, and he is a jealous God. (1.) He
fell out with them for it, v. 40. He was angry with them: The wrath of
God, that consuming fire, was kindled against his people; for from them
he took it as more insulting and ungrateful than from the heathen that
never knew him. Nay, he was sick of them: He abhorred his own
inheritance, which once he had taken pleasure in; yet the change was
not in him, but in them. This is the worst thing in sin, that it makes
us loathsome to God; and the nearer any are to God in profession the
more loathsome are they if they rebel against him, like a dunghill at
our door. (2.) Their enemies then fell upon them, and, their defence
having departed, made an easy prey of them (v. 41, 42): He gave them
into the hands of the heathen. Observe here how the punishment answered
to the sin: They mingled with the heathen and learned their works; from
them they willingly took the infection of sin, and therefore God justly
made use of them as the instruments of their correction. Sinners often
see themselves ruined by those by whom they have suffered themselves to
be debauched. Satan, who is a tempter, will be a tormentor. The heathen
hated them. Apostates lose all the love on God's side, and get none on
Satan's; and when those that hated them ruled over them, and they were
brought into subjection under them, no marvel that they oppressed them
and ruled them with rigour; and thus God made them know the difference
between his service and the service of the kings of the countries, 2
Chron. xii. 8. (3.) When God granted them some relief, yet they went on
in their sins, and their troubles also were continued, v. 43. This
refers to the days of the Judges, when God often raised up deliverers
and wrought deliverances for them, and yet they relapsed to idolatry
and provoked God with their counsel, their idolatrous inventions, to
deliver them up to some other oppressor, so that at last they were
brought very low for their iniquity. Those that by sin disparage
themselves, and will not by repentance humble themselves, are justly
debased, and humbled, and brought low, by the judgments of God. (4.) At
length they cried unto God, and God returned in favour to them, v.
44-46. They were chastened for their sins, but not destroyed, cast
down, but not cast off. God appeared for them, [1.] As a God of mercy,
who looked upon their grievances, regarded their affliction, beheld
when distress was upon them (so some), who looked over their
complaints, for he heard their cry with tender compassion (Exod. iii.
7) and overlooked their provocations; for though he had said, and had
reason to say it, that he would destroy them, yet he repented,
according to the multitude of his mercies, and reversed the sentence.
Though he is not a man that he should repent, so as to change his mind,
yet he is a gracious God, who pities us, and changes his way. [2.] As a
God of truth, who remembered for them his covenant, and made good every
word that he had spoken; and therefore, bad as they were, he would not
break with them, because he would not break his own promise. [3.] As a
God of power, who has all hearts in his hand, and turns them which way
soever he pleases. He made them to be pitied even of those that carried
them captives, and hated them, and ruled them with rigour. He not only
restrained the remainder of their enemies' wrath, that it should not
utterly consume them, but he infused compassion even into their stony
hearts, and made them relent, which was more than any art of man could
have done with the utmost force of rhetoric. Note, God can change lions
into lambs, and, when a man's ways please the Lord, will make even his
enemies to pity him and be at peace with him. When God pities men
shall. Tranquillus Deus tranquillat omnia--A God at peace with us makes
every thing at peace.
II. The psalm concludes with prayer and praise. 1. Prayer for the
completing of his people's deliverance. Even when the Lord brought back
the captivity of his people still there was occasion to pray, Lord,
turn again our captivity (Ps. cxxvi. 1, 4); so here (v. 47), Save us, O
Lord our God! and gather us from among the heathen. We may suppose that
many who were forced into foreign countries, in the times of the Judges
(as Naomi was, Ruth i. 1), had not returned in the beginning of David's
reign, Saul's time being discouraging, and therefore it was seasonable
to pray, Lord, gather the dispersed Israelites from among the heathen,
to give thanks to thy holy name, not only that they may have cause to
give thanks and hearts to give thanks, that they may have opportunity
to do it in the courts of the Lord's house, from which they were now
banished, and so may triumph in thy praise, over those that had in
scorn challenged them to sing the Lord's song in a strange land. 2.
Praise for the beginning and progress of it (v. 48): Blessed be the
Lord God of Israel from everlasting to everlasting. He is a blessed God
from eternity, and will be so to eternity, and so let him be praised by
all his worshippers. Let the priests say this, and then let all the
people say, Amen, Hallelujah, in token of their cheerful concurrence in
all these prayers, praises, and confessions. According to this rubric,
or directory, we find that when this psalm (or at least the closing
verses of it) was sung all the people said Amen, and praised the Lord
by saying, Hallelujah. By these two comprehensive words it is very
proper, in religious assemblies, to testify their joining with their
ministers in the prayers and praises which, as their mouth, they offer
up to God, according to his will, saying Amen to the prayers and
Hallelujah to the praises.
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P S A L M S
PSALM CVII.
The psalmist, having in the two foregoing psalms celebrated the wisdom,
power, and goodness of God, in his dealings with his church in
particular, here observes some of the instances of his providential
care of the children of men in general, especially in their distresses;
for he is not only King of saints, but King of nations, not only the
God of Israel, but the God of the whole earth, and a common Father to
all mankind. Though this may especially refer to Israelites in their
personal capacity, yet there were those who pertained not to the
commonwealth of Israel and yet were worshippers of the true God; and
even those who worshipped images had some knowledge of a supreme
"Numen," to whom, when they were in earnest, they looked above all
their false gods. And of these, when they prayed in their distresses,
God took a particular care, I. The psalmist specifies some of the most
common calamities of human life, and shows how God succours those that
labour under them, in answer to their prayers. I. Banishment and
dispersion, ver. 2-9. 2. Captivity and imprisonment, ver. 10-16. 3.
Sickness and distemper of body, ver. 17-22. 4. Danger and distress at
sea, ver. 23-32. These are put for all similar perils, in which those
that cry unto God have ever found him a very present help. II. He
specifies the varieties and vicissitudes of events concerning nations
and families, in all which God's hand is to be eyed by his own people,
with joyful acknowledgments of his goodness, ver. 33-43. When we are in
any of these or the like distresses it will be comfortable to sing this
psalm, with application; but, if we be not, others are, and have been,
of whose deliverances it becomes us to give God the glory, for we are
members one of another.
Exhortation to Celebrate God's Praises.
1 O give thanks unto the Lord, for he is good: for his mercy endureth
for ever. 2 Let the redeemed of the Lord say so, whom he hath
redeemed from the hand of the enemy; 3 And gathered them out of the
lands, from the east, and from the west, from the north, and from the
south. 4 They wandered in the wilderness in a solitary way; they
found no city to dwell in. 5 Hungry and thirsty, their soul fainted
in them. 6 Then they cried unto the Lord in their trouble, and he
delivered them out of their distresses. 7 And he led them forth by
the right way, that they might go to a city of habitation. 8 Oh that
men would praise the Lord for his goodness, and for his wonderful works
to the children of men! 9 For he satisfieth the longing soul, and
filleth the hungry soul with goodness.
Here is, I. A general call to all to give thanks to God, v. 1. Let all
that sing this psalm, or pray over it, set themselves herein to give
thanks to the Lord; and those that have not any special matter for
praise may furnish themselves with matter enough from God's universal
goodness. In the fountain he is good; in the streams his mercy endures
for ever and never fails.
II. A particular demand hereof from the redeemed of the Lord, which may
well be applied spiritually to those that have an interest in the great
Redeemer and are saved by him from sin and hell. They have, of all
people, most reason to say that God is good, and his mercy everlasting;
these are the children of God that were scattered abroad, whom Christ
died to gather together in one, out of all lands, John xi. 52; Matt.
xxiv. 31. But it seems here to be meant of a temporal deliverance,
wrought for them when in their distress they cried unto the Lord, v. 6.
Is any afflicted? Let him pray. Does any pray? God will certainly hear
and help. When troubles become extreme that is man's time to cry; those
who but whispered prayer before then cry aloud, and then it is God's
time to succour. In the mount he will be seen. 1. They were in an
enemy's country, but God wrought out their rescue: He redeemed them
from the hand of the enemy (v. 2), not by might or power, it may be
(Zech. iv. 6), nor by price or reward (Isa. xlv. 13), but by the Spirit
of God working on the spirits of men. 2. They were dispersed as
out-casts, but God gathered them out of all the countries whither they
were scattered in the cloudy and dark day, that they might again be
incorporated, v. 3. See Deut. xxx. 4; Ezek. xxxiv. 12. God knows those
that are his, and where to find them. 3. They were bewildered, had no
road to travel in, no dwelling place to rest in, v. 4. When they were
redeemed out of the hand of the enemy, and gathered out of the lands,
they were in danger of perishing in their return home through the dry
and barren deserts. They wandered in the wilderness, where there was no
trodden path, no company, but a solitary way, no lodging, no
conveniences, no accommodations, no inhabited city where they might
have quarters or refreshment. But God led them forth by the right way
(v. 7), directed them to an inn, nay, directed them to a home, that
they might go to a city of habitation, which was inhabited, nay which
them themselves should inhabit. This may refer to poor travellers in
general, those particularly whose way lay through the wilds of Arabia,
where we may suppose they were often at a loss; and yet many in that
distress were wonderfully relieved, so that few perished. Note, We
ought to take notice of the good hand of God's providence over us in
our journeys, going out and coming in, directing us in our way, and
providing for us places both to bait in and rest in. Or (as some think)
it has an eye to the wanderings of the children of Israel in the
wilderness for forty years; it is said (Deut. xxxii. 10), God led them
about, and yet here he led them by the right way. God's way, though to
us it seems about, will appear at last to have been the right way. It
is applicable to our condition in this world; we are here as in a
wilderness, have here no continuing city, but dwell in tents as
strangers and pilgrims. But we are under the guidance of his wise and
good providence, and, if we commit ourselves to it, we shall be led in
the right way to the city that has foundations. 4. They were ready to
perish for hunger (v. 5): Their soul even fainted in them. They were
spent with the fatigues of their journey and ready to drop down for
want of refreshment. Those that have constant plenty, and are every day
fed to the full, know not what a miserable case it is to be hungry and
thirsty, and to have no supply. This was sometimes the case of Israel
in the wilderness, and perhaps of other poor travellers; but God's
providence finds out ways to satisfy the longing soul and fill the
hungry soul with goodness, v. 9. Israel's wants were seasonably
supplied, and many have been wonderfully relieved when they were ready
to perish. The same God that has led us has fed us all our life long
unto this day, has fed us with food convenient, has provided food for
the soul, and filled the hungry soul with goodness. Those that hunger
and thirst after righteousness, after God, the living God, and
communion with him, shall be abundantly replenished with the goodness
of his house, both in grace and glory. Now for all this those who
receive mercy are called upon to return thanks (v. 8): Oh that men (it
is meant especially of those men whom God has graciously relieved)
would praise the Lord for his goodness to them in particular, and for
his wonderful works to others of the children of men! Note, (1.) God's
works of mercy are wonderful works, works of wonderful power
considering the weakness, and of wonderful grace considering the
unworthiness, of those he shows mercy to. (2.) It is expected of those
who receive mercy from God that they return praise to him. (3.) We must
acknowledge God's goodness to the children of men as well as to the
children of God, to others as well as to ourselves.
The Divine Goodness towards Prisoners.
10 Such as sit in darkness and in the shadow of death, being bound in
affliction and iron; 11 Because they rebelled against the words of
God, and contemned the counsel of the most High: 12 Therefore he
brought down their heart with labour; they fell down, and there was
none to help. 13 Then they cried unto the Lord in their trouble, and
he saved them out of their distresses. 14 He brought them out of
darkness and the shadow of death, and brake their bands in sunder. 15
Oh that men would praise the Lord for his goodness, and for his
wonderful works to the children of men! 16 For he hath broken the
gates of brass, and cut the bars of iron in sunder.
We are to take notice of the goodness of God towards prisoners and
captives. Observe, 1. A description of this affliction. Prisoners are
said to sit in darkness (v. 10), in dark dungeons, close prisons, which
intimates that they are desolate and disconsolate; they sit in the
shadow of death, which intimates not only great distress and trouble,
but great danger. Prisoners are many times appointed to die; they sit
despairing to get out, but resolving to make the best of it. They are
bound in affliction, and many times in iron, as Joseph. Thus sore a
calamity is imprisonment, which should make us prize liberty, and be
thankful for it. 2. The cause of this affliction, v. 11. It is because
they rebelled against the words of God. Wilful sin is rebellion against
the words of God; it is a contradiction to his truths and a violation
of his laws. They contemned the counsel of the Most High, and thought
they neither needed it nor could be the better for it; and those that
will not be counselled cannot be helped. Those that despise
prophesying, that regard not the admonitions of their own consciences
nor the just reproofs of their friends, contemn the counsel of the Most
High, and for this they are bound in affliction, both to punish them
for and to reclaim them from their rebellions. 3. The design of this
affliction, and that is to bring down their heart (v. 12), to humble
them for sin, to make them low in their own eyes, to cast down every
high, proud, aspiring thought. Afflicting providences must be improved
as humbling providences; and we not only lose the benefit of them, but
thwart God's designs and walk contrary to him in them if our hearts be
unhumbled and unbroken, as high and hard as ever under them. Is the
estate brought down with labour, the honour sunk? Have those that
exalted themselves fallen down, and is there none to help them? Let
this bring down the spirit to confess sin, to accept the punishment of
it, and humbly to sue for mercy and grace. 4. The duty of this
afflicted state, and that is to pray (v. 13): Then they cried unto the
Lord in their trouble, though before perhaps they had neglected him.
Prisoners have time to pray, who, when they were at liberty, could not
find time; they see they have need of God's help, though formerly they
thought they could do well enough without him. Sense will make men cry
when they are in trouble, but grace will direct them to cry unto the
Lord, from whom the affliction comes and who alone can remove it. 5.
Their deliverance out of the affliction: They cried unto the Lord, and
he saved them, v. 13. He brought them out of darkness into light,
welcome light, and then doubly sweet and pleasant, brought them out of
the shadow of death to the comforts of life, and their liberty was to
them life from the dead, v. 14. Were they fettered? He broke their
bands asunder. Were they imprisoned in strong castles? He broke the
gates of brass and the bars of iron wherewith those gates were made
fast; he did not put back, but cut in sunder. Note, When God will work
deliverance the greatest difficulties that lie in the way shall be made
nothing of. Gates of brass and bars of iron, as they cannot keep him
out from his people (he was with Joseph in the prison), so they cannot
keep them in when the time, the set-time, for their enlargement, comes.
6. The return that is required from those whose bands God has loosed
(v. 15): Let them praise the Lord for his goodness, and take occasion
from their own experience of it, and share in it, to bless him for that
goodness which the earth is full of, the world and those that dwell
therein.
The Divine Goodness towards the Afflicted.
17 Fools because of their transgression, and because of their
iniquities, are afflicted. 18 Their soul abhorreth all manner of
meat; and they draw near unto the gates of death. 19 Then they cry
unto the Lord in their trouble, and he saveth them out of their
distresses. 20 He sent his word, and healed them, and delivered them
from their destructions. 21 Oh that men would praise the Lord for his
goodness, and for his wonderful works to the children of men! 22 And
let them sacrifice the sacrifices of thanksgiving, and declare his
works with rejoicing.
Bodily sickness is another of the calamities of this life which gives
us an opportunity of experiencing the goodness of God in recovering us,
and of that the psalmist speaks in these verses, where we may observe,
I. That we, by our sins, bring sickness upon ourselves and then it is
our duty to pray, v. 17-19. 1. It is the sin of the soul that is the
cause of sickness; we bring it upon ourselves both meritoriously and
efficiently: Fools, because of their transgression, are thus afflicted;
they are thus corrected for the sins they have committed and thus cured
of their evil inclinations to sin. If we knew no sin, we should know no
sickness; but the transgression of our life, and the iniquity of our
heart, make it necessary. Sinners are fools; they wrong themselves, and
all against their own interest, not only their spiritual, but their
secular interest. They prejudice their bodily health by intemperance
and endanger their lives by indulging their appetites. This their way
is their folly, and they need the rod of correction to drive out the
foolishness that is bound up in their hearts. 2. The weakness of the
body is the effect of sickness, v. 18. When people are sick their soul
abhors all manner of meat; they not only have no desire to eat nor
power to digest it, but they nauseate it, and their stomach is turned
against it. And here they may read their sin in their punishment: those
that doted most on the meat that perishes, when they come to be sick
are sick of it, and the dainties they loved are loathed; what they took
too much of now they can take nothing of, which commonly follows upon
the overcharging of the heart with surfeiting and drunkenness. And when
the appetite is gone the life is as good as gone: They draw near unto
the gates of death; they are, in their own apprehension and in the
apprehension of all about them, at the brink of the grave, as ready to
be turned to destruction. 3. Then is a proper time for prayer: Then
they cry unto the Lord, v. 19. Is any sick? Let him pray; let him be
prayed for. Prayer is a salve for every sore.
II. That it is by the power and mercy of God that we are recovered from
sickness, and then it is our duty to be thankful. Compare with this Job
xxxiii. 18, 28. 1. When those that are sick call upon God he returns
them an answer of peace. They cry unto him and he saves them out of
their distresses (v. 19); he removes their griefs and prevents their
fears. (1.) He does it easily: He sent his word and healed them, v. 20.
This may be applied to the miraculous cures which Christ wrought when
he was upon earth, by a word's speaking; he said, Be clean, Be whole,
and the work was done. It may also be applied to the spiritual cures
which the Spirit of grace works in regeneration; he sends his word, and
heals souls, convinces, converts, sanctifies them, and all by the word.
In the common instances of recovery from sickness God in his providence
does but speak, and it is done. (2.) He does it effectually: He
delivereth them out of their destructions, that they shall neither be
destroyed nor distressed with the fear of being so. Nothing is too hard
for that God to do who kills and makes alive again, brings down to the
grave and raises up, who turneth man almost to destruction, and yet
saith, Return. 2. When those that have been sick are restored they must
return to God an answer of praise (v. 21, 22): Let all men praise the
Lord for his goodness, and let those, particularly, to whom God has
thus granted a new life, spend it in his service; let them sacrifice
with thanksgiving, not only bring a thank-offering to the altar, but a
thankful heart to God. Thanksgivings are the best thank-offerings, and
shall please the Lord better than an ox or bullock. And let them
declare his works with rejoicing, to his honour and for the
encouragement of others. The living, the living, they shall praise him.
The Divine Goodness to Mariners.
23 They that go down to the sea in ships, that do business in great
waters; 24 These see the works of the Lord, and his wonders in the
deep. 25 For he commandeth, and raiseth the stormy wind, which
lifteth up the waves thereof. 26 They mount up to the heaven, they go
down again to the depths: their soul is melted because of trouble. 27
They reel to and fro, and stagger like a drunken man, and are at their
wits' end. 28 Then they cry unto the Lord in their trouble, and he
bringeth them out of their distresses. 29 He maketh the storm a calm,
so that the waves thereof are still. 30 Then are they glad because
they be quiet; so he bringeth them unto their desired haven. 31 Oh
that men would praise the Lord for his goodness, and for his wonderful
works to the children of men! 32 Let them exalt him also in the
congregation of the people, and praise him in the assembly of the
elders.
The psalmist here calls upon those to give glory to God who are
delivered from dangers at sea. Though the Israelites dealt not much in
merchandise, yet their neighbours the Tyrians and Zidonians did, and
for them perhaps this part of the psalm was especially calculated.
I. Much of the power of God appears at all times in the sea, v. 23, 24.
It appears to those that go down to the sea in ships, as mariners,
merchants, fishermen, or passengers, that do business in great waters.
And surely none will expose themselves there but those that have
business (among all Solomon's pleasant things we do not read of any
pleasure-boat he had), but those that go on business, lawful business,
may, in faith, put themselves under the divine protection. These see
the works of the Lord, and his wonders, which are the more surprising,
because most are born and bred upon land, and what passes at sea is new
to them. The deep itself is a wonder, its vastness, its saltness, its
ebbing and flowing. The great variety of living creatures in the sea is
wonderful. Let those that go to sea be led, by all the wonders they
observe there, to consider and adore the infinite perfections of that
God whose the sea is, for he made it and manages it.
II. It especially appears in storms at sea, which are much more
terrible than at land. Observe here, 1. How dangerous and dreadful a
tempest at sea is. Then wonders begin to appear in the deep, when God
commands and raises the strong wind, which fulfils his word, Ps.
cxlviii. 8. He raises the winds, as a prince by his commission raises
forces. Satan pretends to be the prince of the power of the air; but he
is a pretender; the powers of the air are at God's command, not at his.
When the wind becomes stormy it lifts up the waves of the sea, v. 25.
Then the ships are kicked like tennis-balls on the tops of the waves;
they seem to mount up to the heavens, and then they couch again, as if
they would go down to the depths, v. 26. A stranger, who had never seen
it, would not think it possible for a ship to live at sea, as it will
in a storm, and ride it out, but would expect that the next wave would
bury it and it would never come up again; and yet God, who taught man
discretion to make ships that should so strangely keep above water,
does by his special providence preserve them, that they answer the end
to admiration. When the ships are thus tossed the soul of the seaman
melts because of trouble; and, when the storm is very high, even those
that are used to the sea can neither shake off nor dissemble their
fears, but they reel to and fro, and tossing makes them giddy, and they
stagger and are sick, it may be, like a drunken man; the whole ship's
crew are in confusion and quite at their wits' end (v. 27), not knowing
what to do more for their preservation; all their wisdom is swallowed
up, and they are ready to give up themselves for gone, Jonah i. 5, &c.
2. How seasonable it is at such a time to pray. Those that go to sea
must expect such perils as are here described, and the best preparation
they can make for them is to make sure a liberty of access to God by
prayer, for then they will cry unto the Lord, v. 28. We have a saying,
"Let those that would learn to pray go to sea;" I say, Let those that
will go to sea learn to pray, and accustom themselves to pray, that
they may come with the more boldness to the throne of grace when they
are in trouble. Even heathen mariners, in a storm, cried every man to
his god; but those that have the Lord for their God have a present and
powerful help in that and every other time of need, so that when they
are at their wits' end they are not at their faith's end. 3. How
wonderfully God sometimes appears for those that are in distress at
sea, in answer to their prayers: He brings them out of the danger; and,
(1.) The sea is still: He makes the storm a calm, v. 29. The winds
fall, and only by their soft and gentle murmurs serve to lull the waves
asleep again, so that the surface of the sea becomes smooth and
smiling. By this Christ proved himself to be more than a man that even
the winds and the seas obeyed him. (2.) The seamen are made easy: They
are glad because they are quiet, quiet from the noise, quiet from the
fear of evil. Quietness after a storm is a very desirable thing, and
sensibly pleasant. (3.) The voyage becomes prosperous and successful:
So he brings them to their desired haven, v. 30. Thus he carries his
people safely through all the storms and tempests that they meet with
in their voyage heaven-ward, and lands them, at length, in the desired
harbour. 4. How justly it is expected that all those who have had a
safe passage over the sea, and especially who have been delivered from
remarkable perils at sea, should acknowledge it with thankfulness, to
the glory of God. Let them do it privately in their closets and
families. Let them praise the Lord for his goodness to themselves and
others, v. 31. Let them do it publicly (v. 32), in the congregation of
the people and in the assembly of the elders; there let them erect the
memorials of their deliverance, to the honour of God, and for the
encouragement of others to trust him.
Wonders of Divine Providence.
33 He turneth rivers into a wilderness, and the watersprings into dry
ground; 34 A fruitful land into barrenness, for the wickedness of
them that dwell therein. 35 He turneth the wilderness into a standing
water, and dry ground into watersprings. 36 And there he maketh the
hungry to dwell, that they may prepare a city for habitation; 37 And
sow the fields, and plant vineyards, which may yield fruits of
increase. 38 He blesseth them also, so that they are multiplied
greatly; and suffereth not their cattle to decrease. 39 Again, they
are minished and brought low through oppression, affliction, and
sorrow. 40 He poureth contempt upon princes, and causeth them to
wander in the wilderness, where there is no way. 41 Yet setteth he
the poor on high from affliction, and maketh him families like a flock.
42 The righteous shall see it, and rejoice: and all iniquity shall
stop her mouth. 43 Whoso is wise, and will observe these things, even
they shall understand the lovingkindness of the Lord.
The psalmist, having given God the glory of the providential reliefs
granted to persons in distress, here gives him the glory of the
revolutions of providence, and the surprising changes it sometimes
makes in the affairs of the children of men.
I. He gives some instances of these revolutions.
1. Fruitful countries are made barren and barren countries are made
fruitful. Much of the comfort of this life depends upon the soil in
which our lot is cast. Now, (1.) The sin of man has often marred the
fruitfulness of the soil and made it unserviceable, v. 33, 34. Land
watered with rivers is sometimes turned into a wilderness, and that
which had been full of water-springs now has not so much as
water-streams; it is turned into dry and sandy ground, that has not
consistency and moisture enough to produce any thing valuable. Many a
fruitful land is turned into saltness, not so much from natural causes
as from the just judgment of God, who thus punished the wickedness of
those that dwell therein; as the vale of Sodom became a salt sea. Note,
If the land be bad, it is because the inhabitants are so. Justly is the
ground made unfruitful to those that bring not forth fruit unto God,
but serve Baal with their corn and wine. (2.) The goodness of God has
often mended the barrenness of the soil, and turned a wilderness, a
land o drought, into water-springs, v. 35. The land of Canaan, which
was once the glory of all lands for fruitfulness, is said to be, at
this day, a fruitless, useless, worthless spot of ground, as was
foretold, Deut. xxix. 23. This land of ours, which formerly was much of
it an uncultivated desert, is now full of all good things, and more
abundant honour is given to that part which lacked. Let the plantations
in America, and the colonies settled there, compared with the
desolations of many countries in Asia and Europe, that formerly were
famous, expound this.
2. Necessitous families are raised and enriched, while prosperous
families are impoverished and go to decay. If we look broad in the
world, (1.) We see many greatly increasing whose beginning was small,
and whose ancestors were mean and made no figure, v. 36-38. Those that
were hungry are made to dwell in fruitful lands; there they take root,
and gain a settlement, and prepare a city for habitation for themselves
and theirs after them. Providence puts good land under their hands, and
they build upon it. Cities took rise from rising families. But as
lands, will not serve for men without lodgings, and therefore they must
prepare a city of habitation, so lodgings, though ever so convenient,
will not serve without lands, and therefore they must sow the fields,
and plant vineyards (v. 37), for the king himself is served of the
field. And yet the fields, though favoured with water-springs, will not
yield fruits of increase, unless they be sown, nor will vineyards be
had, unless they be planted; man's industry must attend God's blessing,
and then God's blessing will crown man's industry. The fruitfulness of
the soil should engage, for it does encourage, diligence; and,
ordinarily, the hand of the diligent, by the blessing of God, makes
rich, v. 38. He blesses them also, so that they are, in a little time,
multiplied greatly, and he diminishes not their cattle. As in the
beginning, so still it is, by the blessing of God, that the earth and
all the creatures increase and multiply (Gen. i. 22), and we depend
upon God for the increase of the cattle as well as for the increase of
the ground. Cattle would decrease many ways if God should permit it,
and men would soon suffer by it. (2.) We see many that have thus
suddenly risen as suddenly sunk and brought to nothing (v. 39): Again
they are diminished and brought low by adverse providences, and end
their days as low as they began them; or their families after them lose
as fast a they got, and scatter what they heaped together. Note,
Worldly wealth is an uncertain thing, and often those that are filled
with it, ere they are aware, grow so secure and sensual with it that,
ere they are aware, they lose it again. Hence it is called deceitful
riches and the mammon of unrighteousness. God has many ways of making
men poor; he can do it by oppression, affliction, and sorrow, as he
tempted Job and brought him low.
3. Those that were high and great in the world are abased, and those
that were mean and despicable are advanced to honour, v. 40, 41. We
have seen, (1.) Princes dethroned and reduced to straits. He pours
contempt upon them, even among those that have idolized them. Those
that exalt themselves God will abase, and, in order thereunto, will
infatuate: He makes them to wander in the wilderness, where there is no
way. He baffles those counsels by which they thought to support
themselves, and their own power and pomp, and drives them headlong, so
that they know not what course to steer, nor what measures to take. We
met with this before, Job xii. 24, 25. (2.) Those of low degree
advanced to the posts of honour (v. 41): Yet setteth he the poor on
high, raiseth from the dust to the throne of glory, 1 Sam. ii. 8; Ps.
cxiii. 7, 8. Those that were afflicted and trampled on are not only
delivered, but set on high out of the reach of their troubles, above
their enemies, and have dominion over those to whom they had been in
subjection. That which adds to their honour, and strengthens them in
their elevation, is the multitude of their children: He maketh him
families like a flock of sheep, so numerous, so useful, so sociable
with one another, and so meek and peaceable. He that sent them meat
sent them mouths. Happy is the man that has his quiver filled with
arrows, for he shall boldly speak with the enemy in the gate, Ps.
cxxvii. 5. God is to be acknowledged both in setting up families and in
building them up. Let not princes be envied, nor the poor despised, for
God has many ways of changing the condition of both.
II. He makes some improvement of these remarks; such surprising turns
as these are of use, 1. For the solacing of saints. They observe these
dispensations with pleasure (v. 42): The righteous shall see it and
rejoice in the glorifying of God's attributes and the manifesting of
his dominion over the children of men. It is a great comfort to a good
man to see how God manages the children of men, as the potter does the
clay, so as to serve his own purposes by them, to see despised virtue
advanced and impious pride brought low to the dust, to see it evinced
beyond dispute that verily there is a God that judges in the earth. 2.
For the silencing of sinners: All iniquity shall stop her mouth; it
shall be a full conviction of the folly of atheists, and of those that
deny the divine providence; and, forasmuch as practical atheism is at
the bottom of all sin, it shall in effect stop the mouth of all
iniquity. When sinners see how their punishment answers to their sin,
and how justly God deals with them in taking away from them those gifts
of his which they had abused, they shall not have one word to say for
themselves; for God will be justified, he will be clear. 3. For the
satisfying of all concerning the divine goodness (v. 43): Whoso is
wise, and will observe these things, these various dispensations of
divine providence, even they shall understand the lovingkindness of the
Lord. Here is, (1.) A desirable end proposed, and that is, rightly to
understand the loving kindness of the Lord. It is of great use to us,
in religion, to be fully assured of God's goodness, to be
experimentally acquainted and duly affected with it, that his
lovingkindness may be before our eyes, Ps. xxvi. 3. (2.) A proper means
prescribed for attaining this end, and that is a due observance of
God's providence. We must lay up these things, mind them, and keep them
in mind, Luke ii. 19. (3.) A commendation of the use of this means as
an instance of true wisdom: Whoso is wise, let him by this both prove
his wisdom and improve it. A prudent observance of the providences of
God will contribute very much to the accomplishing of a good Christian.
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P S A L M S
PSALM CVIII.
This psalm begins with praise and concludes with prayer, and faith is
at work in both. I. David here gives thanks to God for mercies to
himself, ver. 1-5. II. He prays to God for mercies for the land,
pleading the promises of God and putting them in suit, ver. 6-13. The
former part it taken out of Ps. lvii. 7, &c., the latter out of Ps. lx.
5, &c., and both with very little variation, to teach us that we may in
prayer use the same words that we have formerly used, provided it be
with new affections. It intimates likewise that it is not only
allowable, but sometimes convenient, to gather some verses out of one
psalm and some out of another, and to put them together, to be sung to
the glory of God. In singing this psalm we must give glory to God and
take comfort to ourselves.
Directions for Praising God.
A song or psalm of David.
1 O God, my heart is fixed; I will sing and give praise, even with my
glory. 2 Awake, psaltery and harp: I myself will awake early. 3 I
will praise thee, O Lord, among the people: and I will sing praises
unto thee among the nations. 4 For thy mercy is great above the
heavens: and thy truth reacheth unto the clouds. 5 Be thou exalted, O
God, above the heavens: and thy glory above all the earth;
We may here learn how to praise God from the example of one who was
master of the art. 1. We must praise God with fixedness of heart. Our
heart must be employed in the duty (else we make nothing of it) and
engaged to the duty (v. 1): O God! my heart is fixed, and then I will
sing and give praise. Wandering straggling thoughts must be gathered
in, and kept close to the business; for they must be told that here is
work enough for them all. 2. We must praise God with freeness of
expression: I will praise him with my glory, that is, with my tongue.
Our tongue is our glory, and never more so than when it is employed in
praising God. When the heart is inditing this good matter our tongue
must be as the pen of a ready writer, Ps. xlv. 1. David's skill in
music was his glory, it made him famous, and this should be consecrated
to the praise of God; and therefore it follows, Awake my psaltery and
harp. Whatever gift we excel in we must praise God with. 3. We must
praise God with fervency of affection, and must stir up ourselves to do
it, that it may be done in a lively manner and not carelessly (v. 2):
Awake, psaltery and harp; let it not be done with a dull and sleepy
tune, but let the airs be all lively. I myself will awake early to do
it, with all that is within me, and all little enough. Warm devotions
honour God. 4. We must praise God publicly, as those that are not
ashamed to own our obligations to him and our thankful sense of his
favours, but desire that others also may be in like manner affected
with the divine goodness (v. 3): I will praise thee among the people of
the Jews; nay, I will sing to thee among the nations of the earth.
Whatever company we are in we must take all occasions to speak well of
God; and we must not be shy of singing psalms, though our neighbours
hear us, for it looks like being ashamed of our Master. 5. We must, in
our praises, magnify the mercy and truth of God in a special manner (v.
4), mercy in promising, truth in performing. The heavens are vast, but
the mercy of God is more capacious; the skies are high and bright, but
the truth of God is more eminent, more illustrious. We cannot see
further than the heavens and clouds; whatever we see of God's mercy and
truth there is still more to be seen, more reserved to be seen, in the
other world. 6. Since we find ourselves so, defective in glorifying
God, we must beg of him to glorify himself, to do all, to dispose all,
to his own glory, to get himself honour and make himself a name (v. 5):
Be thou exalted, O God! above the heavens, higher than the angels
themselves can exalt thee with their praises, and let thy glory be
spread over all the earth. Father, glorify thy own name. Thou hast
glorified it; glorify it again. It is to be our first petition,
Hallowed be thy name.
Directions for Praising God.
6 That thy beloved may be delivered: save with thy right hand, and
answer me. 7 God hath spoken in his holiness; I will rejoice, I will
divide Shechem, and mete out the valley of Succoth. 8 Gilead is mine;
Manasseh is mine; Ephraim also is the strength of mine head; Judah is
my lawgiver; 9 Moab is my washpot; over Edom will I cast out my shoe;
over Philistia will I triumph. 10 Who will bring me into the strong
city? who will lead me into Edom? 11 Wilt not thou, O God, who hast
cast us off? and wilt not thou, O God, go forth with our hosts? 12
Give us help from trouble: for vain is the help of man. 13 Through
God we shall do valiantly: for he it is that shall tread down our
enemies.
We may here learn how to pray as well as praise. 1. We must be
public-spirited in prayer, and bear upon our hearts, at the throne of
grace, the concerns of the church of God, v. 6. It is God's beloved,
and therefore must be ours; and therefore we must pray for its
deliverance, and reckon that we are answered if God grant what we ask
for his church, though he delay to give us what we ask for ourselves.
"Save thy church, and thou answerest me; I have what I would have." Let
the earth be filled with God's glory, and the prayers of David are
ended (Ps. lxxii. 19, 20); he desires no more. 2. We must, in prayer,
act faith upon the power and promise of God--upon his power (Save with
thy right hand, which is mighty to save), and upon his promise: God has
spoken in his holiness, in his holy word, to which he has sworn by his
holiness, and therefore I will rejoice, v. 7. What he has promised he
will perform, for it is the word both of his truth and of his power. An
active faith can rejoice in what God has said, though it be not yet
done; for with him saying and doing are not two things, whatever they
are with us. 3. We must, in prayer, take the comfort of what God has
secured to us and settled upon us, though we are not yet put in
possession of it. God had promised David to give him, (1.) The hearts
of his subjects; and therefore he surveys the several parts of the
country as his own already: "Shechem and Succoth, Gilead and Manasseh,
Ephraim and Judah, are all my own," v. 8. With such assurance as this
we may speak of the performance of what God has promised to the Son of
David; he will, without fail, give him the heathen for his inheritance
and the utmost parts of the earth for his possession, for so has he
spoken in his holiness; nay, of all the particular persons that were
given him he will lose none; he also, as David, shall have the hearts
of his subjects, John vi. 37. And, (2.) The necks of his enemies. These
are promised, and therefore David looks upon Moab, and Edom, and
Philistia, as his own already (v. 9): Over Philistia will I triumph,
which explains Ps. lx. 8, Philistia, triumph thou because of me, which
some think should be read, O my soul! triumph thou over Philistia. Thus
the exalted Redeemer is set down at God's right hand, in a full
assurance that all his enemies shall in due time be made his footstool,
though all things are not yet put under him, Heb. ii. 8. 4. We must
take encouragement from the beginnings of mercy to pray and hope for
the perfecting of it (v. 10, 11): "Who will bring me into the strong
cities that are yet unconquered? Who will make me master of the country
of Edom, which is yet unsubdued?" The question was probably to be
debated in his privy council, or a council of war, what methods they
should take to subdue the Edomites and to reduce that country; but he
brings it into his prayers, and leaves it in God's hands: Wilt not
thou, O God? Certainly thou wilt. It is probable that he spoke with the
more assurance concerning the conquest of Edom because of the ancient
oracle concerning Jacob and Esau, that the elder should serve the
younger, and the blessing of Jacob, by which he was made Esau's lord,
Gen. xxvii. 37. 5. We must not be discouraged in prayer, nor beaten off
from our hold of God, though Providence has in some instances frowned
upon us: "Though thou hast cast us off, yet thou wilt now go forth with
our hosts, v. 11. Thou wilt comfort us again after the time that thou
hast afflicted us." Adverse events are sometimes intended for the trial
of the constancy of our faith and prayer, which we ought to persevere
in whatever difficulties we meet with, and not to faint. 6. We must
seek help from God, renouncing all confidence in the creature (v. 12):
"Lord, give us help from trouble, prosper our designs, and defeat the
designs of our enemies against us." It is not unseasonable to talk of
trouble at the same time that we talk of triumphs, especially when it
is to quicken prayer for help from heaven; and it is a good plea, Vain
is the help of man. "It is really so, and therefore we are undone if
thou do not help us; we apprehend it to be so, and therefore depend
upon thee for help and have the more reason to expect it." 7. We must
depend entirely upon the favour and grace of God, both for strength and
success in our work and warfare, v. 13. (1.) We must do our part, but
we can do nothing of ourselves; it is only through God that we shall do
valiantly. Blessed Paul will own that even he can do nothing, nothing
to purpose, but through Christ strengthening him, Phil. iv. 13. (2.)
When we have acquitted ourselves ever so well, yet we cannot speed by
any merit or might of our own; it is God himself that treads down our
enemies, else we with all our valour cannot do it. Whatever we do,
whatever we gain, God must have all the glory.
__________________________________________________________________
P S A L M S
PSALM CIX.
Whether David penned this psalm when he was persecuted by Saul, or when
his son Absalom rebelled against him, or upon occasion of some other
trouble that was given him, is uncertain; and whether the particular
enemy he prays against was Saul, or Doeg, or Ahithophel, or some other
not mentioned in the story, we cannot determine; but it is certain that
in penning it he had an eye to Christ, his sufferings and his
persecutors, for that imprecation (ver. 8) is applied to Judas, Acts i.
20. The rest of the prayers here against his enemies were the
expressions, not of passion, but of the Spirit of prophecy. I. He
lodges a complaint in the court of heaven of the malice and base
ingratitude of his enemies and with it an appeal to the righteous God,
ver. 1-5. II. He prays against his enemies, and devotes them to
destruction, ver. 6-20. III. He prays for himself, that God would help
and succour him in his low condition, ver. 21-29. IV. He concludes with
a joyful expectation that God would appear for him, ver. 30, 31. In
singing this psalm we must comfort ourselves with the believing
foresight of the certain destruction of all the enemies of Christ and
his church, and the certain salvation of all those that trust in God
and keep close to him.
Appeal to God Against Enemies.
To the chief Musician. A psalm of David.
1 Hold not thy peace, O God of my praise; 2 For the mouth of the
wicked and the mouth of the deceitful are opened against me: they have
spoken against me with a lying tongue. 3 They compassed me about also
with words of hatred; and fought against me without a cause. 4 For my
love they are my adversaries: but I give myself unto prayer. 5 And
they have rewarded me evil for good, and hatred for my love.
It is the unspeakable comfort of all good people that, whoever is
against them, God is for them, and to him they may apply as to one that
is pleased to concern himself for them. Thus David here.
I. He refers himself to God's judgment (v. 1): "Hold not thy peace, but
let my sentence come forth from thy presence, Ps. xvii. 2. Delay not to
give judgment upon the appeal made to thee." God saw what his enemies
did against him, but seemed to connive at it, and to keep silence:
"Lord," says he, "do not always do so." The title he gives to God is
observable: "O God of my praise! the God in whom I glory, and not in
any wisdom or strength of my own, from whom I have every thing that is
my praise, or the God whom I have praised, and will praise, and hope to
be for ever praising." He had before called God the God of his mercy
(Ps. lix. 10), here he calls him the God of his praise. Forasmuch as
God is the God of our mercies we must make him the God of our praises;
if all is of him and from him, all must be to him and for him.
II. He complains of his enemies, showing that they were such as it was
fit for the righteous God to appear against. 1. They were very spiteful
and malicious: They are wicked; they delight in doing mischief (v. 2);
their words are words of hatred, v. 3. They had an implacable enmity to
a good man because of his goodness. "They open their mouths against me
to swallow me up, and fight against me to cut me off if they could." 2.
They were notorious liars; and lying comprehends two of the seven
things which the Lord hates. "They are deceitful in their protestations
and professions of kindness, while at the same time they speak against
me behind my back, with a lying tongue." They were equally false in
their flatteries and in their calumnies. 3. They were both public and
restless in their designs; "They compassed me about on all sides, so
that, which way soever I looked, I could see nothing but what made
against me." 4. They were unjust; their accusations of him, and
sentence against him, were all groundless: "They have fought against me
without a cause; I never gave them any provocation." Nay, which was
worst of all, 5. They were very ungrateful, and rewarded him evil for
good, v. 5. Many a kindness he had done them, and was upon all
occasions ready to do them, and yet he could not work upon them to
abate their malice against him, but, on the contrary, they were the
more exasperated because they could not provoke him to give them some
occasion against him (v. 4): For my love they are my adversaries. The
more he endeavoured to gratify them the more they hated him. We may
wonder that it is possible that any should be so wicked; and yet, since
there have been so many instances of it, we should not wonder if any be
so wicked against us.
III. He resolves to keep close to his duty and take the comfort of
that: But I give myself unto prayer (v. 4), I prayer (so it is in the
original); "I am for prayer, I am a man of prayer, I love prayer, and
prize prayer, and practise prayer, and make a business of prayer, and
am in my element when I am at prayer." A good man is made up of prayer,
gives himself to prayer, as the apostles, Acts vi. 4. When David's
enemies falsely accused him, and misrepresented him, he applied to God
and by prayer committed his cause to him. Though they were his
adversaries for his love, yet he continued to pray for them; if others
are abusive and injurious to us, yet let not us fail to do our duty to
them, nor sin against the Lord in ceasing to pray for them, 1 Sam. xii.
23. Though they hated and persecuted him for his religion, yet he kept
close to it; they laughed at him for his devotion, but they could not
laugh him out of it. "Let them say what they will, I give myself unto
prayer." Now herein David was a type of Christ, who was compassed about
with words of hatred and lying words, whose enemies not only persecuted
him without cause, but for his love and his good works (John x. 32);
and yet he gave himself to prayer, to pray for them. Father, forgive
them.
Prophetic Imprecations.
6 Set thou a wicked man over him: and let Satan stand at his right
hand. 7 When he shall be judged, let him be condemned: and let his
prayer become sin. 8 Let his days be few; and let another take his
office. 9 Let his children be fatherless, and his wife a widow. 10
Let his children be continually vagabonds, and beg: let them seek their
bread also out of their desolate places. 11 Let the extortioner catch
all that he hath; and let the strangers spoil his labour. 12 Let
there be none to extend mercy unto him: neither let there be any to
favour his fatherless children. 13 Let his posterity be cut off; and
in the generation following let their name be blotted out. 14 Let the
iniquity of his fathers be remembered with the Lord; and let not the
sin of his mother be blotted out. 15 Let them be before the Lord
continually, that he may cut off the memory of them from the earth.
16 Because that he remembered not to show mercy, but persecuted the
poor and needy man, that he might even slay the broken in heart. 17
As he loved cursing, so let it come unto him: as he delighted not in
blessing, so let it be far from him. 18 As he clothed himself with
cursing like as with his garment, so let it come into his bowels like
water, and like oil into his bones. 19 Let it be unto him as the
garment which covereth him, and for a girdle wherewith he is girded
continually. 20 Let this be the reward of mine adversaries from the
Lord, and of them that speak evil against my soul.
David here fastens upon some one particular person that was worse than
the rest of his enemies, and the ringleader of them, and in a devout
and pious manner, not from a principle of malice and revenge, but in a
holy zeal for God and against sin and with an eye to the enemies of
Christ, particularly Judas who betrayed him, whose sin was greater than
Pilate's that condemned him (John xix. 11), he imprecates and predicts
his destruction, foresees and pronounces him completely miserable, and
such a one as our Saviour calls him, A son of perdition. Calvin speaks
of it as a detestable piece of sacrilege, common in his time among
Franciscan friars and other monks, that if any one had malice against a
neighbour he might hire some of them to curse him every day, which he
would do in the words of these verses; and particularly he tells of a
lady in France who, being at variance with her own and only son, hired
a parcel of friars to curse him in these words. Greater impiety can
scarcely be imagined than to vent a devilish passion in the language of
sacred writ, to kindle strife with coals snatched from God's altar, and
to call for fire from heaven with a tongue set on fire of hell.
I. The imprecations here are very terrible--woe, and a thousand woes,
to that man against whom God says Amen to them; and they are all in
full force against the implacable enemies and persecutors of God's
church and people, that will not repent, to give him glory. It is here
foretold concerning this bad man,
1. That he should be cast and sentenced as a criminal, with all the
dreadful pomp of a trial, conviction, and condemnation (v. 6, 7): Set
thou a wicked man over him, to be as cruel and oppressive to him as he
has been to others; for God often makes one wicked man a scourge to
another, to spoil the spoilers and to deal treacherously with those
that have dealt treacherously. Set the wicked one over him (so some),
that is, Satan, as it follows; and then it was fulfilled in Judas, into
whom Satan entered, to hurry him into sin first and then into despair.
Set his own wicked heart over him, set his own conscience against him;
let that fly in his face. Let Satan stand on his right hand, and be let
loose against him to deceive him, as he did Ahab to his destruction,
and then to accuse him and resist him, and then he is certainly cast,
having no interest in that advocate who alone can say, The Lord rebuke
thee, Satan (Zech. iii. 1, 2); when he shall be judged at men's bar let
not his usual arts to evade justice do him any service, but let his sin
find him out and let him be condemned; nor shall he escape before God's
tribunal, but be condemned there when the day of inquisition and
recompence shall come. Let his prayer become sin, as the clamours of a
condemned malefactor not only find no acceptance, but are looked upon
as an affront to the court. The prayers of the wicked now become sin,
because soured with the leaven of hypocrisy and malice; and so they
will in the great day, because then it will be too late to cry, Lord,
Lord, open to us. Let every thing be turned against him and improved to
his disadvantage, even his prayers.
2. That, being condemned, he should be executed as a most notorious
malefactor. (1.) That he should lose his life, and the number of his
months be cut off in the midst, by the sword of justice: Let his days
be few, or shortened, as a condemned criminal has but a few days to
live (v. 8); such bloody and deceitful men shall not live out half
their days. (2.) That consequently all his places should be disposed of
to others, and they should enjoy his preferments and employments: Let
another take his office. This Peter applies to the filling up of
Judas's place in the truly sacred college of the apostles, by the
choice of Matthias, Acts i. 20. Those that mismanage their trusts will
justly have their office taken from them and given to those that will
approve themselves faithful. (3.) That his family should be beheaded
and beggared, that his wife should be made a widow and his children
fatherless, by his untimely death, v. 9. Wicked men, by their wicked
courses, bring ruin upon their wives and children, whom they ought to
take care of and provide for. Yet his children, if, when they lost
their father, they had a competency to live upon, might still subsist
in comfort; but they shall be vagabonds and shall beg; they shall not
have a house of their own to live in, nor any certain dwelling-place,
nor know where to have a meal's-meat, but shall creep out of their
desolate places with fear and trembling, like beasts out of their dens,
to seek their bread (v. 10), because they are conscious to themselves
that all mankind have reason to hate them for their father's sake. (4.)
That his estate should be ruined, as the estates of malefactors are
confiscated (v. 11): Let the extortioner, the officer, seize all that
he has and let the stranger, who was nothing akin to his estate, spoil
his labour, either for his crimes or for his debts, Job v. 4, 5. (5.)
That his posterity should be miserable. Fatherless children, though
they have nothing of their own, yet sometimes are well provided for by
the kindness of those whom God inclines to pity them; but this wicked
man having never shown mercy there shall be none to extend mercy to
him, by favouring his fatherless children when he is gone, v. 12. The
children of wicked parents often fare the worse for their parents'
wickedness in this way that the bowels of men's compassion are shut up
from them, which yet ought not to be, for why should children suffer
for that which was not their fault, but their infelicity? (6.) That his
memory should be infamous, and buried in oblivion and disgrace (v. 13):
Let his posterity be cut off; let his end be to destruction (so Dr.
Hammond); and in the next generation let their name be blotted out, or
remembered with contempt and indignation, and (v. 15) let an indelible
mark of disgrace be left upon it. See here what hurries some to
shameful deaths, and brings the families and estates of others to ruin,
makes them and their despicable and odious, and entails poverty, and
shame, and misery, upon their posterity; it is sin, that mischievous
destructive thing. The learned Dr. Hammond applies this to the final
dispersion and desolation of the Jewish nation for their crucifying
Christ; their princes and people were cut off, their country was laid
waste, and their posterity were made fugitives and vagabonds.
II. The ground of these imprecations bespeaks them very just, though
they sound very severe. 1. To justify the imprecations of vengeance
upon the sinner's posterity, the sin of his ancestors is here brought
into the account (v. 14, 15), the iniquity of his fathers and the sin
of his mother. These God often visits even upon the children's
children, and is not unrighteous therein: when wickedness has long run
in the blood justly does the curse run along with it. Thus all the
innocent blood that had been shed upon the earth, from that of
righteous Abel, was required from that persecuting generation, who, by
putting Christ to death, filled up the measure of their fathers, and
left as long a train of vengeance to follow them as the train of guilt
was that went before them, which they themselves agreed to by saying,
His blood be upon us and on our children. 2. To justify the
imprecations of vengeance upon the sinner himself, his own sin is here
charged upon him, which called aloud for it. (1.) He had loved cruelty,
and therefore give him blood to drink (v. 16): He remembered not to
show mercy, remembered not those considerations which should have
induced him to show mercy, remembered not the objects of compassion
that had been presented to him, but persecuted the poor, whom he should
have protected and relieved, and slew the broken in heart, whom he
should have comforted and healed. Here is a barbarous man indeed, not
fit to live. (2.) He had loved cursing, and therefore let the curse
come upon his head, v. 17-19. Those that were out of the reach of his
cruelty he let fly at with his curses, which were impotent and
ridiculous; but they shall return upon him. He delighted not in
blessing; he took no pleasure in wishing well to others, nor in seeing
others do well; he would give nobody a good word or a good wish, much
less would he do any body a good turn; and so let all good be far from
him. He clothed himself with cursing; he was proud of it as an ornament
that he could frighten all about him with the curses he was liberal of;
he confided in it as armour, which would secure him from the insults of
those he feared. And let him have enough of it. Was he fond of cursing?
Let God's curse come into his bowels like water and swell him as with a
dropsy, and let it soak like oil into his bones. The word of the curse
is quick and powerful, and divides between the joints and the marrow;
it works powerfully and effectually; it fastens on the soul; it is a
piercing thing, and there is no antidote against it. Let is compass him
on every side as a garment, v. 19. Let God's cursing him be his shame,
as his cursing his neighbour was his pride; let it cleave to him as a
girdle, and let him never be able to get clear of it. Let it be to him
like the waters of jealousy, which caused the belly to swell and the
thigh to rot. This points at the utter ruin of Judas, and the spiritual
judgments which fell on the Jews for crucifying Christ. The psalmist
concludes his imprecations with a terrible Amen, which signifies not
only, "I wish it may be so," but "I know it shall be so." Let this be
the reward of my adversaries from the Lord, v. 20. And this will be the
reward of all the adversaries of the Lord Jesus; his enemies that will
not have him to reign over them shall be brought forth and slain before
him. And he will one day recompense tribulation to those that trouble
his people.
Humble Petitions; Triumphing in God.
21 But do thou for me, O God the Lord, for thy name's sake: because thy
mercy is good, deliver thou me. 22 For I am poor and needy, and my
heart is wounded within me. 23 I am gone like the shadow when it
declineth: I am tossed up and down as the locust. 24 My knees are
weak through fasting; and my flesh faileth of fatness. 25 I became
also a reproach unto them: when they looked upon me they shaked their
heads. 26 Help me, O Lord my God: O save me according to thy mercy:
27 That they may know that this is thy hand; that thou, Lord, hast done
it. 28 Let them curse, but bless thou: when they arise, let them be
ashamed; but let thy servant rejoice. 29 Let mine adversaries be
clothed with shame, and let them cover themselves with their own
confusion, as with a mantle. 30 I will greatly praise the Lord with
my mouth; yea, I will praise him among the multitude. 31 For he shall
stand at the right hand of the poor, to save him from those that
condemn his soul.
David, having denounced God's wrath against his enemies, here takes
God's comforts to himself, but in a very humble manner, and without
boasting.
I. He pours out his complaint before God concerning the low condition
he was in, which, probably, gave advantage to his enemies to insult
over him: "I am poor and needy, and therefore a proper object of pity,
and one that needs and craves thy help." 1. He was troubled in mind (v.
22): My heart is wounded within me, not only broken with outward
troubles, which sometimes prostrate and sink the spirits, but wounded
with a sense of guilt; and a wounded spirit who can bear? who can heal?
2. He apprehended himself drawing near to his end: I am gone like the
shadow when it declines, as good as gone already. Man's life, at best,
is like a shadow; sometimes it is like the evening shadow, the presage
of night approaching, like the shadow when it declines. 3. He was
unsettled, tossed up and down like the locust, his mind fluctuating and
unsteady, still putting him upon new counsels, his outward condition
far from any fixation, but still upon the remove, hunted like a
partridge on the mountains. 4. His body was wasted, and almost worn
away (v. 24): My knees are weak through fasting, either forced fasting
(for want of food when he was persecuted, or for want of appetite when
he was sick) or voluntary fasting, when he chastened his soul either
for sin or affliction, his own or other's, Ps. xxxv. 13; lxix. 10. "My
flesh fails of fatness; that is, it has lost the fatness it had, so
that I have become a skeleton, nothing but skin and bones." But it is
better to have this leanness in the body, while the soul prospers and
is in health, than, like Israel, to have leanness sent into the soul,
while the body is feasted. 5. He was ridiculed and reproached by his
enemies (v. 25); his devotions and his afflictions they made the matter
of their laughter, and, upon both those accounts, God's people have
been exceedingly filled with the scorning of those that were at ease.
In all this David was a type of Christ, who in his humiliation was thus
wounded, thus weakened, thus reproached; he was also a type of the
church, which is often afflicted, tossed with tempests, and not
comforted.
II. He prays for mercy for himself. In general (v. 21): "Do thou for
me, O God the Lord! appear for me, act for me." If God be for us, he
will do for us, will do more abundantly for us than we are able either
to ask or think. He does not prescribe to God what he should do for
him, but refers himself to his wisdom: "Lord, do for me what seems good
in thy eyes. Do that which thou knowest will be for me, really for me,
in the issue for me, though for the present it may seem to make against
me." More particularly, he prays (v. 26): "Help me, O Lord my God! O
save me! Help me under my trouble, save me out of my trouble; save me
from sin, help me to do my duty." He prays (v. 28), Though they curse,
bless thou. Here (1.) He despises the causeless curses of his enemies:
Let them curse. He said of Shimei, So let him curse. They can but show
their malice; they can do him no more mischief than the bird by
wandering or the swallow by flying, Prov. xxvi. 2. He values the
blessing of God as sufficient to counterbalance their curses: Bless
thou, and then it is no matter though they curse. If God bless us, we
need not care who curses us; for how can they curse those whom God has
not cursed, nay, whom he has blessed? Num. xxiii. 8. Men's curses are
impotent; God's blessings are omnipotent; and those whom we unjustly
curse may in faith expect and pray for God's blessing, his special
blessing. When the Pharisees cast out the poor man for his confessing
Christ, Christ found him, John ix. 35. When men without cause say all
the ill they can of us, and wish all the ills they can to us, we may
with comfort lift up our heart to God in this petition: Let them curse,
but bless thou. He prays (v. 28), Let thy servant rejoice. Those that
know how to value God's blessing, let them but be sure of it, and they
will be glad of it.
III. He prays that his enemies might be ashamed (v. 28), clothed with
shame (v. 29), that they might cover themselves with their own
confusion, that they might be left to themselves, to do that which
would expose them and manifest their folly before all men, or rather
that they might be disappointed in their designs and enterprises
against David, and thereby might be filled with shame, as the
adversaries of the Jews were, Neh. vi. 16. Nay, in this he prays that
they might be brought to repentance, which is the chief thing we should
beg of God for our enemies. Sinners indeed bring shame upon themselves,
but they are true penitents that take shame to themselves and cover
themselves with their own confusion.
IV. He pleads God's glory, the honour of his name:--Do for me, for thy
name's sake (v. 21), especially the honour of his goodness, by which he
has proclaimed his name: "Deliver me, because thy mercy is good; it is
what thou thyself dost delight in, and it is what I do depend upon.
Save me, not according to my merit, for I have none to pretend to, but
according to thy mercy; let that be the fountain, the reason, the
measure, of my salvation."
Lastly, He concludes the psalm with joy, the joy of faith, joy in
assurance that his present conflicts would end in triumphs. 1. He
promises God that he will praise him (v. 30): "I will greatly praise
the Lord, not only with my heart, but with my mouth; I will praise him,
not in secret only, but among the multitude." 2. He promises himself
that he shall have cause to praise God (v. 31): He shall stand at the
right hand of the poor, night to him, a present help; he shall stand at
his right hand as his patron and advocate to plead his cause against
his accusers and to bring him off, to save him from those that condemn
his soul and would execute their sentence if they could. God was
David's protector in his sufferings, and was present also with the Lord
Jesus in his, stood at his right hand, so that he was not moved (Ps.
xvi. 8), saved his soul from those that pretended to be the judges of
it, and received it into his own hands. Let all those that suffer
according to the will of God commit the keeping of their souls to him.
__________________________________________________________________
P S A L M S
PSALM CX.
This psalm is pure gospel; it is only, and wholly, concerning Christ,
the Messiah promised to the fathers and expected by them. It is plain
that the Jews of old, even the worst of them, so understood it, however
the modern Jews have endeavoured to pervert it and to rob us of it; for
when the Lord Jesus proposed a question to the Pharisees upon the first
words of this psalm, where he takes it for granted that David, in
spirit, calls Christ his Lord though he was his Son, they chose rather
to say nothing, and to own themselves gravelled, than to make it a
question whether David does indeed speak of the Messiah or no; for they
freely yield so plain a truth, though they foresee it will turn to
their own disgrace, Matt. xxii. 41, &c. Of him therefore, no doubt, the
prophet here speaks of him and of no other man. Christ, as our
Redeemer, executes the office of a prophet, of a priest, and of a king,
with reference both to his humiliation and his exaltation; and of each
of these we have here an account. I. His prophetical office, ver. 2.
II. His priestly office, ver. 4. III. His kingly office, ver. 1, 3, 5,
6. IV. His estates of humiliation and exaltation, ver. 7. In singing
this psalm we must act faith upon Christ, submit ourselves entirely to
him, to his grace and government, and triumph in him as our prophet,
priest, and king, by whom we hope to be ruled, and taught, and saved,
for ever, and as the prophet, priest, and king, of the whole church,
who shall reign till he has put down all opposing rule, principality,
and power, and delivered up the kingdom to God the Father.
The Messiah's Dominion.
A psalm of David.
1 The Lord said unto my Lord, Sit thou at my right hand, until I make
thine enemies thy footstool. 2 The Lord shall send the rod of thy
strength out of Zion: rule thou in the midst of thine enemies. 3 Thy
people shall be willing in the day of thy power, in the beauties of
holiness from the womb of the morning: thou hast the dew of thy youth.
4 The Lord hath sworn, and will not repent, Thou art a priest for
ever after the order of Melchizedek.
Some have called this psalm David's creed, almost all the articles of
the Christian faith being found in it; the title calls it David's
psalm, for in the believing foresight of the Messiah he both praised
God and solaced himself, much more may we, in singing it, to whom that
is fulfilled, and therefore more clearly revealed, which is here
foretold. Glorious things are here spoken of Christ, and such as oblige
us to consider how great he is.
I. That he is David's Lord. We must take special notice of this because
he himself does. Matt. xxii. 43, David, in spirit, calls him Lord. And
as the apostle proves the dignity of Melchizedek, and in him of Christ,
by this, that so great a man as Abraham was paid him tithes (Heb. vii.
4), so we may by this prove the dignity of the Lord Jesus that David,
that great man, called him his Lord; by him that king acknowledges
himself to reign, and to him to be acceptable as a servant to his lord.
Some think he calls him his Lord because he was the Lord that was to
descend from him, his son and yet his Lord. Thus him immediate mother
calls him her Saviour (Luke i. 47); even his parents were his subjects,
his saved ones.
II. That he is constituted a sovereign Lord by the counsel and decree
of God himself: The Lord, Jehovah, said unto him, Sit as a king. He
receives of the Father this honour and glory (2 Pet. i. 17), from him
who is the fountain of honour and power, and takes it not to himself.
He is therefore rightful Lord, and his title is incontestable; for what
God has said cannot be gainsaid. He is therefore everlasting Lord; for
what God has said shall not be unsaid. He will certainly take and keep
possession of that kingdom which the Father has committed to him, and
none can hinder.
III. That he was to be advanced to the highest honour, and entrusted
with an absolute sovereign power both in heaven and in earth: Sit thou
at my right hand. Sitting is a resting posture; after his services and
sufferings, he entered into rest from all his labours. It is a ruling
posture; he sits to give law, to give judgment. It is a remaining
posture; he sits like a king for ever. Sitting at the right hand of God
denotes both his dignity and his dominion, the honour put upon him and
the trusts reposed in him by the Father. All the favours that come from
God to man, and all the service that comes from man to God, pass
through his hand.
IV. That all his enemies were in due time to be made his footstool, and
not till then; but then also he must reign in the glory of the
Mediator, though the work of the Mediator will be, in a manner, at an
end. Note, 1. Even Christ himself has enemies that fight against his
kingdom and subjects, his honour and interest, in the world. There are
those that will not have him to reign over them, and thereby they join
themselves to Satan, who will not have him to reign at all. 2. These
enemies will be made his footstool; he will subdue them and triumph
over them; he will do it easily, as easily as we put a footstool in its
proper place, and such a propriety there will be in it. He will make
himself easy by the doing of it, as a man that sits with a footstool
under his feet; he will subdue them in such a way as shall be most for
his honour and their perpetual disgrace; he will tread down the wicked,
Mal. iv. 3. 3. God the Father has undertaken to do it: I will make them
thy footstool, who can do it. 4. It will not be done immediately. All
his enemies are now in a chain, but not yet made his footstool. This
the apostle observes. Heb. ii. 8, We see not yet all things put under
him. Christ himself must wait for the completing of his victories and
triumphs. 5. He shall wait till it is done; and all their might and
malice shall not give the least disturbance to his government. His
sitting at God's right hand is a pledge to him of his setting his feet,
at last, on the necks of all his enemies.
V. That he should have a kingdom set up in the world, beginning at
Jerusalem (v. 2): "The Lord shall send the rod or sceptre of thy
strength out of Zion, by which thy kingdom shall be erected,
maintained, and administered." The Messiah, when he sits on the right
hand of the Majesty in the heavens, will have a church on earth, and
will have an eye to it; for he is King upon the holy hill of Zion (Ps.
ii. 6), in opposition to Mount Sinai, that frightful mountain, on which
the law was given, Heb. xii. 18, 24; Gal. iv. 24, 25. The kingdom of
Christ took rise from Zion, the city of David, for he was the Son of
David, and was to have the throne of his father David. By the rod of
his strength, or his strong rod, is meant his everlasting gospel, and
the power of the Holy Ghost going along with it--the report of the
word, and the arm of the Lord accompanying it (Isa. liii. 1; Rom. i.
16),--the gospel coming in word, and in power, and in the holy Ghost, 1
Thess. i. 5. By the word and Spirit of God souls were to be reduced
first, and brought into obedience to God, and then ruled and governed
according to the will of God. This strong rod God sent forth; he poured
out the Spirit, and gave both commissions and qualifications to those
that preached the word, and ministered the Spirit, Gal. iii. 5. It was
sent out of Zion, for there the Spirit was given, and there the
preaching of the gospel among all nations must begin, at Jerusalem. See
Luke xxiv. 47, 49. Out of Zion must go forth the law of faith, Isa. ii.
3. Note, The gospel of Christ, being sent of God, is mighty through God
to do wonders, 2 Cor. x. 4. It is the rod of Christ's strength. Some
make it to allude not only to the sceptre of a prince, denoting the
glory of Christ shining in the gospel, but to a shepherd's crook, his
rod and staff, denoting the tender care of Christ takes of his church;
for he is both the great and the good Shepherd.
VI. That his kingdom, being set up, should be maintained and kept up in
the world, in spite of all the oppositions of the power of darkness. 1.
Christ shall rule, shall give laws, and govern his subjects by them,
shall perfect them, and make them easy and happy, shall do his own
will, fulfil his own counsels, and maintain his own interests among
men. His kingdom is of God, and it shall stand; his crown sits firmly
on his head, and there it shall flourish. 2. He shall rule in the midst
of his enemies. He sits in heaven in the midst of his friends; his
throne of glory there is surrounded with none but faithful worshippers
of him, Rev. v. 11. But he rules on earth in the midst of his enemies,
and his throne of government here is surrounded with those that hate
him and fight against him. Christ's church is a lily among thorns, and
his disciples are sent forth as sheep in the midst of wolves; he knows
where they dwell, even where Satan's seat is (Rev. ii. 13), and this
redounds to his honour that he not only keeps his ground, but gains his
point, notwithstanding all the malignant policies and powers of hell
and earth, which cannot shake the rock on which the church is built.
Great is the truth, and will prevail.
VII. That he should have a great number of subjects, who should be to
him for a name and a praise, v. 3.
1. That they should be his own people, and such as he should have an
incontestable title to. They are given to him by the Father, who gave
them their lives and beings, and to whom their lives and beings were
forfeited. Thine they were and thou gavest them me, John xvii. 6. They
are redeemed by him; he has purchased them to be to himself a peculiar
people, Tit. ii. 14. They are his by right, antecedent to their
consent. He had much people in Corinth before they were converted, Acts
xviii. 10.
2. That they should be a willing people, a people of willingness,
alluding to servants that choose their service and are not coerced to
it (they love their masters and would not go out free), to soldiers
that are volunteers and not pressed men ("Here am I, send me"), to
sacrifices that are free-will offerings and not offered of necessity;
we present ourselves living sacrifices. Note, Christ's people are a
willing people. The conversion of a soul consists in its being willing
to be Christ's, coming under his yoke and into his interests, with an
entire compliancy and satisfaction.
3. That they should be so in the day of his power, in the day of thy
muster (so some); when thou art enlisting soldiers thou shalt find a
multitude of volunteers forward to be enlisted; let but the standard be
set up and the Gentiles will seek to it, Isa. xi. 10; lx. 3. Or when
thou art drawing them out to battle they shall be willing to follow the
Lamb whithersoever he goes, Rev. xiv. 4. In the day of thy armies (so
some); "when the first preachers of the gospel shall be sent forth, as
Christ's armies, to reduce apostate men, and to ruin the kingdom of
apostate angels, then all that are thy people shall be willing; that
will be thy time of setting up thy kingdom." In the day of thy
strength, so we take it. There is a general power which goes along with
the gospel to all, proper to make them willing to be Christ's people,
arising from the supreme authority of its great author and the
intrinsic excellency of the things themselves contained in it, besides
the undeniable miracles that were wrought for the confirmation of it.
And there is also a particular power, the power of the Spirit, going
along with the power of the word, to the people of Christ, which is
effectual to make them willing. The former leaves sinners without
matter of excuse; this leaves saints without matter of boasting.
Whoever are willing to be Christ's people, it is the free and mighty
grace of God that makes them so.
4. That they should be so in the beauty of holiness, that is, (1.) They
shall be allured to him by the beauty of holiness; they shall be
charmed into a subjection to Christ by the sight given them of his
beauty, who is the holy Jesus, and the beauty of the church, which is
the holy nation. (2.) They shall be admitted by him into the beauty of
holiness, as spiritual priests, to minister in his sanctuary; for by
the blood of Jesus we have boldness to enter into the holiest. (3.)
They shall attend upon him in the beautiful attire or ornaments of
grace and sanctification. Note, Holiness is the livery of Christ's
family and that which becomes his house for ever. Christ's soldiers are
all thus clothed; these are the colours they wear. The armies of heaven
follow him in fine linen, clean and white, Rev. xix. 14.
5. That he should have great numbers of people devoted to him. The
multitude of the people is the honour of the prince, and that shall be
the honour of this prince. From the womb of the morning thou hast the
dew of thy youth, that is, abundance of young converts, like the drops
of dew in a summer's morning. In the early days of the gospel, in the
morning of the New Testament, the youth of the church, great numbers
flocked to Christ, and there were multitudes that believed, a remnant
of Jacob, that was as dew from the Lord, Mic. v. 7; Isa. lxiv. 4, 8. Or
thus? "From the womb of the morning (from their very childhood) thou
hast the dew of thy people's youth, that is, their hearts and
affections when they are young; it is thy youth, because it is
dedicated to thee." The dew of the youth is a numerous, illustrious,
hopeful show of young people flocking to Christ, which would be to the
world as dew to the ground, to make it fruitful. Note, The dew of our
youth, even in the morning of our days, ought to be consecrated to our
Lord Jesus.
6. That he should be not only a king, but a priest, v. 4. The same Lord
that said, Sit thou at my right hand, swore, and will not repent, Thou
art a priest, that is, Be thou a priest; for by the word of his oath he
was consecrated. Note, (1.) Our Lord Jesus Christ is a priest. He was
appointed to that office and faithfully executes it; he is ordained for
men in things pertaining to God, to offer gifts and sacrifices for sin
(Heb. v. 1), to make atonement for our sins and to recommend our
services to God's acceptance. He is God's minister to us, and our
advocate with God, and so is a Mediator between us and God. (2.) He is
a priest for ever. He was designed for a priest, in God's eternal
counsels; he was a priest to the Old-Testament saints, and will be a
priest for all believers to the end of time, Heb. xiii. 8. He is said
to be a priest for ever, not only because we are never to expect any
other dispensation of grace than this by the priesthood of Christ, but
because the blessed fruits and consequences of it will remain to
eternity. (3.) He is made a priest with an oath, which the apostle
urges to prove the pre-eminence of his priesthood above that of Aaron,
Heb. vii. 20, 21. The Lord has sworn, to show that in the commission
there was no implied reserve of a power of revocation; for he will not
repent, as he did concerning Eli's priesthood, 1 Sam. ii. 30. This was
intended for the honour of Christ and the comfort of Christians. The
priesthood of Christ is confirmed by the highest ratifications
possible, that it might be an unshaken foundation for our faith and
hope to build upon. (4.) He is a priest, not of the order of Aaron, but
of that of Melchizedek, which, as it was prior, so it was upon many
accounts superior, to that of Aaron, and a more lively representation
of Christ's priesthood. Melchizedek was a priest upon his throne, so is
Christ (Zech. vi. 13), king of righteousness and king of peace.
Melchizedek had no successor, nor has Christ; his is an unchangeable
priesthood. The apostle comments largely upon these words (Heb. vii.)
and builds on them his discourse of Christ's priestly office, which he
shows was no new notion, but built upon this most sure word of
prophecy. For, as the New Testament explains the Old, so the Old
Testament confirms the New, and Jesus Christ is the Alpha and Omega of
both.
The Messiah's Dominion.
5 The Lord at thy right hand shall strike through kings in the day of
his wrath. 6 He shall judge among the heathen, he shall fill the
places with the dead bodies; he shall wound the heads over many
countries. 7 He shall drink of the brook in the way: therefore shall
he lift up the head.
Here we have our great Redeemer,
I. Conquering his enemies (v. 5, 6) in order to the making of them his
footstool, v. 1. Our Lord Jesus will certainly bring to nought all the
opposition made to his kingdom, and bring to ruin all those who make
that opposition and persist in it. He will be too hard for those,
whoever they may be, that fight against him, against his subjects and
the interest of his kingdom among men, either by persecutions or by
perverse disputings. Observe here,
1. The conqueror: The Lord--Adonai, the Lord Jesus, he to whom all
judgment is committed, he shall make his own part good against his
enemies. The Lord at thy right hand, O church! so some; that is, the
Lord that is nigh unto his people, and a very present help to them,
that is at their right hand, to strengthen and succour them, shall
appear for them against his and their enemies. See Ps. cix. 31. He
shall stand at the right hand of the poor, Ps. xvi. 8. Some observe
that when Christ is said to do his work at the right hand of his church
it intimates that, if we would have Christ to appear for us, we must
bestir ourselves, 2 Sam. v. 24. Or, rather, At thy right hand, O God!
referring to v. 1, in the dignity and dominion to which he is advanced.
Note, Christ's sitting at the right hand of God speaks as much terror
to his enemies as happiness to his people.
2. The time fixed for this victory: In the day of his wrath, that is,
the time appointed for it, when the measure of their iniquities is full
and they are ripe for ruin. When the day of his patience has expired,
when the day of his wrath comes. Note, (1.) Christ has wrath of his
own, as well as grace. It concerns us to kiss the Son, for he can be
angry (Ps. ii. 12) and we read of the wrath of the Lamb, Rev. vi. 16.
(2.) There is a day of wrath set, a year of recompences for the
controversy of Zion, the year of the redeemed. The time is set for the
destruction of particular enemies, and when that time shall come it
shall be done, how unlikely soever it may seem; but the great day of
his wrath will be at the end of time, Rev. vi. 17.
3. The extent of this victory. (1.) It shall reach very high: He shall
strike through kings. The greatest of men, that set themselves against
Christ, shall be made to fall before him. Though they be kings of the
earth, and rulers, accustomed to carry their point, they cannot carry
it against Christ, they do but make themselves ridiculous by the
attempt, Ps. ii. 2-5. Be their power among men ever so despotic, Christ
will call them to an account; be their strength ever so great, their
policies ever so deep, Christ will be too hard for them, and wherein
they deal proudly he will be above them. Satan is the prince of this
world, Death the king of terrors, and we read of kings that make war
with the Lamb; but they shall all be brought down and broken. (2.) It
shall reach very far. The trophies of Christ's victories will be set up
among the heathen, and in many countries, wherever any of his enemies
are, not his eye only, but his hand, shall find them out (Ps. xxi. 8)
and his wrath shall follow them. He will plead with all nations, Joel
iii. 2.
4. The equity of this victory: He shall judge among them. It is not a
military execution, which is done in fury, but a judicial one. Before
he condemns and slays, he will judge; he will make it appear that they
have brought this ruin upon themselves, and have themselves rolled the
stone which returns upon them, that he may be justified when he speaks
and the heavens may declare his righteousness. See Rev. xix. 1, 2.
5. The effect of this victory; it shall be the complete and utter ruin
of all his enemies. He shall strike them through, for he strikes home
and gives an incurable wound: He shall wound the heads, which seems to
refer to the first promise of the Messiah (Gen. iii. 15), that he
should bruise the serpent's head. He shall wound the head of his
enemies, Ps. lxviii. 21. Some read it, He shall wound him that is the
head over many countries, either Satan or Antichrist, whom the Lord
shall consume with the breath of his mouth. He shall make such
destruction of his enemies that he shall fill the places with the dead
bodies. The slain of the Lord shall be many. See Isa. xxxiv. 3, &c.;
Ezek. xxxix. 12, 14; Rev. xiv. 20; xix. 17, 18. The filling of the
valleys (for so some read it) with dead bodies, perhaps denotes the
filling of hell (which is sometimes compared to the valley of Hinnom,
Isa. xxx. 33; Jer. vii. 32) with damned souls, for that will be the
portion of those that persist in their enmity to Christ.
II. We have here the Redeemer saving his friends and comforting them
(v. 7); for their benefit, 1. He shall be humbled: He shall drink of
the brook in the way, that bitter cup which the Father put into his
hand. He shall be so abased and impoverished, and withal so intent upon
his work, that he shall drink puddle-water out of the lakes in the
highway; so some. The wrath of God, running in the channel of the curse
of the law, was the brook in the way, in the way of his undertaking,
which must go through, or which ran in the way of our salvation and
obstructed it, which lay between us and heaven. Christ drank of this
brook when he was made a curse for us, and therefore, when he entered
upon his suffering, he went over the brook Kidron, John xviii. 1. He
drank deeply of this black brook (so Kidron signifies), this bloody
brook, so drank of the brook in the way as to take it out of the way of
our redemption and salvation. 2. He shall be exalted: Therefore shall
he lift up the head. When he died he bowed the head (John xix. 30), but
he soon lifted up the head by his own power in his resurrection. He
lifted up the head as a conqueror, yea, more than a conqueror. This
denotes not only his exaltation, but his exultation; not only his
elevation, but his triumph in it. Col. ii. 15, Having spoiled
principalities and powers, he made a show of them. David spoke as a
type of him in this (Ps. xxvii. 6), Now shall my head be lifted up
above my enemies. His exaltation was the reward of his humiliation;
because he humbled himself, therefore God also highly exalted him,
Phil. ii. 9. Because he drank of the brook in the way therefore he
lifted up his own head, and so lifted up the heads of all his faithful
followers, who, if they suffer with him, shall also reign with him.
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P S A L M S
PSALM CXI.
This and divers of the psalms that follow it seem to have been penned
by David for the service of the church in their solemn feasts, and not
upon any particular occasion. This is a psalm of praise. The title of
it is "Hallelujah--Praise you the Lord," intimating that we must
address ourselves to the use of this psalm with hearts disposed to
praise God. It is composed alphabetically, each sentence beginning with
a several letter of the Hebrew alphabet, in order exactly, two
sentences to each verse, and three a piece to the last two. The
psalmist, exhorting to praise God, I. Sets himself for an example, ver.
1. II. Furnishes us with matter for praise from the works of God. 1.
The greatness of his works and the glory of them. 2. The righteousness
of them. 3. The goodness of them. 4. The power of them. 5. The
conformity of them to his word of promise. 6. The perpetuity of them.
These observations are intermixed, ver. 2-9. III. He recommends the
holy fear of God, and conscientious obedience to his commands, as the
most acceptable way of praising God, ver. 10.
The Excellence of the Divine Works.
1 Praise ye the Lord. I will praise the Lord with my whole heart, in
the assembly of the upright, and in the congregation. 2 The works of
the Lord are great, sought out of all them that have pleasure therein.
3 His work is honourable and glorious: and his righteousness endureth
for ever. 4 He hath made his wonderful works to be remembered: the
Lord is gracious and full of compassion. 5 He hath given meat unto
them that fear him: he will ever be mindful of his covenant.
The title of the psalm being Hallelujah, the psalmist (as every author
ought to have) has an eye to his title, and keeps to his text.
I. He resolves to praise God himself, v. 1. What duty we call others to
we must oblige and excite ourselves to; nay, whatever others do,
whether they will praise God or no, we and our houses must determine to
do it, we and our hearts; for such is the psalmist's resolution here: I
will praise the Lord with my whole heart. My heart, my whole heart,
being devoted to his honour, shall be employed in this work; and this
in the assembly, or secret, of the upright, in the cabinet-council, and
in the congregation of Israelites. Note, We must praise God both in
private and in public, in less and greater assemblies, in our own
families and in the courts of the Lord's house; but in both it is most
comfortable to do it in concert with the upright, who will heartily
join in it. Private meetings for devotion should be kept up as well as
more public and promiscuous assemblies.
II. He recommends to us the works of the Lord as the proper subject of
our meditations when we are praising him--the dispensations of his
providence towards the world, towards the church, and towards
particular persons. 1. God's works are very magnificent, great like
himself; there is nothing in them that is mean or trifling: they are
the products of infinite wisdom and power, and we must say this upon
the first view of them, before we come to enquire more particularly
into them, that the works of the Lord are great, v. 2. There is
something in them surprising, and that strikes an awe upon us. All the
works of the Lord are spoken of as one (v. 3); it is his work, such is
the beauty and harmony of Providence and so admirably do all its
dispensations centre in one design; it was cried to the wheels, O
wheel! Ezek. x. 13. Take all together, and it is honourable and
glorious, and such as becomes him. 2. They are entertaining and
exercising to the inquisitive--sought out of all those that have
pleasure therein. Note, (1.) All that truly love God have pleasure in
his works, and reckon all well that he does; nor do their thoughts
dwell upon any subject with more delight than on the works of God,
which the more they are looked into the more they give us of a pleasing
surprise. (2.) Those that have pleasure in the works of God will not
take up with a superficial transient view of them, but will diligently
search into them and observe them. In studying both natural and
political history we should have this in our eye, to discover the
greatness and glory of God's works. (3.) These works of God, that are
humbly and diligently sought into, shall be sought out; those that seek
shall find (so some read); they are found of all those that have
pleasure in them, or found in all their parts, designs, purposes, and
several concernments (so Dr. Hammond), for the secret of the Lord is
with those that fear him, Ps. xxv. 14. 3. They are all justly and holy;
His righteousness endures for ever. Whatever he does, he never did, nor
ever will do, any wrong to any of his creatures; and therefore his
works endure for ever (Eccl. iii. 14) because the righteousness of them
endures. 4. They are admirable and memorable, fit to be registered and
kept on record. Much that we do is so trifling that it is not fit to be
spoken of or told again; the greatest kindness is to forget it. But
notice is to be taken of God's works, and an account to be kept of them
(v. 4). He has made his wonderful works to be remembered; he has done
that which is worthy to be remembered, which cannot but be remembered,
and he has instituted ways and means for the keeping of some of them in
remembrance, as the deliverance of Israel out of Egypt by the passover.
He has made himself a memorial by his wonderful works (so some read
it); see Isa. lxiii. 10. By that which God did with his glorious arm he
made himself an everlasting name. 5. They are very kind. In them the
Lord shows that he is gracious and full of compassion. As of the works
of creation, so of the works of providence, we must say, They are not
only all very great, but all very good. Dr. Hammond takes this to be
the name which God has made to himself by his wonderful works, the same
with that which he proclaimed to Moses, The Lord God is gracious and
merciful, Exod. xxiv. 6. God's pardoning sin is the most wonderful of
all his works and which ought to be remembered to his glory. It is a
further instance of his grace and compassion that he has given meat to
those that fear him, v. 5. He gives them their daily bread, food
convenient for them; so he does to others by common providence, but to
those that fear him he gives it by covenant and in pursuance of the
promise, for it follows, He will be ever mindful of his covenant; so
that they can taste covenant-love even in common mercies. Some refer
this to the manna with which God fed his people Israel in the
wilderness, others to the spoil they got from the Egyptians when they
came out with great substance, according to the promise, Gen. xv. 14.
When God broke the heads of leviathan he gave him to be meat to his
people, Ps. lxxiv. 14. He has given prey to those that fear him (so the
margin has it), not only fed them, but enriched them, and given their
enemies to be a prey to them. 6. They are earnests of what he will do,
according to his promise: He will ever be mindful of his covenant, for
he has ever been so; and, as he never did, so he never will, let one
jot or tittle of it fall to the ground. Though God's people have their
infirmities, and are often unmindful of his commands, yet he will ever
be mindful of his covenant.
The Happiness of the Righteous.
6 He hath showed his people the power of his works, that he may give
them the heritage of the heathen. 7 The works of his hands are verity
and judgment; all his commandments are sure. 8 They stand fast for
ever and ever, and are done in truth and uprightness. 9 He sent
redemption unto his people: he hath commanded his covenant for ever:
holy and reverend is his name. 10 The fear of the Lord is the
beginning of wisdom: a good understanding have all they that do his
commandments: his praise endureth for ever.
We are here taught to give glory to God,
I. For the great things he has done for his people, for his people
Israel, of old and of late: He has shown his people the power of his
works (v. 6), in what he has wrought for them; many a time he has given
proofs of his omnipotence, and shown them what he can do, and that
there is nothing too hard for him to do. Two things are specified to
show the power of his works:--1. The possession God gave to Israel in
the land of Canaan, that he might give them, or in giving them, the
heritage of the heathen. This he did in Joshua's time, when the seven
nations were subdued, and in David's time, when the neighbouring
nations were many of them brought into subjection to Israel and became
tributaries to David. Herein God showed his sovereignty, in disposing
of kingdoms as he pleases, and his might, in making good his disposals.
If God will make the heritage of the heathen to be the heritage of
Israel, who can either arraign his counsel or stay his hand? 2. The
many deliverances which he wrought for his people when by their
iniquities they had sold themselves into the hand of their enemies (v.
9): He sent redemption unto his people, not only out of Egypt at first,
but often afterwards; and these redemptions were typical of the great
redemption which in the fulness of time was to be wrought out by the
Lord Jesus, that redemption in Jerusalem which so many waited for.
II. For the stability both of his word and of his works, which assure
us of the great things he will do for them. 1. What God has done shall
never be undone. He will not undo it himself, and men and devils cannot
(v. 7): The works of his hand are verity and judgment (v. 8), that is,
they are done in truth and uprightness; all he does is consonant to the
eternal rules and reasons of equity, all according to the counsel of
his wisdom and the purpose of his will, all well done and therefore
there is nothing to be altered or amended, but his works are firm and
unchangeable. Upon the beginning of his works we may depend for the
perfecting of them; work that is done properly will last, will neither
go to decay nor sink under the stress that is laid upon it. 2. What God
has said shall never be unsaid: All his commandments are sure, all
straight and therefore all steady. His purposes, the rule of his
actions, shall all have their accomplishment: Has he spoken, and will
he not make it good? No doubt he will; whether he commands light or
darkness, it is done as he commands. His precepts, the rule of our
actions, are unquestionably just and good, and therefore unchangeable
and not to be repealed; his promises and threatenings are all sure, and
will be made good; nor shall the unbelief of man make either the one or
the other of no effect. They are established, and therefore they stand
fast for ever and ever, and the scripture cannot be broken. The wise
God is never put upon new counsels, nor obliged to take new measures,
either in his laws or in his providences. All is said, as all is done,
in truth and uprightness, and therefore it is immutable. Men's folly
and falsehood make them unstable in all their ways, but infinite wisdom
and truth for ever exclude retraction and revocation: He has commanded
his covenant for ever. God's covenant is commanded, for he has made it
as one that has an incontestable authority to prescribe both what we
must do and what we must expect, and an unquestionable ability to
perform both what he has promised in the blessings of the covenant and
what he has threatened in the curses of it, Ps. cv. 8.
III. For the setting up and establishing of religion among men. Because
holy and reverend is his name, and the fear of him is the beginning of
wisdom, therefore his praise endureth for ever, that is, he is to be
everlastingly praised. 1. Because the discoveries of religion tend so
much to his honour. Review what he has made known of himself in his
word and in his works, and you will see, and say, that God is great and
greatly to be feared; for his name is holy, his infinite purity and
rectitude appear in all that whereby he has made himself known, and
because it is holy therefore it is reverend, and to be thought of and
mentioned with a holy awe. Note, What is holy is reverend; the angels
have an eye to God's holiness when they cover their faces before him,
and nothing is more man's honour than his sanctification. It is in his
holy places that God appears most terrible, Ps. lxviii. 35; Lev. x. 3.
2. Because the dictates of religion tend so much to man's happiness. We
have reason to praise God that the matter is so well contrived that our
reverence of him and obedience to him are as much our interest as they
are our duty. (1.) Our reverence of him is so: The fear of the Lord is
the beginning of wisdom. It is not only reasonable that we should fear
God, because his name is reverend and his nature is holy, but it is
advantageous to us. It is wisdom; it will direct us to speak and act as
becomes us, in a consistency with ourselves, and for our own benefit.
It is the head of wisdom, that is (as we read it), it is the beginning
of wisdom. Men can never begin to be wise till they begin to fear God;
all true wisdom takes its rise from true religion, and has its
foundation in it. Or, as some understand it, it is the chief wisdom,
and the most excellent, the first in dignity. It is the principal
wisdom, and the principal of wisdom, to worship God and give honour to
him as our Father and Master. Those manage well who always act under
the government of his holy fear. (2.) Our obedience to him is so: A
good understanding have all those that do his commandments. Where the
fear of the Lord rules in the heart there will be a constant
conscientious care to keep his commandments, not to talk of them, but
to do them; and such have a good understanding, that is, [1.] They are
well understood; their obedience is graciously accepted as a plain
indication of their mind that they do indeed fear God. Compare Prov.
iii. 4, So shalt thou find favour and good understanding. God and man
will look upon those as meaning well, and approve of them, who make
conscience of their duty, though they have their mistakes. What is
honestly intended shall be well taken. [2.] They understand well.
First, It is a sign that they do understand well. The most obedient are
accepted as the most intelligent; those understand themselves and their
interest best that make God's law their rule and are in every thing
ruled by it. A great understanding those have that know God's
commandments and can discourse learnedly of them, but a good
understanding have those that do them and walk according to them.
Secondly, It is the way to understand better: A good understanding are
they to all that do them; the fear of the Lord and the laws of that
give men a good understanding, and are able to make them wise unto
salvation. If any man will do his will, he shall know more and more
clearly of the doctrine of Christ, John vii. 17. Good success have all
those that do them (so the margin), according to what was promised to
Joshua if he would observe to do according to the law. Josh. i. 8, Then
thou shalt make thy way prosperous and shalt have good success. We have
reason to praise God, to praise him for ever, for putting man into such
a fair way to happiness. Some apply the last words rather to the good
man who fears the Lord than to the good God: His praise endures for
ever. It is not of men perhaps, but it is of God (Rom. ii. 29), and
that praise which is of God endures for ever when the praise of men is
withered and gone.
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P S A L M S
PSALM CXII.
This psalm is composed alphabetically, as the former is, and is (like
the former) entitled "Hallelujah," though it treats of the happiness of
the saints, because it redounds to the glory of God, and whatever we
have the pleasure of he must have the praise of. It is a comment upon
the last verse of the foregoing psalm, and fully shows how much it is
our wisdom to fear God and do his commandments. We have here, I. The
character of the righteous, ver. 1. II. The blessedness of the
righteous. 1. There is a blessing entailed upon their posterity, ver.
2. 2. There is a blessing conferred upon themselves. (1.) Prosperity
outward and inward, ver. 3. (2.) Comfort, ver. 4. (3.) Wisdom, ver. 5.
(4.) Stability, ver. 6-8. (5.) Honour, ver. 6, 9. III. The misery of
the wicked, ver. 10. So that good and evil are set before us, the
blessing and the curse. In singing this psalm we must not only teach
and admonish ourselves and one another to answer to the characters here
given of the happy, but comfort and encourage ourselves and one another
with the privileges and comforts here secured to the holy.
The Character of the Righteous.
1 Praise ye the Lord. Blessed is the man that feareth the Lord, that
delighteth greatly in his commandments. 2 His seed shall be mighty
upon earth: the generation of the upright shall be blessed. 3 Wealth
and riches shall be in his house: and his righteousness endureth for
ever. 4 Unto the upright there ariseth light in the darkness: he is
gracious, and full of compassion, and righteous. 5 A good man showeth
favour, and lendeth: he will guide his affairs with discretion.
The psalmist begins with a call to us to praise God, but immediately
applies himself to praise the people of God; for whatever glory is
acknowledged to be on them it comes from God, and must return to him;
as he is their praise, so they are his. We have reason to praise the
Lord that there are a people in the world who fear him and serve him,
and that they are a happy people, both which are owing entirely to the
grace of God. Now here we have,
I. A description of those who are here pronounced blessed, and to whom
these promises are made.
1. They are well-principled with pious and devout affections. Those
have the privileges of God's subjects, not who cry, Lord, Lord, but who
are indeed well affected to his government. (1.) They are such as stand
in awe of God and have a constant reverence for his majesty and
deference to his will. The happy man is he that fears the Lord, v. 1.
(2.) They are such as take a pleasure in their duty. He that fears the
Lord, as a Father, with the disposition of a child, not of a slave,
delights greatly in his commandments, is well pleased with them and
with the equity and goodness of them; they are written in his heart; it
is his choice to be under them, and he calls them an easy, a pleasant,
yoke; it is his delight to be searching into and conversing with God's
commandments, by reading, hearing, and meditation, Ps. i. 2. He
delights not only in God's promises, but in his precepts, and thinks
himself happy under God's government as well as in his favour. It is a
pleasure to him to be found in the way of his duty, and he is in his
element when he is in the service of God. Herein he delights greatly,
more than in any of the employments and enjoyments of this world. And
what he does in religion is done from principle, because he sees
amiableness in religion and advantage by it.
2. They are honest and sincere in their professions and intentions.
They are called the upright (v. 2, 4), who are really as good as they
seem to be, and deal faithfully both with God and man. There is no true
religion without sincerity; that is gospel-perfection.
3. They are both just and kind in all their dealings: He is gracious,
full of compassion, and righteous (v. 4), dares not do any wrong to any
man, but does to every man all the good he can, and that from a
principle of compassion and kindness. It was said of God, in the
foregoing psalm (v. 4), He is gracious, and full of compassion; and
here it is said of the good man that he is so; for herein we must be
followers of God as dear children; be merciful as he is. He is full of
compassion, and yet righteous; what he does good with is what he came
honestly by. God hates robbery for burnt-offerings, and so does he. One
instance is given of his beneficence (v. 5): He shows favour and lends.
Sometimes there is as much charity in lending as in giving, as it
obliges the borrower both to industry and honesty. He is gracious and
lends (Ps. xxxvii. 26); he does it from a right principle, not as the
usurer lends for his own advantage, nor merely out of generosity, but
out of pure charity; he does it in a right manner, not grudgingly, but
pleasantly, and with a cheerful countenance.
II. The blessedness that is here entailed upon those that answer to
these characters. Happiness, all happiness, to the man that feareth the
Lord. Whatever men think or say of them, God says that they are
blessed; and his saying so makes them so.
1. The posterity of good men shall fare the better for his goodness (v.
2): His seed shall be mighty on earth. Perhaps he himself shall not be
so great in the world, nor make such a figure, as his seed after him
shall for his sake. Religion has been the raising of many a family, if
not so as to advance it high, yet so as to fix it firmly. When good men
themselves are happy in heaven their seed perhaps are considerable on
earth, and will themselves own that it is by virtue of a blessing
descending from them. The generation of the upright shall be blessed;
if they tread in their steps, they shall be the more blessed for their
relation to them, beloved for the Father's sake (Rom. xi. 28), for so
runs the covenant--I will be a God to thee, and to thy seed; while the
seed of evil-doers shall never be renowned. Let the children of godly
parents value themselves upon it, and take heed of doing any thing to
forfeit the blessing entailed upon the generation of the upright.
2. They shall prosper in the world, and especially their souls shall
prosper, v. 3. (1.) They shall be blessed with outward prosperity as
far as is good for them: Wealth and riches shall be in the upright
man's house, not in his heart (for he is none of those in whom the love
of money reigns), perhaps not so much in his hand (for he only begins
to raise the estate), but in his house; his family shall grow rich when
he is gone. But, (2.) That which is much better is that they shall be
blessed with spiritual blessings, which are the true riches. His wealth
shall be in his house, for he must leave that to others; but his
righteousness he himself shall have the comfort of to himself, it
endures for ever. Grace is better than gold, for it will outlast it. He
shall have wealth and riches, and yet shall keep up his religion, and
in a prosperous condition shall still hold fast his integrity, which
many, who kept it in the storm, throw off and let go in the sunshine.
Then worldly prosperity is a blessing when it does not make men cool in
their piety, but they still persevere in that; and when this endures in
the family, and goes along with the wealth and riches, and the heirs of
the father's estate inherit his virtues too, that is a happy family
indeed. However, the good man's righteousness endures for ever in the
crown of righteousness which fades not away.
3. They shall have comfort in affliction (v. 4): Unto the upright there
arises light in the darkness. It is here implied that good men may be
in affliction; the promise does not exempt them from that. They shall
have their share in the common calamities of human life; but, when they
sit in darkness, the Lord shall be a light to them, Mic. vii. 8. They
shall be supported and comforted under their troubles; their spirits
shall be lightsome when their outward condition is clouded. Sat lucis
intus--There is light enough within. During the Egyptian darkness the
Israelites had light in their dwellings. They shall be in due time, and
perhaps when they least expect it, delivered out of their troubles;
when the night is darkest the day dawns; nay, at evening-time, when
night was looked for, it shall be light.
4. They shall have wisdom for the management of all their concerns, v.
5. He that does good with his estate shall, through the providence of
God, increase it, not by miracle, but by his prudence: He shall guide
his affairs with discretion, and his God instructs him to discretion
and teaches him, Isa. xxviii. 26. It is part of the character of a good
man that he will use his discretion in managing his affairs, in getting
and saving, that he may have to give. It may be understood of the
affairs of his charity: He shows favour and lends; but then it is with
discretion, that his charity may not be misplaced, that he may give to
proper objects what is proper to be given and in due time and
proportion. And it is part of the promise to him who thus uses
discretion that God will give him more. Those who most use their wisdom
see most of their need of it, and ask it of God, who has promised to
give it liberally, Jam. i. 5. He will guide his words with judgment (so
it is in the original); and there is nothing in which we have more
occasion for wisdom than in the government of the tongue; blessed is he
to whom God gives that wisdom.
The Blessedness of the Righteous; The Misery of the Wicked.
6 Surely he shall not be moved for ever: the righteous shall be in
everlasting remembrance. 7 He shall not be afraid of evil tidings:
his heart is fixed, trusting in the Lord. 8 His heart is established,
he shall not be afraid, until he see his desire upon his enemies. 9
He hath dispersed, he hath given to the poor; his righteousness
endureth for ever; his horn shall be exalted with honour. 10 The
wicked shall see it, and be grieved; he shall gnash with his teeth, and
melt away: the desire of the wicked shall perish.
In these verses we have,
I. The satisfaction of saints, and their stability. It is the happiness
of a good man that he shall not be moved for ever, v. 6. Satan and his
instruments endeavour to move him, but his foundation is firm and he
shall never be moved, at least not moved for ever; if he be shaken for
a time, yet he settles again quickly.
1. A good man will have a settled reputation, and that is a great
satisfaction. A good man shall have a good name, a name for good
things, with God and good people: The righteous shall be in everlasting
remembrance (v. 6); in this sense his righteousness (the memorial of
it) endures for ever, v. 9. There are those that do all they can to
sully his reputation and to load him with reproach; but his integrity
shall be cleared up, and the honour of it shall survive him. Some that
have been eminently righteous are had in a lasting remembrance on
earth; wherever the scripture is read their good deeds are told for a
memorial of them. And the memory of many a good man that is dead and
gone is still blessed; but in heaven their remembrance shall be truly
everlasting, and the honour of their righteousness shall there endure
for ever, with the reward of it, in the crown of glory that fades not
away. Those that are forgotten on earth, and despised, are remembered
there, and honoured, and their righteousness found unto praise, and
honour, and glory (1 Pet. i. 7); then, at furthest, shall the horn of a
good man be exalted with honour, as that of the unicorn when he is a
conqueror. Wicked men, now in their pride, lift up their horns on high,
but they shall all be cut off, Ps. lxxv. 5, 10. The godly, in their
humility and humiliation, have defiled their horn in the dust (Job xvi.
15); but the day is coming when it shall be exalted with honour. That
which shall especially turn to the honour of good men is their
liberality and bounty to the poor: He has dispersed, he has given to
the poor; he has not suffered his charity to run all in one channel, or
directed it to some few objects that he had a particular kindness for,
but he has dispersed it, given a portion to seven and also to eight,
has sown beside all waters, and by thus scattering he has increased:
and this is his righteousness, which endures for ever. Alms are called
righteousness, not because they will justify us by making atonement for
our evil deeds, but because they are good deeds, which we are bound to
perform; so that if we are not charitable we are not just; we withhold
good from those to whom it is due. The honour of this endures for ever,
for it shall be taken notice of in the great day. I was hungry, and you
gave me meat. This is quoted as an inducement and encouragement to
charity, 2 Cor. ix. 9.
2. A good man shall have a settled spirit, and that is a much greater
satisfaction than the former; for so shall a man have rejoicing in
himself alone, and not in another. Surely he shall not be moved,
whatever happens, not moved either from his duty or from his comfort;
for he shall not be afraid; his heart is established, v. 7, 8. This is
a part both of the character and of the comfort of good people. It is
their endeavour to keep their minds stayed upon God, and so to keep
them calm, and easy, and undisturbed; and God has promised them both
cause to do so and grace to do so. Observe, (1.) It is the duty and
interest of the people of God not to be afraid of evil tidings, not to
be afraid of hearing bad news; and, when they do, not to be put into
confusion by it and into an amazing expectation of worse and worse, but
whatever happens, whatever threatens, to be able to say, with blessed
Paul, None of these things move me, neither will I fear, though the
earth be removed, Ps. xlvi. 2. (2.) The fixedness of the heart is a
sovereign remedy against the disquieting fear of evil tidings. If we
keep our thoughts composed, and ourselves masters of them, our wills
resigned to the holy will of God, our temper sedate, and our spirits
even, under all the unevenness of Providence, we are well fortified
against the agitations of the timorous. (3.) Trusting in the Lord is
the best and surest way of fixing and establishing the heart. By faith
we must cast anchor in the promise, in the word of God, and so return
to him and repose in him as our rest. The heart of man cannot fix any
where, to its satisfaction, but in the truth of God, and there it finds
firm footing. (4.) Those whose hearts are established by faith will
patiently wait till they have gained their point: He shall not be
afraid, till he see his desire upon his enemies, that is, till he come
to heaven, where he shall see Satan, and all his spiritual enemies,
trodden under his feet, and, as Israel saw the Egyptians, dead on the
sea-shore. Till he look upon his oppressors (so Dr. Hammond), till he
behold them securely, and look boldly in their faces, as being now no
longer under their power. It will complete the satisfaction of the
saints, when they shall look back upon their troubles and pressures,
and be able to say with St. Paul, when he had recounted the
persecutions he endured (2 Tim. iii. 11), But out of them all the Lord
delivered me.
II. The vexation of sinners, v. 10. Two things shall fret them:--1. The
felicity of the righteous: The wicked shall see the righteous in
prosperity and honour and shall be grieved. It will vex them to see
their innocency cleared and their low estate regarded, and those whom
they hated and despised, and whose ruin they sought and hoped to see,
the favourites of Heaven, and advanced to have dominion over them (Ps.
xlix. 14); this will make them gnash with their teeth and pine away.
This is often fulfilled in this world. The happiness of the saints is
the envy of the wicked, and that envy is the rottenness of their bones.
But it will most fully be accomplished in the other world, when it
shall make damned sinners gnash with their teeth, to see Abraham afar
off, and Lazarus in him bosom, to see all the prophets in the kingdom
of God and themselves thrust out. 2. Their own disappointment: The
desire of the wicked shall perish. Their desire was wholly to the world
and the flesh, and they ruled over them; and therefore, when these
perish, their joy is gone, and their expectations from them are cut
off, to their everlasting confusion; their hope is as a spider's web.
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P S A L M S
PSALM CXIII.
This psalm begins and ends with "Hallelujah;" for, as many others, it
is designed to promote the great and good work of praising God. I. We
are here called upon and urged to praise God, ver. 1-3. II. We are here
furnished with matter for praise, and words are put into our mouths, in
singing which we must with holy fear and love give to God the glory of,
1. The elevations of his glory and greatness, ver. 4, 5. 2. The
condescensions of his grace and goodness (ver. 6-9), which very much
illustrate one another, that we may be duly affected with both.
A Call to Praise God; God's Greatness and Condescension.
1 Praise ye the Lord. Praise, O ye servants of the Lord, praise the
name of the Lord. 2 Blessed be the name of the Lord from this time
forth and for evermore. 3 From the rising of the sun unto the going
down of the same the Lord's name is to be praised. 4 The Lord is high
above all nations, and his glory above the heavens. 5 Who is like
unto the Lord our God, who dwelleth on high, 6 Who humbleth himself
to behold the things that are in heaven, and in the earth! 7 He
raiseth up the poor out of the dust, and lifteth the needy out of the
dunghill; 8 That he may set him with princes, even with the princes
of his people. 9 He maketh the barren woman to keep house, and to be
a joyful mother of children. Praise ye the Lord.
In this psalm,
I. We are extorted to give glory to God, to give him the glory due to
his name.
1. The invitation is very pressing: praise you the Lord, and again and
again, Praise him, praise him; blessed be his name, for it is to be
praised, v. 1-3. This intimates, (1.) That it is a necessary and most
excellent duty, greatly pleasing to God, and has a large room in
religion. (2.) That it is a duty we should much abound in, in which we
should be frequently employed and greatly enlarged. (3.) That it is
work which we are very backward to, and which we need to be engaged and
excited to by precept upon precept and line upon line. (4.) That those
who are much in praising God themselves will court others to it, both
because they find the weight of the work, and that there is need of all
the help they can fetch in (there is employment for all hearts, all
hands, and all little enough), and because they find the pleasure of
it, which they wish all their friends may share in.
2. The invitation is very extensive. Observe, (1.) From whom God has
praise--from his own people; they are here called upon to praise God,
as those that will answer the call: Praise, O you servants of the Lord!
They have most reason to praise him; for those that attend him as his
servants know him best and receive most of his favours. And it is their
business to praise him; that is the work required of them as his
servants: it is easy pleasant work to speak well of their Master, and
do him what honour they can; if they do not, who should? Some
understand it of the Levites; but, if so, all Christians are a royal
priesthood, to show forth the praises of him that has called them, 1
Pet. ii. 9. The angels are the servants of the Lord; they need not be
called upon by us to praise God, yet it is a comfort to us that they do
praise him, and that they praise him better than we can. (2.) From whom
he ought to have praise. [1.] From all ages (v. 2)--from this time
forth for evermore. Let not this work die with us, but let us be doing
it in a better world, and let those that come after us be doing it in
this. Let not our seed degenerate, but let God be praised through all
the generations of time, and not in this only. We must bless the Lord
in our day, by saying, with the psalmist, Blessed be his name now and
always. [2.] From all places--from the rising of the sun to the going
down of the same, that is, throughout the habitable world. Let all that
enjoy the benefit of the sun rising (and those that do so must count
upon it that the sun will set) give thanks for that light to the Father
of lights. God's name is to be praised; it ought to be praised by all
nations; for in every place, from east to west, there appear the
manifest proofs and products of his wisdom, power, and goodness; and it
is to be lamented that so great a part of mankind are ignorant of him,
and give that praise to others which is due to him alone. But perhaps
there is more in it; as the former verse gave us a glimpse of the
kingdom of glory, intimating that God's name shall be blessed for ever
(when time shall be no more that praise shall be the work of heaven),
so this verse gives us a glimpse of the kingdom of grace in the
gospel-dispensation of it. When the church shall no longer be confined
to the Jewish nation, but shall spread itself all the world over, when
in every place spiritual incense shall be offered to our God (Mal. i.
11), then from the rising to the setting of the sun the Lord's name
shall be praised by some in all countries.
II. We are here directed what to give him the glory of.
1. Let us look up with an eye of faith, and see how high his glory is
in the upper world, and mention that to his praise, v. 4, 5. We are, in
our praises, to exalt his name, for he is high, his glory is high. (1.)
High above all nations, their kings though ever so pompous, their
people though ever so numerous. Whether it be true of an earthly king
or no that though he is major singulis--greater than individuals, he is
minor universis--less than the whole, we will not dispute; but we are
sure it is not true of the King of kings. Put all the nations together,
and he is above them all; they are before him as the drop of the bucket
and the small dust of the balance, Isa. lx. 15, 17. Let all nations
think and speak highly of God, for he is high above them all. (2.) High
above the heavens; the throne of his glory is in the highest heavens,
which should raise our hearts in praising him, Lam. iii. 41. His glory
is above the heavens, that is, above the angels; he is above what they
are, for their brightness is nothing to his,--above what they do, for
they are under his command and do his pleasure,--and above what even
they can speak him to be. He is exalted above all blessing and praise,
not only all ours, but all theirs. We must therefore say, with holy
admiration, Who is like unto the Lord our God? who of all the princes
and potentates of the earth? who of all the bright and blessed spirits
above? None can equal him, none dare compare with him. God is to be
praised as transcendently, incomparably, and infinitely great; for he
dwells on high, and from on high sees all, and rules all, and justly
attracts all praise to himself.
2. Let us look around with an eye of observation, and see how extensive
his goodness is in the lower world, and mention that to his praise. He
is a God who exalts himself to dwell, who humbles himself in heaven,
and in earth. Some think there is a transposition, He exalts himself to
dwell in heaven, he humbles himself to behold on earth; but the sense
is plain enough as we take it, only observe, God is said to exalt
himself and to humble himself, both are his own act and deed; as he is
self-existent, so he is both the fountain of his own honour and the
spring of his own grace; God's condescending goodness appears,
(1.) In the cognizance he takes of the world below him. His glory is
above the nations and above the heavens, and yet neither is neglected
by him. God is great, yet he despises not any, Job xxxvi. 5. He humbles
himself to behold all his creatures, all his subjects, though he is
infinitely above them. Considering the infinite perfection,
sufficiency, and felicity of the divine nature, it must be acknowledged
as an act of wonderful condescension that God is pleased to take into
the thoughts of his eternal counsel, and into the hand of his universal
Providence, both the armies of heaven and the inhabitants of the earth
(Dan. iv. 35); even in this dominion he humbles himself. [1.] It is
condescension in him to behold the things in heaven, to support the
beings, direct the motions, and accept the praises and services, of the
angels themselves; for he needs them not, nor is benefited by them.
[2.] Much more is it condescension in him to behold the things that are
in the earth, to visit the sons of men, and regard them, to order and
overrule their affairs, and to take notice of what they say and do,
that he may fill the earth with his goodness, and so set us an example
of stooping to do good, of taking notice of, and concerning ourselves
about, our inferiors. If it be such condescension for God to behold
things in heaven and earth, what an amazing condescension was it for
the Son of God to come from heaven to earth and take our nature upon
him, that he might seek and save those that were lost! Herein indeed he
humbled himself.
(2.) In the particular favour he sometimes shows to the least and
lowest of the inhabitants of this meaner lower world. He not only
beholds the great things in the earth, but the meanest, and those
things which great men commonly overlook. Not does he merely behold
them, but does wonders for them, and things that are very surprising,
out of the common road of providence and chain of causes, which shows
that the world is governed, not by a course of nature, for that would
always run in the same channel, but by a God of nature, who delights in
doing things we looked not for. [1.] Those that have been long
despicable are sometimes, on a sudden, made honourable (v. 7, 8): He
raises up the poor out of the dust, that he may set him with princes.
First, Thus God does sometimes magnify himself, and his own wisdom,
power, and sovereignty. When he has some great work to do he chooses to
employ those in it that were least likely, and least thought of for it
by themselves or others, to the highest post of honour: Gideon is
fetched from threshing, Saul from seeking the asses, and David from
keeping the sheep; the apostles are sent from fishing to be fishers of
men. The treasure of the gospel is put into earthen vessels, and the
weak and foolish ones of the world are pitched upon to be preachers of
it, to confound the wise and mighty (1 Cor. i. 27, 28), that the
excellency of the power may be of God, and all may see that promotion
comes from him. Secondly, Thus God does sometimes reward the eminent
piety and patience of his people who have long groaned under the burden
of poverty and disgrace. When Joseph's virtue was tried and manifested
he was raised from the prison-dust and set with princes. Those that are
wise will observe such returns of Providence, and will understand by
them the loving-kindness of the Lord. Some have applied this to the
work of redemption by Jesus Christ, and not unfitly; for through him
poor fallen men are raised out of the dust (one of the Jewish rabbies
applies it to the resurrection of the dead), nay, out of the dunghill
of sin, and set among princes, among angels, those princes of his
people. Hannah had sung to this purport, 1 Sam. ii. 6-8. [2.] Those
that have been long barren are sometimes, on a sudden, made fruitful,
v. 9. This may look back to Sarah and Rebecca, Rachel, Hannah, and
Samson's mother, or forward to Elizabeth; and many such instances there
have been, in which God has looked on the affliction of his handmaids
and taken away their reproach. He makes the barren woman to keep house,
not only builds up the family, but thereby finds the heads of the
family something to do. Note, Those that have the comfort of a family
must take the care of it; bearing children and guiding the house are
put together, 1 Tim. v. 14. When God sets the barren in a family he
expects that she should look well to the ways of her household, Prov.
xxxi. 27. She is said to be a joyful mother of children, not only
because, even in common cases, the pain is forgotten, for joy that a
man-child is born into the world, but there is particular joy when a
child is born to those that have been long childless (as Luke i. 14)
and therefore there ought to be particular thanksgiving. Praise you the
Lord. Yet, in this case, rejoice with trembling; for, though the
sorrowful mother be made joyful, the joyful mother may be made
sorrowful again, if the children be either removed from her or
embittered to her. This, therefore, may be applied to the gospel-church
among the Gentiles (the building of which is illustrated by this
similitude, Isa. liv. 1, Sing, O barren! thou that didst not bear, and
Gal. iv. 27), for which we, who, being sinners of the Gentiles, are
children of the desolate, have reason to say, Praise you the Lord.
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P S A L M S
PSALM CXIV.
The deliverance of Israel out of Egypt gave birth to their church and
nation, which were then founded, then formed; that work of wonder ought
therefore to be had in everlasting remembrance. God gloried in it, in
the preface to the ten commandments, and Hos. xi. 1, "Out of Egypt have
I called my son." In this psalm it is celebrated in lively strains of
praise; it was fitly therefore made a part of the great Hallelujah, or
song of praise, which the Jews were wont to sing at the close of the
passover-supper. It must never be forgotten, I. That they were brought
out of slavery, ver. 1. II. That God set up his tabernacle among them,
ver. 2. III. That the sea and Jordan were divided before them, ver. 3,
5. IV. That the earth shook at the giving of the law, when God came
down on Mount Sinai, ver. 4, 6, 7. V. That God gave them water out of
the rock, ver. 8. In singing this psalm we must acknowledge God's power
and goodness in what he did for Israel, applying it to the much greater
work of wonder, our redemption by Christ, and encouraging ourselves and
others to trust in God in the greatest straits.
The Deliverance of Israel Celebrated.
1 When Israel went out of Egypt, the house of Jacob from a people of
strange language; 2 Judah was his sanctuary, and Israel his dominion.
3 The sea saw it, and fled: Jordan was driven back. 4 The mountains
skipped like rams, and the little hills like lambs. 5 What ailed
thee, O thou sea, that thou fleddest? thou Jordan, that thou wast
driven back? 6 Ye mountains, that ye skipped like rams; and ye little
hills, like lambs? 7 Tremble, thou earth, at the presence of the
Lord, at the presence of the God of Jacob; 8 Which turned the rock
into a standing water, the flint into a fountain of waters.
The psalmist is here remembering the days of old, the years of the
right hand of the Most High, and the wonders which their fathers told
them of (Judg. vi. 13), for time, as it does not wear out the guilt of
sin, so it should not wear out the sense of mercy. Let it never be
forgotten,
I. That God brought Israel out of the house of bondage with a high hand
and a stretched-out arm: Israel went out of Egypt, v. 1. They did not
steal out clandestinely, nor were they driven out, but fairly went out,
marched out with all the marks of honour; they went out from a
barbarous people, that had used them barbarously, from a people of a
strange language, Ps. lxxxi. 5. The Israelites, it seems, preserved
their own language pure among them, and cared not for learning the
language of their oppressors. By this distinction from them they kept
up an earnest of their deliverance.
II. That he himself framed their civil and sacred constitution (v. 2):
Judah and Israel were his sanctuary, his dominion. When he delivered
them out of the hand of their oppressors it was that they might serve
him both in holiness and in righteousness, in the duties of religious
worship and in obedience to the moral law, in their whole conversation.
Let my people go, that they may serve me. In order to this, 1. He set
up his sanctuary among them, in which he gave them the special tokens
of his presence with them and promised to receive their homage and
tribute. Happy are the people that have God's sanctuary among them (see
Exod. xxv. 8, Ezek. xxxvii. 26), much more those that, like Judah here,
are his sanctuaries, his living temples, on whom Holiness to the Lord
is written. 2. He set up his dominion among them, was himself their
lawgiver and their judge, and their government was a theocracy: The
Lord was their King. All the world is God's dominion, but Israel was so
in a peculiar manner. What is God's sanctuary must be his dominion.
Those only have the privileges of his house that submit to the laws of
it; and for this end Christ has redeemed us that he might bring us into
God's service and engage us for ever in it.
III. That the Red Sea was divided before them at their coming out of
Egypt, both for their rescue and the ruin of their enemies; and the
river Jordan, when they entered into Canaan, for their honour, and the
confusion and terror of their enemies (v. 3): The sea saw it, saw there
that Judah was God's sanctuary, and Israel his dominion, and therefore
fled; for nothing could be more awful. It was this that drove Jordan
back, and was an invincible dam to his streams; God was at the head of
that people, and therefore they must give way to them, must make room
for them, they must retire, contrary to their nature, when God speaks
the word. To illustrate this the psalmist asks, in a poetical strain
(v. 5), What ailed thee, O thou sea! that thou fleddest? And furnishes
the sea with an answer (v. 7); it was at the presence of the Lord. This
is designed to express, 1. The reality of the miracle, that it was not
by any power of nature, or from any natural cause, but it was at the
presence of the Lord, who gave the word. 2. The mercy of the miracle:
What ailed thee? Was it in a frolic? Was it only to amuse men? No; it
was at the presence of the God of Jacob; it was in kindness to the
Israel of God, for the salvation of that chosen people, that God was
thus displeased against the rivers, and his wrath was against the sea,
as the prophet speaks, Hab. iii. 8-13; Isa. li. 10; lxvi. 11, &c. 3.
The wonder and surprise of the miracle. Who would have thought of such
a thing? Shall the course of nature be changed, and its fundamental
laws dispensed with, to serve a turn for God's Israel? Well may the
dukes of Edom be amazed and the mighty men of Moab tremble, Exod. xv.
15. 4. The honour hereby put upon Israel, who are taught to triumph
over the sea, and Jordan, as unable to stand before them. Note, There
is no sea, no Jordan, so deep, so broad, but, when God's time shall
come for the redemption of his people, it shall be divided and driven
back if it stand in their way. Apply this, (1.) To the planting of the
Christian church in the world. What ailed Satan and the powers of
darkness, that they trembled and truckled as they did? Mark i. 34. What
ailed the heathen oracles, that they were silenced, struck dumb, struck
dead? What ailed their idolatries and witchcrafts, that they died away
before the gospel, and melted like snow before the sun? What ailed the
persecutors and opposers of the gospel, that they gave up their cause,
hid their guilty heads, and called to rocks and mountains for shelter?
Rev. vi. 15. It was at the presence of the Lord, and that power which
went along with the gospel. (2.) To the work of grace in the heart.
What turns the stream in a regenerate soul? What ails the lusts and
corruptions, that they fly back, that the prejudices are removed and
the whole man has become new? It is at the presence of God's Spirit
that imaginations are cast down, 2 Cor. x. 5.
IV. That the earth shook and trembled when God came down on Mount Sinai
to give the law (v. 4): The mountains skipped like rams, and then the
little hills might well be excused if they skipped like lambs, either
when they are frightened or when they sport themselves. The same power
that fixed the fluid waters and made them stand still shook the stable
mountains and made them tremble for all the powers of nature are under
the check of the God of nature. Mountains and hills are, before God,
but like rams and lambs; even the bulkiest and the most rocky are as
manageable by him as they are by the shepherd. The trembling of the
mountains before the Lord may shame the stupidity and obduracy of the
children of men, who are not moved at the discoveries of his glory. The
psalmist asks the mountains and hills what ailed them to skip thus; and
he answers for them, as for the seas, it was at the presence of the
Lord, before whom, not only those mountains, but the earth itself, may
well tremble (v. 7), since it has lain under a curse for man's sin. See
Ps. civ. 32; Isa. lxiv. 3, 4. He that made the hills and mountains to
skip thus can, when he pleases, dissipate the strength and spirit of
the proudest of his enemies and make them tremble.
V. That God supplied them with water out of the rock, which followed
them through the dry and sandy deserts. Well may the earth and all its
inhabitants tremble before that God who turned the rock into a standing
water (v. 8), and what cannot he do who did that? The same almighty
power that turned waters into a rock to be a wall to Israel (Exod. xiv.
22) turned the rock into waters to be a well to Israel: as they were
protected, so they were provided for, by miracles, standing miracles;
for such was the standing water, that fountain of waters into which the
rock, the flinty rock, was turned, and that rock was Christ, 1 Cor. x.
4. For he is a fountain of living waters to his Israel, from whom they
receive grace for grace.
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P S A L M S
PSALM CXV.
Many ancient translations join this psalm to that which goes next
before it, the Septuagint particularly, and the vulgar Latin; but it
is, in the Hebrew, a distinct psalm. In it we are taught to give glory,
I. To God, and not to ourselves, ver. 1. II. To God, and not to idols,
ver. 2-8. We must give glory to God, 1. By trusting in him, and in his
promise and blessing, ver. 9-15. 2. By blessing him, ver. 16-18. Some
think this psalm was penned upon occasion of some great distress and
trouble that the church of God was in, when the enemies were in
insolent and threatening, in which case the church does not so much
pour out her complaint to God as place her confidence in God, and
triumph in doing so; and with such a holy triumph we ought to sing this
psalm.
The Absurdity of Idolatry.
1 Not unto us, O Lord, not unto us, but unto thy name give glory, for
thy mercy, and for thy truth's sake. 2 Wherefore should the heathen
say, Where is now their God? 3 But our God is in the heavens: he hath
done whatsoever he hath pleased. 4 Their idols are silver and gold,
the work of men's hands. 5 They have mouths, but they speak not: eyes
have they, but they see not: 6 They have ears, but they hear not:
noses have they, but they smell not: 7 They have hands, but they
handle not: feet have they, but they walk not: neither speak they
through their throat. 8 They that make them are like unto them; so is
every one that trusteth in them.
Sufficient care is here taken to answer both the pretensions of self
and the reproaches of idolaters.
I. Boasting is here for ever excluded, v. 1. Let no opinion of our own
merits have any room either in our prayers or in our praises, but let
both centre in God's glory. 1. Have we received any mercy, gone through
any service, or gained any success? We must not assume the glory of it
to ourselves, but ascribe it wholly to God. We must not imagine that we
do any thing for God by our own strength, or deserve any thing from God
by our own righteousness; but all the good we do is done by the power
of his grace, and all the good we have is the gift of his mere mercy,
and therefore he must have all the praise. Say not, The power of my
hand has gotten me this wealth, Deut. viii. 17. Say not, For my
righteousness the Lord has done these great and kind things for me,
Deut. ix. 4. No; all our songs must be sung to this humble tune, Not
unto us, O Lord! and again, Not unto us, but to thy name, let all the
glory be given; for whatever good is wrought in us, or wrought for us,
it is for his mercy and his truth's sake, because he will glorify his
mercy and fulfil his promise. All our crowns must be cast at the feet
of him that sits upon the throne, for that is the proper place for
them. 2. Are we in pursuit of any mercy and wrestling with God for it?
We must take our encouragement, in prayer, from God only, and have an
eye to his glory more than to our own benefit in it. "Lord, do so and
so for us, not that we may have the credit and comfort of it, but that
thy mercy and truth may have the glory of it." This must be our highest
and ultimate end in our prayers, and therefore it is made the first
petition in the Lord's prayer, as that which guides all the rest,
Hallowed be thy name; and, in order to that, Give us our daily bread,
&c. This also must satisfy us, if our prayers be not answered in the
letter of them. Whatever becomes of us, unto thy name give glory. See
John xii. 27, 28.
II. The reproach of the heathen is here for ever silenced and justly
retorted.
1. The psalmist complains of the reproach of the heathen (v. 2):
Wherefore should they say, Where is now their God? (1.) "Why do they
say so? Do they not know that our God is every where by his providence,
and always nigh to us by his promise and grace?" (2.) "Why does God
permit them to say so? Nay, why is Israel brought so low that they have
some colour for saying so? Lord, appear for our relief, that thou
mayest vindicate thyself, and glorify thy own name."
2. He gives a direct answer to their question, v. 3. "Do they ask where
is our God? We can tell where he is." (1.) "In the upper world is the
presence of his glory: Our God is in the heavens, where the gods of the
heathen never were, in the heavens, and therefore out of sight; but,
though his majesty be unapproachable, it does not therefore follow that
his being is questionable." (2.) "In the lower world are the products
of his power: He has done whatsoever he pleased, according to the
counsel of his will; he has a sovereign dominion and a universal
uncontrollable influence. Do you ask where he is? He is at the
beginning and end of every thing, and not far from any of us."
3. He returns their question upon themselves. They asked, Where is the
God of Israel? because he is not seen. He does in effect ask, What are
the gods of the heathen? because they are seen. (1.) He shows that
their gods, though they are not shapeless things, are senseless things.
Idolaters, at first, worshipped the sun and moon (Job xxxi. 26), which
was bad enough, but not so bad as that which they were now come to (for
evil men grow worse and worse), which was the worshipping of images, v.
4. The matter of them was silver and gold, dug out of the earth (man
found them poor and dirty in a mine, Herbert), proper things to make
money of, but not to make gods of. The make of them was from the
artificer; they are creatures of men's vain imaginations and the works
of men's hands, and therefore can have no divinity in them. If man is
the work of God's hands (as certainly he is, and it was his honour that
he was made in the image of God) it is absurd to think that that can be
God which is the work of men's hands, or that it can be any other than
a dishonour to God to make him in the image of man. The argument is
irrefragable: The workmen made it, therefore it is not God, Hos. viii.
6. These idols are represented here as the most ridiculous things, a
mere jest, that would seem to be something, but were really nothing,
fitter for a toy shop than a temple, for children to play with than for
men to pray to. The painter, the carver, the statuary, did their part
well enough; they made them with mouths and eyes, ears and noses, hands
and feet, but they could put no life into them and therefore no sense.
They had better have worshipped a dead carcase (for that had life in it
once) than a dead image, which neither has life nor can have. They
speak not, in answer to those that consult them; the crafty priest must
speak for them. In Baal's image there was no voice, neither any that
answered. They see not the prostrations of their worshippers before
them, much less their burdens and wants. They hear not their prayers,
though ever so loud; they smell not their incense, though ever so
strong, ever so sweet; they handle not the gifts presented to them,
much less have they any gifts to bestow on their worshippers; they
cannot stretch forth their hands to the needy. They walk not, they
cannot stir a step for the relief of those that apply to them. Nay,
they do not so much as breathe through their throat; they have not the
least sign of symptom of life, but are as dead, after the priest has
pretended to consecrate them and call a deity into them, as they were
before. (2.) He thence infers the sottishness of their worshippers (v.
8): Those that make them images show their ingenuity, and doubtless are
sensible men; but those that make them gods show their stupidity and
folly, and are like unto them, as senseless blockish things; they see
not the invisible things of the true and living God in the works of
creation; they hear not the voice of the day and the night, which in
every speech and language declare his glory, Ps. xix. 2, 3. By
worshipping these foolish puppets, they make themselves more and more
foolish like them, and set themselves at a greater distance from every
thing that is spiritual, sinking themselves deeper into the mire of
sense; and withal they provoke God to give them up to a reprobate mind,
a mind void of judgment, Rom. i. 28. Those that trust in them act very
absurdly and very unreasonably, are senseless, helpless, useless, like
them; and they will find it so themselves, to their own confusion. We
shall know where our God is, and so shall they, to their cost, when
their gods are gone, Jer. x. 3-11; Isa. xliv. 9, &c.
Confidence in God.
9 O Israel, trust thou in the Lord: he is their help and their shield.
10 O house of Aaron, trust in the Lord: he is their help and their
shield. 11 Ye that fear the Lord, trust in the Lord: he is their help
and their shield. 12 The Lord hath been mindful of us: he will bless
us; he will bless the house of Israel; he will bless the house of
Aaron. 13 He will bless them that fear the Lord, both small and
great. 14 The Lord shall increase you more and more, you and your
children. 15 Ye are blessed of the Lord which made heaven and earth.
16 The heaven, even the heavens, are the Lord's: but the earth hath
he given to the children of men. 17 The dead praise not the Lord,
neither any that go down into silence. 18 But we will bless the Lord
from this time forth and for evermore. Praise the Lord.
In these verses,
I. We are earnestly exhorted, all of us, to repose our confidence in
God, and not suffer our confidence in him to be shaken by the heathens'
insulting over us upon the account of our present distresses. It is
folly to trust in dead images, but it is wisdom to trust in the living
God, for he is a help and a shield to those that do trust in them, a
help to furnish them with and forward them in that which is good, and a
shield to fortify them against and protect them from every thing that
is evil. Therefore, 1. Let Israel trust in the Lord; the body of the
people, as to their public interests, and every particular Israelite,
as to his own private concerns, let them leave it to God to dispose of
all for them, and believe it will dispose of all for the best and will
be their help and shield. 2. Let the priests, the Lord's ministers, and
all the families of the house of Aaron, trust in the Lord, (v. 10);
they are most maligned and struck at by the enemies and therefore of
them God takes particular care. They ought to be examples to others of
a cheerful confidence in God, and a faithful adherence to him in the
worst of times. 3. Let the proselytes, who are not of the seed of
Israel, but fear the Lord, who worship him and make conscience of their
duty to him, let them trust in him, for he will not fail nor forsake
them, v. 11. Note, Wherever there is an awful fear of God, there may be
a cheerful faith in him: those that reverence his word may rely upon
it.
II. We are greatly encouraged to trust in God, and good reason is given
us why we should stay ourselves upon him with an entire satisfaction.
Consider, 1. What we have experienced (v. 12): The Lord has been
mindful of us, and never unmindful, has been so constantly, has been so
remarkably upon special occasions. He has been mindful of our case, our
wants and burdens, mindful of our prayers to him, his promises to us,
and the covenant-relation between him and us. All our comforts are
derived from God's thoughts to us-ward; he has been mindful of us,
though we have forgotten him. Let this engage us to trust in him, that
we have found him faithful. 2. What we may expect. From what he has
done for us we may infer, He will bless us; he that has been our help
and our shield will be so; he that has remembered us in our low estate
will not forget us; for he is still the same, his power and goodness
the same, and his promise inviolable; so that we have reason to hope
that he who has delivered, and does, will yet deliver. Yet this is not
all: He will bless us; he has promised that he will; he has pronounced
a blessing upon all his people. God's blessing us is not only speaking
good to us, but doing well for us; those whom he blesses are blessed
indeed. It is particularly promised that he will bless the house of
Israel, that is, he will bless the commonwealth, will bless his people
in their civil interests. He will bless the house of Aaron, that is,
the church, the ministry, will bless his people in their religious
concerns. The priests were to bless the people; it was their office
(Num. vi. 23); but God blessed them, and so blessed their blessings.
Nay (v. 13), he will bless those that fear the Lord, though they be not
of the house of Israel or the house of Aaron; for it was a truth,
before Peter perceived it, That in every nation he that fears God is
accepted or him, and blessed, Acts x. 34, 35. He will bless them both
small and great, both young and old. God has blessings in store for
those that are good betimes and for those that are old disciples, both
those that are poor in the world and those that make a figure. The
greatest need his blessing, and it shall not be denied to the meanest
that fear him. Both the weak in grace and the strong shall be blessed
of God, the lambs and the sheep of his flock. It is promised (v. 14),
The Lord shall increase you. Whom God blesses he increases; that was
one of the earliest and most ancient blessings, Be fruitful and
multiply. God's blessing gives an increase--increase in number,
building up the family--increase in wealth, adding to the estate and
honour--especially an increase in spiritual blessings, with the
increasings of God. He will bless you with the increase of knowledge
and wisdom, of grace, holiness, and joy; those are blessed indeed whom
God thus increases, who are made wiser and better, and fitter for God
and heaven. It is promised that this shall be, (1.) A constant
continual increase: "He shall increase you more and more; so that, as
long as you live, you shall be still increasing, till you come to
perfection, as the shining light," Prov. iv. 18. (2.) An hereditary
increase: "You and your children; you in your children." It is a
comfort to parents to see their children increasing in wisdom and
strength. There is a blessing entailed upon the seed of those that fear
God even in their infancy. For (v. 15), You are blessed of the Lord,
you and your children are so; all that see them shall acknowledge them,
that they are the seed which the Lord has blessed, Isa. lix. 9. Those
that are the blessed of the Lord have encouragement enough to trust in
the Lord, as their help and shield, for it is he that made heaven and
earth; therefore his blessings are free, for he needs not any thing
himself; and therefore they are rich, for he has all things at command
for us if we fear him and trust in him. He that made heaven and earth
can doubtless make those happy that trust in him, and will do it.
III. We are stirred up to praise God by the psalmist's example, who
concludes the psalm with a resolution to persevere in his praises. 1.
God is to be praised, v. 16. He is greatly to be praised; for, (1.) His
glory is high. See how stately his palace is, and the throne he has
prepared in the heavens: The heaven, even the heavens are the Lord's;
he is the rightful owner of all the treasures of light and bliss in the
upper and better world, and is in the full possession of them, for he
is himself infinitely bright and happy. (2.) His goodness is large, for
the earth he has given to the children of men, having designed it, when
he made it, for their use, to find them with meat, drink, and lodging.
Not but that still he is proprietor in chief; the earth is the Lord's,
and the fulness thereof; but he has let out that vineyard to these
unthankful husbandmen, and from them he expects the rents and services;
for, though he has given them the earth, his eye is upon them, and he
will call them to render an account how they use it. Calvin complains
that profane wicked people, in his days, perverted this scripture, and
made a jest of it, which some in our days do, arguing, in banter, that
God, having given the earth to the children of men, will no more look
after it, nor after them upon it, but they may do what they will with
it, and make the best of it as their portion; it is as it were thrown
like a prey among them, Let him seize it that can. It is a pity that
such an instance as this gives of God's bounty to man, and such a proof
as arises from it of man's obligation to God, should be thus abused.
From the highest heavens, it is certain, God beholds all the children
of men; to them he has given the earth; but to the children of God
heaven is given. 2. The dead are not capable of praising him (v. 17),
nor any that go into silence. The soul indeed lives in a state of
separation from the body and is capable of praising God; and the souls
of the faithful, after they are delivered from the burdens of the
flesh, do praise God, are still praising him; for they go up to the
land of perfect light and constant business. But the dead body cannot
praise God; death puts an end to our glorifying God in this world of
trial and conflict, to all our services in the field; the grave is a
land of darkness and silence, where there is no work or device. This
they plead with God for deliverance out of the hand of their enemies,
"Lord, if they prevail to cut us off, the idols will carry the day, and
there will be none to praise thee, to bear thy name, and to bear a
testimony against the worshippers of idols." The dead praise not the
Lord, so as we do in the business and for the comforts of this life.
See Ps. xxx. 9; lxxxviii. 10. 3. Therefore it concerns us to praise him
(v. 18): "But we, we that are alive, will bless the Lord; we and those
that shall come after us, will do it, from this time forth and for
evermore, to the end of time; we and those we shall remove to, from
this time forth and to eternity. The dead praise not the Lord,
therefore we will do it the more diligently." (1.) Others are dead, and
an end is thereby put to their service, and therefore we will lay out
ourselves to do so much the more for God, that we may fill up the gap.
Moses my servant is dead, now therefore, Joshua, arise. (2.) We
ourselves must shortly go to the land of silence; but, while we do
live, we will bless the Lord, will improve our time and work that work
of him that sent us into the world to praise him before the night
comes, and because the night comes, wherein no man can work. The Lord
will bless us (v. 12); he will do well for us, and therefore we will
bless him, we will speak well of him. Poor returns for such receivings!
Nay, we will not only do it ourselves, but will engage others to do it.
Praise the Lord; praise him with us; praise him in your places, as we
in ours; praise him when we are gone, that he may be praised for
evermore. Hallelujah.
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P S A L M S
PSALM CXVI.
This is a thanksgiving psalm; it is not certain whether David penned it
upon any particular occasion or upon a general review of the many
gracious deliverances God had wrought for him, out of six troubles and
seven, which deliverances draw from him many very lively expressions of
devotion, love, and gratitude; and with similar pious affections our
souls should be lifted up to God in singing it. Observe, I. The great
distress and danger that the psalmist was in, which almost drove him to
despair, ver. 3, 10, 11. II. The application he made to God in that
distress, ver. 4. III. The experience he had of God's goodness to him,
in answer to prayer; God heard him (ver. 1, 2), pitied him (ver. 5, 6),
delivered him, ver. 8. IV His care respecting the acknowledgments he
should make of the goodness of God to him, ver. 12. 1. He will love
God, ver. 1. 2. He will continue to call upon him, ver. 2, 13, 17. 3.
He will rest in him, ver. 7. 4. He will walk before him, ver. 9. 5. He
will pay his vows of thanksgiving, in which he will own the tender
regard God had to him, and this publicly, ver. 13-15, 17-19. Lastly, He
will continue God's faithful servant to his life's end, ver. 16. These
are such breathings of a holy soul as bespeak it very happy.
Grateful Acknowledgments.
1 I love the Lord, because he hath heard my voice and my supplications.
2 Because he hath inclined his ear unto me, therefore will I call
upon him as long as I live. 3 The sorrows of death compassed me, and
the pains of hell gat hold upon me: I found trouble and sorrow. 4
Then called I upon the name of the Lord; O Lord, I beseech thee,
deliver my soul. 5 Gracious is the Lord, and righteous; yea, our God
is merciful. 6 The Lord preserveth the simple: I was brought low, and
he helped me. 7 Return unto thy rest, O my soul; for the Lord hath
dealt bountifully with thee. 8 For thou hast delivered my soul from
death, mine eyes from tears, and my feet from falling. 9 I will walk
before the Lord in the land of the living.
In this part of the psalm we have,
I. A general account of David's experience, and his pious resolutions
(v. 1, 2), which are as the contents of the whole psalm, and give an
idea of it. 1. He had experienced God's goodness to him in answer to
prayer: He has heard my voice and my supplications. David, in straits,
had humbly and earnestly begged mercy of God, and God had heard him,
that is, had graciously accepted his prayer, taken cognizance of his
case, and granted him an answer of peace. He has inclined his ear to
me. This intimates his readiness and willingness to hear prayer; he
lays his ear, as it were, to the mouth of prayer, to hear it, though it
be but whispered in groanings that cannot be uttered. He hearkens and
hears, Jer. viii. 6. Yet it implies, also, that it is wonderful
condescension in God to hear prayer; it is bowing his ear. Lord, what
is man, that God should thus stoop to him!--2. He resolved, in
consideration thereof, to devote himself entirely to God and to his
honour. (1.) He will love God the better. He begins the psalm somewhat
abruptly with a profession of that which his heart was full of: I love
the Lord (as Ps. xviii. 1); and fitly does he begin with this, in
compliance with the first and great commandment and with God's end in
all the gifts of his bounty to us. "I love him only, and nothing
besides him, but what I love for him." God's love of compassion towards
us justly requires our love of complacency in him. (2.) He will love
prayer the better: Therefore I will call upon him. The experiences we
have had of God's goodness to us, in answer to prayer, are great
encouragements to us to continue praying; we have sped well,
notwithstanding our unworthiness and our infirmities in prayer, and
therefore why may we not? God answers prayer, to make us love it, and
expects this from us, in return for his favour. Why should we glean in
any other field when we have been so well treated in this? Nay, I will
call upon him as long as I live (Heb., In my days), every day, to the
last day. Note, As long as we continue living we must continue praying.
This breath we must breathe till we breathe our last, because then we
shall take our leave of it, and till then we have continual occasion
for it.
II. A more particular narrative of God's gracious dealings with him and
the good impressions thereby made upon him.
1. God, in his dealings with him, showed himself a good God, and
therefore he bears this testimony to him, and leaves it upon record (v.
5): "Gracious is the Lord, and righteous. He is righteous, and did me
no wrong in afflicting me; he is gracious, and was very kind in
supporting and delivering me." Let us all speak of God as we have
found; and have we ever found him otherwise than just and good? No; our
God is merciful, merciful to us, and it is of his mercies that we are
not consumed.
(1.) Let us review David's experiences. [1.] He was in great distress
and trouble (v. 3): The sorrows of death compassed me, that is, such
sorrows as were likely to be his death, such as were thought to be the
very pangs of death. Perhaps the extremity of bodily pain, or trouble
of mind, is called here the pains of hell, terror of conscience arising
from sense of guilt. Note, The sorrows of death are great sorrows, and
the pains of hell great pains. Let us therefore give diligence to
prepare for the former, that we may escape the latter. These compassed
him on every side; they arrested him, got hold upon him, so that he
could not escape. Without were fightings, within were fears. "I found
trouble and sorrow; not only they found me, but I found them." Those
that are melancholy have a great deal of sorrow of their own finding, a
great deal of trouble which they create to themselves, by indulging
fancy and passion; this has sometimes been the infirmity of good men.
When God's providence makes our condition bad let us not by our own
imprudence make it worse. [2.] In his trouble he had recourse to God by
faithful and fervent prayer, v. 4. He tells us that he prayed: Then
called I upon the name of the Lord; then, when he was brought to the
last extremity, then he made use of this, not as the last remedy, but
as the old and only remedy, which he had found a salve for every sore.
He tells us what his prayer was; it was short, but to the purpose: "O
Lord! I beseech thee, deliver my soul; save me from death, and save me
from sin, for that is it that is killing to the soul." Both the
humility and the fervency of his prayer are intimated in these words, O
Lord! I beseech thee. When we come to the throne of grace we must come
as beggars for an alms, for necessary food. The following words (v. 5),
Gracious is the Lord, may be taken as part of his prayer, as a plea to
enforce his request and encourage his faith and hope: "Lord deliver my
soul, for thou art gracious and merciful, and that only I depend upon
for relief." [3.] God, in answer to his prayer, came in with seasonable
and effectual relief. He found by experience that God is gracious and
merciful, and in his compassion preserves the simple, v. 6. Because
they are simple (that is, sincere, and upright, and without guile)
therefore God preserves them, as he preserved Paul, who had his
conversation in the world not with fleshly wisdom, but in simplicity
and godly sincerity. Though they are simple (that is, weak, and
helpless, and unable to shift for themselves, men of no depth, no
design) yet God preserves them, because they commit themselves to him
and have no confidence in their own sufficiency. Those who by faith put
themselves under God's protection shall be safe.
(2.) Let David speak his own experience. [1.] God supported him under
his troubles: "I was brought low, was plunged into the depth of misery,
and then he helped me, helped me both to bear the worst and to hope the
best, helped me to pray, else desire had failed, helped me to wait,
else faith had failed. I was one of the simple ones whom God preserved,
the poor man who cried and the Lord heard him," Ps. xxxiv. 6. Note,
God's people are never brought so low but that everlasting arms are
under them, and those cannot sink who are thus sustained. Nay, it is in
the time of need, at the dead lift, that God chooses to help, Deut.
xxxii. 36. [2.] God saved him out of his troubles (v. 8): Thou hast
delivered, which means either the preventing of the distress he was
ready to fall into or the recovering of him from the distress he was
already in. God graciously delivered, First, His soul from death. Note,
It is God's great mercy to us that we are alive; and the mercy is the
more sensible if we have been at death's door and yet have been spared
and raised up, just turned to destruction and yet ordered to return.
That a life so often forfeited, and so often exposed, should yet be
lengthened out, is a miracle of mercy. The deliverance of the soul from
spiritual and eternal death is especially to be acknowledged by all
those who are now sanctified and shall be shortly glorified. Secondly,
His eyes from tears, that is, his heart from inordinate grief. It is a
great mercy to be kept either from the occasions of sorrow, the evil
that causes grief, or, at least, from being swallowed up with over-much
sorrow. When God comforts those that are cast down, looses the
mourners' sackcloth and girds them with gladness, then he delivers
their eyes from tears, which yet will not be perfectly done till we
come to that world where God shall wipe away all tears from our eyes.
Thirdly, His feet from falling, from falling into sin and so into
misery. It is a great mercy, when our feet are almost gone, to have God
hold us by the right hand (Ps. lxxii. 2, 23), so that though we enter
into temptation we are not overcome and overthrown by the temptation.
Or, "Thou hast delivered my feet from falling into the grave, when I
had one foot there already."
2. David, in his returns of gratitude to God, showed himself a good
man. God had done all this for him, and therefore,
(1.) He will live a life of delight in God (v. 7): Return unto thy
rest, O my soul! [1.] "Repose thyself and be easy, and do not agitate
thyself with distrustful disquieting fears as thou hast sometimes done.
Quiet thyself, and then enjoy thyself. God has dealt kindly with thee,
and therefore thou needest not fear that ever he will deal hardly with
thee." [2.] "Repose thyself in God. Return to him as thy rest, and seek
not for that rest in the creature which is to be had in him only." God
is the soul's rest; in him only it can dwell at ease; to him therefore
it must retire, and rejoice in him. He has dealt bountifully with us;
he has provided sufficiently for our comfort and refreshment, and
encouraged us to come to him for the benefit of it, at all times, upon
all occasions; let us therefore be satisfied with that. Return to that
rest which Christ gives to the weary and heavy-laden, Matt. xi. 28.
Return to thy Noah; his name signifies rest, as the dove, when she
found no rest, returned to the ark. I know no word more proper to close
our eyes with at night, when we go to sleep, nor to close them with at
death, that long sleep, than this, Return to thy rest, O my soul!
(2.) He will live a life of devotedness to God (v. 9): I will walk
before the Lord in the land of the living, that is, in this world, as
long as I continue to live in it. Note, [1.] It is our great duty to
walk before the Lord, to do all we do as becomes us in his presence and
under his eye, to approve ourselves to him as a holy God by conformity
to him as our sovereign Lord, by subjection to his will, and, as a God
all-sufficient, by a cheerful confidence in him. I am the almighty God;
walk before me, Gen. xvii. 1. We must walk worthy of the Lord unto all
well-pleasing. [2.] The consideration of this, that we are in the land
of the living, should engage and quicken us to do so. We are spared and
continued in the land of the living by the power, and patience, and
tender mercy of our God, and therefore must make conscience of our duty
to him. The land of the living is a land of mercy, which we ought to be
thankful for; it is a land of opportunity, which we should improve.
Canaan is called the land of the living (Ezek. xxvi. 20), and those
whose lot is cast in such a valley of vision are in a special manner
concerned to set the Lord always before them. If God has delivered our
soul from death, we must walk before him. A new life must be a new life
indeed.
Grateful Acknowledgments; Devout Resolutions.
10 I believed, therefore have I spoken: I was greatly afflicted: 11 I
said in my haste, All men are liars. 12 What shall I render unto the
Lord for all his benefits toward me? 13 I will take the cup of
salvation, and call upon the name of the Lord. 14 I will pay my vows
unto the Lord now in the presence of all his people. 15 Precious in
the sight of the Lord is the death of his saints. 16 O Lord, truly I
am thy servant; I am thy servant, and the son of thine handmaid: thou
hast loosed my bonds. 17 I will offer to thee the sacrifice of
thanksgiving, and will call upon the name of the Lord. 18 I will pay
my vows unto the Lord now in the presence of all his people, 19 In
the courts of the Lord's house, in the midst of thee, O Jerusalem.
Praise ye the Lord.
The Septuagint and some other ancient versions make these verses a
distinct psalm separate from the former; and some have called it the
Martyr's psalm, I suppose for the sake of v. 15. Three things David
here makes confession of:--
I. His faith (v. 10): I believed, therefore have I spoken. This is
quoted by the apostle (2 Cor. iv. 13) with application to himself and
his fellow-ministers, who, though they suffered for Christ, were not
ashamed to own him. David believed the being, providence, and promise
of God, particularly the assurance God had given him by Samuel that he
should exchange his crook for a sceptre: a great deal of hardship he
went through in the belief of this, and therefore he spoke, spoke to
God by prayer (v. 4), by praise, v. 12. Those that believe in God will
address themselves to him. He spoke to himself; because he believed, he
said to his soul, Return to thy rest. He spoke to others, told his
friends what his hope was, and what the ground of it, though it
exasperated Saul against him and he was greatly afflicted for it. Note,
Those that believe with the heart must confess with the mouth, for the
glory of God, the encouragement of others, and to evidence their own
sincerity, Rom. x. 10; Acts ix. 19, 20. Those that live in hope of the
kingdom of glory must neither be afraid nor ashamed to own their
obligation to him that purchased it for them, Matt. x. 22.
II. His fear (v. 11): I was greatly afflicted, and then I said in my
haste (somewhat rashly and inconsiderately--in my amazement (so some),
when I was in a consternation--in my flight (so others), when Saul was
in pursuit of me), All men are liars, all with whom he had to do, Saul
and all his courtiers; his friends, who he thought would stand by him,
deserted him and disowned him when he fell into disgrace at court. And
some think it is especially a reflection on Samuel, who had promised
him the kingdom, but deceived him; for, says he, I shall one day perish
by the hand of Saul, 1 Sam. xxvii. 1. Observe, 1. The faith of the best
of saints is not perfect, nor always alike strong and active. David
believed and spoke well (v. 10), but now, through unbelief, he spoke
amiss. 2. When we are under great and sore afflictions, especially if
they continue long, we are apt to grow weary, to despond, and almost to
despair of a good issue. Let us not therefore be harsh in censuring
others, but carefully watch over ourselves when we are in trouble, Ps.
xxxix. 1-3. 3. If good men speak amiss, it is in their haste, through
the surprise of a temptation, not deliberately and with premeditation,
as the wicked man, who sits in the seat of the scornful (Ps. i. 1),
sits and speaks against his brother, Ps. l. 19, 20. 4. What we speak
amiss, in haste, we must by repentance unsay again (as David, Ps. xxxi.
22), and then it shall not be laid to our charge. Some make this to be
no rash word of David's. He was greatly afflicted and forced to fly,
but he did not trust in man, nor make flesh his arm. No: he said, "All
men are liars; as men of low degree are vanity, so men of high degree
are a lie, and therefore my confidence was in God only, and in him I
cannot be disappointed." In this sense the apostle seems to take it.
Rom. iii. 4, Let God be true and every man a liar in comparison with
God. All men are fickle and inconstant, and subject to change; and
therefore let us cease from man and cleave to God.
III. His gratitude, v. 12, &c. God had been better to him than his
fears, and had graciously delivered him out of his distresses; and, in
consideration hereof,
1. He enquires what returns he shall make (v. 12): What shall I render
unto the Lord for all his benefits towards me? Here he speaks, (1.) As
one sensible of many mercies received from God--all his benefits. This
psalm seems to have been penned upon occasion of some one particular
benefit (v. 6, 7), but in that one he saw many and that one brought
many to mind, and therefore now he thinks of all God's benefits towards
him. Note, When we speak of God's mercies we should magnify them and
speak highly of them. (2.) As one solicitous and studious how to
express his gratitude: What shall I render unto the Lord? Not as if he
thought he could render any thing proportionable, or as a valuable
consideration for what he had received; we can no more pretend to give
a recompense to God than we can to merit any favour from him; but he
desired to render something acceptable, something that God would be
pleased with as the acknowledgment of a grateful mind. He asks God,
What shall I render? Asks the priest, asks his friends, or rather asks
himself, and communes with his own heart about it. Note, Having
received many benefits from God, we are concerned to enquire, What
shall we render?
2. He resolves what returns he will make.
(1.) He will in the most devout and solemn manner offer up his praises
and prayers to God, v. 13, 17. [1.] "I will take the cup of salvation,
that is, I will offer the drink-offerings appointed by the law, in
token of my thankfulness to God, and rejoice with my friends in God's
goodness to me;" this is called the cup of deliverance because drunk in
memory of his deliverance. The pious Jews had sometimes a cup of
blessing, at their private meals, which the master of the family drank
first of, with thanksgiving to God, and all at his table drank with
him. But some understand it not of the cup that he would present to
God, but of the cup that God would put into his hand. I will receive,
First, The cup of affliction. Many good interpreters understand it of
that cup, that bitter cup, which is yet sanctified to the saints, so
that to them it is a cup of salvation. Phil. i. 19, This shall turn to
my salvation; it is a means of spiritual health. David's sufferings
were typical of Christ's, and we, in ours, have communion with his, and
his cup was indeed a cup of salvation. "God, having bestowed so many
benefits upon me, whatever cup he shall put into my hands I will
readily take it, and not dispute it; welcome his holy will." Herein
David spoke the language of the Son of David. John xviii. 11, The cup
that my Father has given me, shall I not take it and drink it?
Secondly, The cup of consolation: "I will receive the benefits God
bestows upon me as from his hand, and taste his love in them, as that
which is the portion not only of my inheritance in the other world, but
of my cup in this." [2.] I will offer to thee the sacrifice of
thanksgiving, the thank-offerings which God required, Lev. vii. 11, 12,
&c. Note, Those whose hearts are truly thankful will express their
gratitude in thank-offerings. We must first give our ownselves to God
as living sacrifices (Rom. xii. 1, 2 Cor. viii. 5), and then lay out of
what we have for his honour in works of piety and charity. Doing good
and communicating are sacrifices with which God is well pleased (Heb.
xiii. 15, 16) and this must accompany our giving thanks to his name. If
God has been bountiful to us, the least we can do in return is to be
bountiful to the poor, Ps. xvi. 2, 3. Why should we offer that to God
which costs us nothing? [3.] I will call upon the name of the Lord.
This he had promised (v. 2) and here he repeats it, v. 13 and again v.
17. If we have received kindness from a man like ourselves, we tell him
that we hope we shall never trouble him again; but God is pleased to
reckon the prayers of his people an honour to him, and a delight, and
no trouble; and therefore, in gratitude for former mercies, we must
seek to him for further mercies, and continue to call upon him.
(2.) He will always entertain good thoughts of God, as very tender of
the lives and comforts of his people (v. 15): Precious in the sight of
the Lord is the death of his saints, so precious that he will not
gratify Saul, nor Absalom, nor any of David's enemies, with his death,
how earnestly soever they desire it. This truth David had comforted
himself with in the depth of his distress and danger; and, the event
having confirmed it, he comforts others with it who might be in like
manner exposed. God has a people, even in this world, that are his
saints, his merciful ones, or men of mercy, that have received mercy
from him and show mercy for his sake. The saints of God are mortal and
dying; nay, there are those that desire their death, and labour all
they can to hasten it, and sometimes prevail to be the death of them;
but it is precious in the sight of the Lord; their life is so (2 Kings
i. 13); their blood is so, Ps. lxxii. 14. God often wonderfully
prevents the death of his saints when there is but a step between them
and it; he takes special care about their death, to order it for the
best in all the circumstances of it; and whoever kills them, how light
soever they may make of it, they shall be made to pay dearly for it
when inquisition is made for the blood of the saints, Matt. xxiii. 35.
Though no man lays it to heart when the righteous perish, God will make
it to appear that he lays it to heart. This should make us willing to
die, to die for Christ, if we are called to it, that our death shall be
registered in heaven; and let that be precious to us which is so to
God.
(3.) He will oblige himself to be God's servant all his days. Having
asked, What shall I render? here he surrenders himself, which was more
than all burnt-offerings and sacrifice (v. 16): O Lord! truly I am thy
servant. Here is, [1.] The relation in which David professes to stand
to God: "I am thy servant; I choose to be so; I resolve to be so; I
will live and die in thy service." He had called God's people, who are
dear to him, his saints; but, when he comes to apply it to himself, he
does not say, Truly I am thy saint (that looked too high a title for
himself), but, I am thy servant. David was a king, and yet he glories
in this, that he was God's servant. It is no disparagement, but an
honour, to the greatest kings on earth, to be the servants of the God
of heaven. David does not here compliment God, as it is common among
men to say, I am your servant, Sir. No; "Lord, I am truly thy servant;
thou knowest all things, thou knowest that I am so." And he repeats it,
as that which he took pleasure in the thoughts of and which he was
resolved to abide by: "I am thy servant, I am thy servant. Let others
serve what master they will, truly I am they servant." [2.] The ground
of that relation. Two ways men came to be servants:--First, by birth.
"Lord, I was born in thy house; I am the son of thy handmaid, and
therefore thine." It, is a great mercy to be the children of godly
parents, as it obliges us to duty and is pleadable with God for mercy.
Secondly, By redemption. He that procured the release of a captive took
him for his servant. "Lord, thou hast loosed my bonds; those sorrows of
death that compassed me, thou hast discharged me from them, and
therefore I am thy servant, and entitled to thy protection as well as
obliged to thy work." The very bonds which thou hast loosed shall tie
me faster unto thee. Patrick.
(4.) He will make conscience of paying his vows and making good what he
had promised, not only that he would offer the sacrifices of praise,
which he had vowed to bring, but perform all his other engagements to
God, which he had laid himself under in the day of his affliction (v.
14): I will pay my vows; and again, (v. 18), now in the presence of all
his people. Note, Vows are debts that must be paid, for it is better
not to vow than to vow and not pay. He will pay his vows, [1.]
Presently; he will not, like sorry debtors, delay the payment of them,
or beg a day; but, "I will pay them now," Eccl. v. 4. [2.] Publicly; he
will not huddle up his praises in a corner, but what service he has to
do for God he will do it in the presence of all his people; nor for
ostentation, but to show that he was not ashamed of the service of God,
and that others might be invited to join with him. He will pay his vows
in the courts of the tabernacle, where there was a crowd of Israelites
attending, in the midst of Jerusalem, that he might bring devotion into
more reputation.
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P S A L M S
PSALM CXVII.
This psalm is short and sweet; I doubt the reason why we sing it so
often as we do is for the shortness of it; but, if we rightly
understood and considered it, we should sing it oftener for the
sweetness of it, especially to us sinners of the Gentiles, on whom it
casts a very favourable eye. Here is, I. A solemn call to all nations
to praise God, ver. 1. II. Proper matter for that praise suggested,
ver. 2. We are soon weary indeed of well-doing if, in singing this
psalm, we keep not up those pious and devout affections with which the
spiritual sacrifice of praise ought to be kindled and kept burning.
All Nations Admonished to Praise God.
1 O praise the Lord, all ye nations: praise him, all ye people. 2 For
his merciful kindness is great toward us: and the truth of the Lord
endureth for ever. Praise ye the Lord.
There is a great deal of gospel in this psalm. The apostle has
furnished us with a key to it (Rom. xv. 11), where he quotes it as a
proof that the gospel was to be preached to, and would be entertained
by, the Gentile nations, which yet was so great a stumbling-block to
the Jews. Why should that offend them when it is said, and they
themselves had often sung it, Praise the Lord, all you Gentiles, and
laud him, all you people. Some of the Jewish writers confess that this
psalm refers to the kingdom of the Messiah; nay, one of them has a
fancy that it consists of two verses to signify that in the days of the
Messiah God should be glorified by two sorts of people, by the Jews,
according to the law of Moses, and by the Gentiles, according to the
seven precepts of the sons of Noah, which yet should make one church,
as these two verses make one psalm. We have here,
I. The vast extent of the gospel church, v. 1. For many ages in Judah
only was God known and his name praised. The sons of Levi and the seed
of Israel praised him, but the rest of the nations praised gods of wood
and stone (Dan. v. 4), while there was no devotion at all paid, at
least none openly, that we know of, to the living and true God. But
here all nations are called to praise the Lord, which could not be
applied to the Old-Testament times, both because this call was not then
given to any of the Gentile nations, much less to all, in a language
they understood, and because, unless the people of the land became Jews
and were circumcised, they were not admitted to praise God with them.
But the gospel of Christ is ordered to be preached to all nations, and
by him the partition-wall is taken down, and those that were afar off
are made nigh. This was the mystery which was hidden in prophecy for
many ages, but was at length revealed in the accomplishment, That the
Gentiles should be fellow-heirs, Eph. iii. 3, 6. Observe here, 1. Who
should be admitted into the church--all nations and all people. The
original words are the same that are used for the heathen that rage and
the people that imagine against Christ (Ps. ii. 1); those that had been
enemies to his kingdom should become his willing subjects. The gospel
of the kingdom was to be preached to all the world, for a witness to
all nations, Matt. xxiv. 14; Mark xvi. 15. All nations shall be called,
and to some of all nations the call shall be effectual, and they shall
be discipled. 2. How their admission into the church is foretold--by a
repeated call to praise him. The tidings of the gospel, being sent to
all nations, should give them cause to praise God; the institution of
gospel-ordinances would give them leave and opportunity to praise God;
and the power of gospel-grace would give them hearts to praise him.
Those are highly favoured whom God invites by his word and inclines by
his Spirit to praise him, and so makes to be to him for a name and a
praise, Jer. xiii. 11. See Rev. vii. 9, 10.
II. The unsearchable riches of gospel-grace, which are to be the matter
or our praise, v. 2. In the gospel, those celebrated attributes of God,
his mercy and his truth, shine most brightly in themselves and most
comfortably to us; and the apostle, where he quotes this psalm, takes
notice of these as the two great things for which the Gentiles should
glorify God (Rom. xv. 8, 9), for the truth of God and for his mercy. We
that enjoy the gospel have reason to praise the Lord, 1. For the power
of his mercy: His merciful kindness is great towards us; it is strong
(so the word signifies); it is mighty for the pardon of mighty sins
(Amos v. 12) and for the working out of a mighty salvation. 2. For the
perpetuity of his truth: The truth of the Lord endures for ever. It was
mercy, mere mercy, to the Gentiles, that the gospel was sent among
them. It was merciful kindness prevailing towards them above their
deserts; and in it the truth of the Lord, of his promise made unto the
fathers, endures for ever; for, though the Jews were hardened and
expelled, yet the promise took its effect in the believing Gentiles,
the spiritual seed of Abraham. God's mercy is the fountain of all our
comforts and his truth the foundation of all our hopes, and therefore
for both we must praise the Lord.
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P S A L M S
PSALM CXVIII.
It is probable that David penned this psalm when he had, after many a
story, weathered his point at last, and gained a full possession of the
kingdom to which he had been anointed. He then invites and stirs up his
friends to join with him, not only in a cheerful acknowledgment of
God's goodness and a cheerful dependence upon that goodness for the
future, but in a believing expectation of the promised Messiah, of
whose kingdom and his exaltation to it his were typical. To him, it is
certain, the prophet here bears witness, in the latter part of the
psalm. Christ himself applies it to himself (Matt. xxi. 42), and the
former part of the psalm may fairly, and without forcing, be
accommodated to him and his undertaking. Some think it was first
calculated for the solemnity of the bringing of the ark to the city of
David, and was afterwards sung at the feast of tabernacles. In it, I.
David calls upon all about him to give to God the glory of his
goodness, ver. 1-4. II. He encourages himself and others to trust in
God, from the experience he had had of God's power and pity in the
great and kind things he had done for him, ver. 5-18. III. He gives
thanks for his advancement to the throne, as it was a figure of the
exaltation of Christ, ver. 19-23. IV. The people, the priests, and the
psalmist himself, triumph in the prospect of the Redeemer's kingdom,
ver. 24-29. In singing this psalm we must glorify God for his goodness,
his goodness to us, and especially his goodness to us in Jesus Christ.
Goodness of God Celebrated; Grateful Acknowledgments.
1 O give thanks unto the Lord; for he is good: because his mercy
endureth for ever. 2 Let Israel now say, that his mercy endureth for
ever. 3 Let the house of Aaron now say, that his mercy endureth for
ever. 4 Let them now that fear the Lord say, that his mercy endureth
for ever. 5 I called upon the Lord in distress: the Lord answered me,
and set me in a large place. 6 The Lord is on my side; I will not
fear: what can man do unto me? 7 The Lord taketh my part with them
that help me: therefore shall I see my desire upon them that hate me.
8 It is better to trust in the Lord than to put confidence in man. 9
It is better to trust in the Lord than to put confidence in princes.
10 All nations compassed me about: but in the name of the Lord will I
destroy them. 11 They compassed me about; yea, they compassed me
about: but in the name of the Lord I will destroy them. 12 They
compassed me about like bees; they are quenched as the fire of thorns:
for in the name of the Lord I will destroy them. 13 Thou hast thrust
sore at me that I might fall: but the Lord helped me. 14 The Lord is
my strength and song, and is become my salvation. 15 The voice of
rejoicing and salvation is in the tabernacles of the righteous: the
right hand of the Lord doeth valiantly. 16 The right hand of the Lord
is exalted: the right hand of the Lord doeth valiantly. 17 I shall
not die, but live, and declare the works of the Lord. 18 The Lord
hath chastened me sore: but he hath not given me over unto death.
It appears here, as often as elsewhere, that David had his heart full
of the goodness of God. He loved to think of it, loved to speak of it,
and was very solicitous that God might have the praise of it and others
the comfort of it. The more our hearts are impressed with a sense of
God's goodness the more they will be enlarged in all manner of
obedience. In these verses,
I. He celebrates God's mercy in general, and calls upon others to
acknowledge it, from their own experience of it (v. 1): O give thanks
unto the Lord, for he is not only good in himself, but good to you, and
his mercy endures for ever, not only in the everlasting fountain, God
himself, but in the never-failing streams of that mercy, which shall
run parallel with the longest line of eternity, and in the chosen
vessels of mercy, who will be everlasting monuments of it. Israel, and
the house of Aaron, and all that fear God, were called upon to trust in
God (Ps. cxv. 9-11); here they are called upon to confess that his
mercy endures for ever, and so to encourage themselves to trust in him,
v. 2-4. Priests and people, Jews and proselytes, must all own God's
goodness, and all join in the same thankful song; if they can say no
more, let them say this for him, that his mercy endures for ever, that
they have had experience of it all their days, and confide in it for
good things that shall last for ever. The praises and thanksgivings of
all that truly fear the Lord shall be as pleasing to him as those of
the house of Israel or the house of Aaron.
II. He preserves an account of God's gracious dealings with him in
particular, which he communicates to others, that they might thence
fetch both songs of praise and supports of faith, and both ways God
would have the glory. David had, in his time, waded through a great
deal of difficulty, which gave him great experience of God's goodness.
Let us therefore observe here,
1. The great distress and danger that he had been in, which he reflects
upon for the magnifying of God's goodness to him in his present
advancement. There are many who, when they are lifted up, care not for
hearing or speaking of their former depressions; but David takes all
occasions to remember his own low estate. He was in distress (v. 5),
greatly straitened and at a loss; there were many that hated him (v.
7), and this could not but be a great grief to one of an ingenuous
spirit, that strove to gain the good affections of all. All nations
compassed me about, v. 10. All the nations adjacent to Israel set
themselves to give disturbance to David, when he had newly come to the
throne, Philistines, Moabites, Syrians, Ammonites, &c. We read of his
enemies round about; they were confederate against him, and thought to
cut off all succours from him. This endeavour of his enemies to
surround him is repeated (v. 11): They compassed me about, yea, they
compassed me about, which intimates that they were virulent and
violent, and, for a time, prevalent, in their attempts against him, and
when put into disorder they rallied again and pushed on their design.
They compassed me about like bees, so numerous were they, so noisy, so
vexatious; they came flying upon him, came upon him in swarms, set upon
him with their malignant stings; but it was to their own destruction,
as the bee, they say, loses her life with her sting, Animamque in
vulnere ponit--She lays down her life in the wound. Lord, how are those
increased that trouble me! Two ways David was brought into
trouble:--(1.) By the injuries that men did him (v. 13): Thou (O
enemy!) hast thrust sore at me, with many a desperate push, that I
might fall into sin and into ruin. Thrusting thou hast thrust at me (so
the word is), so that I was ready to fall. Satan is the great enemy
that thrusts sorely at us by his temptations, to cast us down from our
excellency, that we may fall from our God and from our comfort in him;
and, if Go had not upheld us by his grace, his thrusts would have been
fatal to us. (2.) By the afflictions which God laid upon him (v. 18):
The Lord has chastened me sore. Men thrust at him for his destruction;
God chastened him for his instruction. They thrust at him with the
malice of enemies; God chastened him with the love and tenderness of a
Father. Perhaps he refers to the same trouble which God, the author of
it, designed for his profit, that by it he might partake of his
holiness (Heb. xii. 10, 11); howbeit, men, who were the instruments of
it, meant not so, neither did their heart think so, but it was in their
heart to cut off and destroy, Isa. x. 7. What men intend for the
greatest mischief God intends for the greatest good, and it is easy to
say whose counsel shall stand. God will sanctify the trouble to his
people, as it is his chastening, and secure the good he designs; and he
will guard them against the trouble, as it is the enemies' thrusting,
and secure them from the evil they design, and then we need not fear.
This account which David gives of his troubles is very applicable to
our Lord Jesus. Many there were that hated him, hated him without a
cause. They compassed him about; Jews and Romans surrounded him. They
thrust sorely at him; the devil did so when he tempted him; his
persecutors did so when they reviled him; nay, the Lord himself
chastened him sorely, bruised him, and put him to grief, that by his
stripes we might be healed.
2. The favour God vouchsafed to him in his distress. (1.) God heard his
prayer (v. 5): "He answered me with enlargements; he did more for me
than I was able to ask; he enlarged my heart in prayer and yet gave
more largely than I desired." He answered me, and set me in a large
place (so we read it), where I had room to bestir myself, room to enjoy
myself, and room to thrive; and the large place was the more
comfortable because he was brought to it out of distress, Ps. iv. 1.
(2.) God baffled the designs of his enemies against him: They are
quenched as the fire of thorns (v. 12), which burns furiously for a
while, makes a great noise and a great blaze, but is presently out, and
cannot do the mischief that it threatened. Such was the fury of David's
enemies; such is the laughter of the fool, like the crackling of thorns
under a pot (Eccl. vii. 6), and such is the anger of the fool, which
therefore is not to be feared, any more than his laughter is to be
envied, but both to be pitied. They thrust sorely at him, but the Lord
helped him (v. 13), helped him to keep his feet and maintain his
ground. Our spiritual enemies would, long before this, have been our
ruin if God had not been our helper. (3.) God preserved his life when
there was but a step between him and death (v. 18): "He has chastened
me, but he has not given me over unto death, for he has not given me
over to the will of my enemies." To this St. Paul seems to refer in 2
Cor. vi. 9. As dying, and behold we live; as chastened, and not killed.
We ought not therefore, when we are chastened sorely, immediately to
despair of life, for God sometimes, in appearance, turns men to
destruction, and yet says, Return; says unto them, Live.
This also is applicable to Jesus Christ. God answered him, and set him
in a large place. He quenched the fire of his enemies; rage, which did
but consume themselves; for through death he destroyed him that had the
power of death. He helped him through his undertaking; and thus far he
did not give him over unto death that he did not leave him in the
grave, nor suffer him to see corruption. Death had no dominion over
him.
3. The improvement he made of this favour. (1.) It encouraged him to
trust in God; from his own experience he can say, It is better, more
wise, more comfortable, and more safe, there is more reason for it, and
it will speed better, to trust in the Lord, than to put confidence in
man, yea, though it be in princes, v. 8, 9. He that devotes himself to
God's guidance and government, with an entire dependence upon God's
wisdom, power, and goodness, has a better security to make him easy
than if all the kings and potentates of the earth should undertake to
protect him. (2.) It enabled him to triumph in that trust. [1.] He
triumphs in God, and in his relation to him and interest in him (v. 6):
"The Lord is on my side. He is a righteous God, and therefore espouses
my righteous cause and will plead it." If we are on God's side, he is
on ours; if we be for him and with him, he will be for us and with us
(v. 7): "The Lord takes my part, and stands up for me, with those that
help me. He is to me among my helpers, and so one of them that he is
all in all both to them and me, and without him I could not help myself
nor could any friend I have in the world help me." Thus (v. 14), "The
Lord is my strength and my song; that is, I make him so (without him I
am weak and sad, but on him I stay myself as my strength, both for
doing and suffering, and in him I solace myself as my song, by which I
both express my joy and ease my grief), and, making him so, I find him
so: he strengthens my heart with his graces and gladdens my heart with
his comforts." If God be our strength, he must be our song; if he work
all our works in us, he must have all praise and glory from us. God is
sometimes the strength of his people when he is not their song; they
have spiritual supports when they want spiritual delights. But, if he
be both to us, we have abundant reason to triumph in him; for, he be
our strength and our song, he has become not only our Saviour, but our
salvation; for his being our strength is our protection to the
salvation, and his being our song is an earnest and foretaste of the
salvation. [2.] He triumphs over his enemies. Now shall his head be
lifted up above them; for, First, He is sure they cannot hurt him: "God
is for me, and then I will not fear what man can do against me," v. 6.
He can set them all at defiance, and is not disturbed at any of their
attempts. "They can do nothing to me but what God permits them to do;
they can do no real damage, for they cannot separate between me and
God; they cannot do any thing but what God can make to work for my
good. The enemy is a man, a depending creature, whose power is limited,
and subordinate to a higher power, and therefore I will not fear him."
Who art thou, that thou shouldst be afraid of a man that shall die?
Isa. li. 12. The apostle quotes this, with application to all
Christians, Heb. xiii. 6. They may boldly say, as boldly as David
himself, The Lord is my helper, and I will not fear what man shall do
unto me; let him do his worst. Secondly, He is sure that he shall be
too hard for them at last: "I shall see my desire upon those that hate
me (v. 7); I shall see them defeated in their designs against me; nay,
In the name of the Lord I will destroy them (v. 10-12); I trust in the
name of the Lord that I shall destroy them, and in his name I will go
forth against them, depending on his strength, by warrant from him, and
with an eye to his glory, not confiding in myself nor taking vengeance
for myself." Thus he went forth against Goliath, in the name of the God
of Israel, 1 Sam. xvii. 45. David says this as a type of Christ, who
triumphed over the powers of darkness, destroyed them, and made a show
of them openly. [3.] He triumphs in an assurance of the continuance of
his comfort, his victory, and his life. First, Of his comfort (v. 15):
The voice of rejoicing and salvation is in the tabernacles of the
righteous, and in mine particularly, in my family. The dwellings of the
righteous in this world are but tabernacles, mean and movable; here we
have no city, no continuing city. But these tabernacles are more
comfortable to them than the palaces of the wicked are to them; for in
the house where religion rules, 1. There is salvation; safety from
evil, earnests of eternal salvation, which has come to this house, Luke
xix. 9. 2. Where there is salvation there is cause for rejoicing, for
continual joy in God. Holy joy is called the joy of salvation, for in
that there is abundant matter for joy. 3. Where there is rejoicing
there ought to be the voice of rejoicing, that is, praise and
thanksgiving. Let God be served with joyfulness and gladness of heart,
and let the voice of that rejoicing be heard daily in our families, to
the glory of God and encouragement of others. Secondly, Of his victory:
The right hand of the Lord does valiantly (v. 15) and is exalted; for
(as some read it) it has exalted me. The right hand of God's power is
engaged for his people, and it acts vigorously for them and therefore
victoriously. For what difficulty can stand before the divine valour?
We are weak, and act but cowardly for ourselves; but God is mighty, and
acts valiantly for us, with jealousy and resolution, Isa. lxiii. 5, 6.
There is spirit, as well as strength, in all God's operations for his
people. And, when God's right hand does valiantly for our salvation, it
ought to be exalted in our praises. Thirdly, Of his life (v. 17): "I
shall not die by the hands of my enemies that seek my life, but live
and declare the works of the Lord; I shall live a monument of God's
mercy and power; his works shall be declared in me, and I will make it
the business of my life to praise and magnify God, looking upon that as
the end of my preservation." Note, It is not worth while to live for
any other purpose than to declare the works of God, for his honour and
the encouragement of others to serve him and trust in him. Such as
these were the triumphs of the Son of David in the assurance he had of
the success of his undertaking and that the good pleasure of the Lord
should prosper in his hand.
David Triumphs in God; The Humiliation and Exaltation of the Messiah.
19 Open to me the gates of righteousness: I will go into them, and I
will praise the Lord: 20 This gate of the Lord, into which the
righteous shall enter. 21 I will praise thee: for thou hast heard me,
and art become my salvation. 22 The stone which the builders refused
is become the head stone of the corner. 23 This is the Lord's doing;
it is marvellous in our eyes. 24 This is the day which the Lord hath
made; we will rejoice and be glad in it. 25 Save now, I beseech thee,
O Lord: O Lord, I beseech thee, send now prosperity. 26 Blessed be he
that cometh in the name of the Lord: we have blessed you out of the
house of the Lord. 27 God is the Lord, which hath showed us light:
bind the sacrifice with cords, even unto the horns of the altar. 28
Thou art my God, and I will praise thee: thou art my God, I will exalt
thee. 29 O give thanks unto the Lord; for he is good: for his mercy
endureth for ever.
We have here an illustrious prophecy of the humiliation and exaltation
of our Lord Jesus, his sufferings, and the glory that should follow.
Peter thus applies it directly to the chief priests and scribes, and
none of them could charge him with misapplying it, Acts iv. 11. Now
observe here,
I. The preface with which this precious prophecy is introduced, v.
19-21. 1. The psalmist desires admission into the sanctuary of God,
there to celebrate the glory of him that cometh in the name of the
Lord: Open to me the gates of righteousness. So the temple-gates are
called, because they were shut against the uncircumcised, and forbade
the stranger to come nigh, as the sacrifices there offered are called
sacrifices of righteousness. Those that would enter into communion with
God in holy ordinances must become humble suitors to God for admission.
And when the gates of righteousness are opened to us we must go into
them, must enter into the holiest, as far as we have leave, and praise
the Lord. Our business within God's gates is to praise God; therefore
we should long till the gates of heaven be opened to us, that we may go
into them to dwell in God's house above, where we shall be still
praising him. 2. He sees admission granted him (v. 20): This is the
gate of the Lord, the gate of his appointing, into which the righteous
shall enter; as if he had said, "The gate you knocked at is opened, and
you are welcome. Knock, and it shall be opened unto you." Some by this
gate understand Christ, by whom we are taken into fellowship with God
and our praises are accepted; he is the way; there is no coming to the
Father but by him (John xiv. 6), he is the door of the sheep (John x.
9); he is the gate of the temple, by whom, and by whom only, the
righteous, and they only, shall enter, and come into God's
righteousness, as the expression is, Ps. lxix. 27. The psalmist
triumphs in the discovery that the gate of righteousness, which had
been so long shut, and so long knocked at, was now at length opened. 3.
He promises to give thanks to God for this favour (v. 21): I will
praise thee. Those that saw Christ's day at so great a distance saw
cause to praise God for the prospect; for in him they saw that God had
heard them, had heard the prayers of the Old-Testament saints for the
coming of the Messiah, and would be their salvation.
II. The prophecy itself, v. 22, 23. This may have some reference to
David's preferment; he was the stone which Saul and his courtiers
rejected, but was by the wonderful providence of God advanced to be the
headstone of the building. But its principal reference is to Christ;
and here we have, 1. His humiliation. He is the stone which the
builders refused; he is the stone cut out of the mountain without
hands, Dan. ii. 34. He is a stone, not only for strength, and firmness,
and duration, but for life, in the building of the spiritual temple;
and yet a precious stone (1 Pet. ii. 6), for the foundation of the
gospel-church must be sapphires, Isa. liv. 11. This stone was rejected
by the builders, by the rulers and people of the Jews (Acts iv. 8, 10,
11); they refused to own him as the stone, the Messiah promised; they
would not build their faith upon him nor join themselves to him; they
would make no use of him, but go on in their building without him; they
denied him in the presence of Pilate (Acts iii. 13) when they said, We
have no king but Cæsar. They trampled upon this stone, threw it among
the rubbish out of the city; nay, they stumbled at it. This was a
disgrace to Christ, but it proved the ruin of those that thus made
light of him. Rejecters of Christ are rejected of God. 2. His
exaltation. He has become the headstone of the corner; he is advanced
to the highest degree both of honour and usefulness, to be above all,
and all in all. He is the chief corner-stone in the foundation, in whom
Jew and Gentile are united, that they may be built up one holy house.
He is the chief top-stone in the corner, in whom the building is
completed, and who must in all things have the pre-eminence, as the
author and finisher of our faith. Thus highly has God exalted him,
because he humbled himself; and we, in compliance with God's design,
must make him the foundation of our hope, the centre of our unity, and
the end of our living. To me to live is Christ. 3. The hand of God in
all this: This is the Lord's doing; it is from the Lord; it is with the
Lord; it is the product of his counsel; it is his contrivance. Both the
humiliation and the exaltation of the Lord Jesus were his work, Acts
ii. 23; iv. 27, 28. He sent him, sealed him; his hand went with him
throughout his whole undertaking, and from first to last he did his
Father's will; and this ought to be marvellous in our eyes. Christ's
name is Wonderful; and the redemption he wrought out is the most
amazing of all God's works of wonder; it is what the angels desire to
look into, and will be admiring to eternity; much more ought we to
admire it, who owe our all to it. Without controversy, great is the
mystery of godliness.
III. The joy wherewith it is entertained and the acclamations which
attend this prediction.
1. Let the day be solemnized to the honour of God with great joy (v.
24): This is the day the Lord has made. The whole time of the
gospel-dispensation, that accepted time, that day of salvation, is what
the Lord has made so; it is a continual feast, which ought to be kept
with joy. Or it may very fitly be understood of the Christian sabbath,
which we sanctify in remembrance of Christ's resurrection, when the
rejected stone began to be exalted; and so, (1.) Here is the doctrine
of the Christian sabbath: It is the day which the Lord has made, has
made remarkable, made holy, has distinguished from other days; he has
made it for man: it is therefore called the Lord's day, for it bears
his image and superscription. (2.) The duty of the sabbath, the work of
the day that is to be done in his day: We will rejoice and be glad in
it, not only in the institution of the day, that there is such a day
appointed, but in the occasion of it, Christ's becoming the head of the
corner. This we ought to rejoice in both as his honour and our
advantage. Sabbath days must be rejoicing days, and then they are to us
as the days of heaven. See what a good Master we serve, who, having
instituted a day for his service, appoints it to be spent in holy joy.
2. Let the exalted Redeemer be met, and attended, with joyful hosannas,
v. 25, 26.
(1.) Let him have the acclamations of the people, as is usual at the
inauguration of a prince. Let every one of his loyal subjects shout for
joy, Save now, I beseech thee, O Lord! This is like Vivat rex--Long
live the king, and expresses a hearty joy for his accession to the
crown, an entire satisfaction in his government, and a zealous
affection to the interests and honour of it. Hosanna signifies, Save
now, I beseech thee. [1.] "Lord, save me, I beseech thee; let this
Saviour be my Saviour, and, in order to that, my ruler; let me be taken
under his protection and owned as one of his willing subjects. His
enemies are my enemies; Lord, I beseech thee, save me from them. Send
me an interest in that prosperity which his kingdom brings with it to
all those that entertain it. Let my soul prosper and be in health, in
that peace and righteousness which his government brings, Ps. lxxii. 3.
Let me have victory over those lusts that war against my soul, and let
divine grace go on in my heart conquering and to conquer." [2.] "Lord,
preserve him, I beseech thee, even the Saviour himself, and send him
prosperity in all his undertakings; give success to his gospel, and let
it be mighty, through God, to the pulling down of strong-holds and
reducing souls to their allegiance to him. Let his name be sanctified,
his kingdom come, his will be done." Thus let prayer be made for him
continually, Ps. lxxii. 15. On the Lord's day, when we rejoice and are
glad in his kingdom, we must pray for the advancement of it more and
more, and its establishment upon the ruins of the devil's kingdom. When
Christ made his public entry into Jerusalem he was thus met by his
well-wishers (Matt. xxi. 9): Hosanna to the Son of David; long live
King Jesus; let him reign for ever.
(2.) Let the priests, the Lord's ministers, do their part in this great
solemnity, v. 26. [1.] Let them bless the prince with their praises:
Blessed is he that cometh in the name of the Lord. Jesus Christ is he
that cometh--ho erchomenos, he that was to come and is yet to come
again, Rev. i. 8. He comes in the name of the Lord, with a commission
from him, to act for him, to do his will and to seek his glory; and
therefore we must say, Blessed be he that cometh; we must rejoice that
he has come; we must speak well of him, admire him, and esteem him
highly, as one we are eternally obliged to, call him blessed Jesus,
blessed for ever, Ps. xlv. 2. We must bid him welcome into our hearts,
saying, "Come in, thou blessed of the Lord; come in by thy grace and
Spirit, and take possession of me for thy own." We must bless his
faithful ministers that come in his name, and receive them for his
sake, Isa. lii. 7; John xiii. 20. We must pray for the enlargement and
edification of his church, for the ripening of things for his second
coming, and then that he who has said, Surely I come quickly, would
even so come. [2.] Let them bless the people with their prayers: We
have blessed you out of the house of the Lord. Christ's ministers are
not only warranted, but appointed to pronounce a blessing, in his name,
upon all his loyal subjects that love him and his government in
sincerity, Eph. vi. 24. We assure you that in and through Jesus Christ
you are blessed; for he came to bless you. "You are blessed out of the
house of the Lord, that is, with spiritual blessings in heavenly places
(Eph. i. 3), and therefore have reason to bless him who has thus
blessed you."
3. Let sacrifices of thanksgiving be offered to his honour who offered
for us the great atoning sacrifice, v. 27. Here is, (1.) The privilege
we enjoy by Jesus Christ: God is the Lord who has shown us light. God
is Jehovah, is known by that name, a God performing what he has
promised and perfecting what he has begun, Exod. vi. 3. He has shown us
light, that is, he has given us the knowledge of himself and his will.
He has shined upon us (so some); he has favoured us, and lifted up upon
us the light of his countenance; he has given us occasion for joy and
rejoicing, which is light to the soul, by giving us a prospect of
everlasting light in heaven. The day which the Lord has made brings
light with it, true light. (2.) The duty which this privilege calls
for: Bind the sacrifice with cords, that, being killed, the blood of it
may be sprinkled upon the horns of the altar, according to the law; or
perhaps it was the custom (though we read not of it elsewhere) to bind
the sacrifice to the horns of the altar while things were getting ready
for the slaying of it. Or this may have a peculiar significancy here;
the sacrifice we are to offer to God, in gratitude for redeeming love,
is ourselves, not to be slain upon the altar, but living sacrifices
(Rom. xii. 1), to be bound to the altar, spiritual sacrifices of prayer
and praise, in which our hearts must be fixed and engaged, as the
sacrifice was bound with cords to the horns of the altar, not to start
back.
4. The psalmist concludes with his own thankful acknowledgments of
divine grace, in which he calls upon others to join with him, v. 28,
29. (1.) He will praise God himself, and endeavour to exalt him in his
own heart and in the hearts of others, and this because of his
covenant-relation to him and interest in him: "Thou art my God, on whom
I depend, and to whom I am devoted, who ownest me and art owned by me;
and therefore I will praise thee." (2.) He will have all about him to
give thanks to God for these glad tidings of great joy to all people,
that there is a Redeemer, even Christ the Lord. In him it is that God
is good to man and that his mercy endures for ever; in him the covenant
of grace is made, and in him it is made sure, made good, and made an
everlasting covenant. He concludes this psalm as he began it (v. 1),
for God's glory must be the Alpha and Omega, the beginning and the end,
of all our addresses to him. Hallowed by thy name, and thine is the
glory. And this fitly closes a prophecy of Christ. The angels give
thanks for man's redemption. Glory to God in the highest (Luke ii. 14),
for there is on earth peace, to which we must echo with our hosannas,
as they did, Luke xix. 38. Peace in heaven to us through Christ, and
therefore glory in the highest.
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P S A L M S
PSALM CXIX.
This is a psalm by itself, like none of the rest; it excels them all,
and shines brightest in this constellation. It is much longer than any
of them more than twice as long as any of them. It is not making long
prayers that Christ censurers, but making them for a pretence, which
intimates that they are in themselves good and commendable. It seems to
me to be a collection of David's pious and devout ejaculations, the
short and sudden breathings and elevations of his soul to God, which he
wrote down as they occurred, and, towards the latter end of his time,
gathered out of his day-book where they lay scattered, added to them
many like words, and digested them into this psalm, in which there is
seldom any coherence between the verses, but, like Solomon's proverbs,
it is a chest of gold rings, not a chain of gold links. And we may not
only learn, by the psalmist's example, to accustom ourselves to such
pious ejaculations, which are an excellent means of maintaining
constant communion with God, and keeping the heart in frame for the
more solemn exercises of religion, but we must make use of the
psalmist's words, both for the exciting and for the expressing of our
devout affections; what some have said of this psalm is true, "He that
shall read it considerately, it will either warm him or shame him." The
composition of it is singular and very exact. It is divided into
twenty-two parts, according to the number of the letters of the Hebrew
alphabet, and each part consists of eight verses, all the verses of the
first part beginning with Aleph, all the verses of the second with
Beth, and so on, without any flaw throughout the whole psalm.
Archbishop Tillotson says, It seems to have more of poetical skill and
number in it than we at this distance can easily understand. Some have
called it the saints' alphabet; and it were to be wished we had it as
ready in our memories as the very letters of our alphabet, as ready as
our A B C. Perhaps the penman found it of use to himself to observe
this method, as it obliged him to seek for thoughts, and search for
them, that he might fill up the quota of every part; and the letter he
was to begin with might lead him to a word which might suggest a good
sentence; and all little enough to raise any thing that is good in the
barren soil of our hearts. However, it would be of use to the learners,
a help to them both in committing it to memory and in calling it to
mind upon occasion; by the letter the first word would be got, and that
would bring in the whole verse; thus young people would the more easily
learn it by heart and retain it the better even in old age. If any
censure it as childish and trifling, because acrostics are now quite
out of fashion, let them know that the royal psalmist despises their
censure; he is a teacher of babes, and, if this method may be
beneficial to them, he can easily stoop to it; if this to be vile, he
will be yet more vile.
II. The general scope and design of it is to magnify the law, and make
it honourable; to set forth the excellency and usefulness of divine
revelation, and to recommend it to us, not only for the entertainment,
but for the government, of ourselves, by the psalmist's own example,
who speaks by experience of the benefit of it, and of the good
impressions made upon him by it, for which he praises God, and
earnestly prays, from first to last, for the continuance of God's grace
with him, to direct and quicken him in the way of his duty. There are
ten different words by which divine revelation is called in this psalm,
and they are synonymous, each of them expressive of the whole compass
of it (both that which tells us what God expects from us and that which
tells us that we may expect from him) and of the system of religion
which is founded upon it and guided by it. The things contained in the
scripture, and drawn from it, are here called, 1. God's law, because
they are enacted by him as our Sovereign. 2. His way, because they are
the rule both of his providence and of our obedience. 3. His
testimonies, because they are solemnly declared to the world and
attested beyond contradiction. 4. His commandments, because given with
authority, and (as the word signifies) lodged with us as a trust. 5.
His precepts, because prescribed to us and not left indifferent. 6. His
word, or saying, because it is the declaration of his mind, and Christ,
the essential eternal Word, is all in all in it. 7. His judgments,
because framed in infinite wisdom, and because by them we must both
judge and be judged. 8. His righteousness, because it is all holy,
just, and good, and the rule and standard of righteousness. 9. His
statutes, because they are fixed and determined, and of perpetual
obligation. His truth, or faithfulness, because the principles upon
which the divine law is built are eternal truths. And I think there is
but one verse (it is ver. 122) in all this long psalm in which there is
not one or other of these ten words; only in three or four they are
used concerning God's providence or David's practice (as ver. 75, 84,
121), and ver. 132 they are called God's name. The great esteem and
affection David had for the word of God is the more admirable
considering how little he had of it, in comparison with what we have,
no more perhaps in writing than the first books of Moses, which were
but the dawning of this day, which may shame us who enjoy the full
discoveries of divine revelation and yet are so cold towards it. In
singing this psalm there is work for all the devout affections of a
sanctified soul, so copious, so various, is the matter of it. We here
find that in which we must give glory to God both as our ruler and
great benefactor, that in which we are to teach and admonish ourselves
and one another (so many are the instructions which we here find about
a religious life), and that in which we are to comfort and encourage
ourselves and one another, so many are the sweet experiences of one
that lived such a life. Here is something or other to suit the case of
every Christian. Is any afflicted? Is any merry? Each will find that
here which is proper for him. And it is so far from being a tedious
repetition of the same thing, as may seem to those who look over it
cursorily, that, if we duly meditate upon it, we shall find almost
every verse has a new thought and something in it very lively. And
this, as many other of David's psalms, teaches us to be sententious in
our devotions, both alone and when others join with us; for,
ordinarily, the affections, especially of weaker Christians, are more
likely to be raised and kept by short expressions, the sense of which
lies in a little compass, than by long and laboured periods.
1. ALEPH.
1 Blessed are the undefiled in the way, who walk in the law of the
Lord. 2 Blessed are they that keep his testimonies, and that seek him
with the whole heart. 3 They also do no iniquity: they walk in his
ways.
The psalmist here shows that godly people are happy people; they are,
and shall be, blessed indeed. Felicity is the thing we all pretend to
aim at and pursue. He does not say here wherein it consists; it is
enough for us to know what we must do and be that we may attain to it,
and that we are here told. All men would be happy, but few take the
right way; God has here laid before us the right way, which we may be
sure will end in happiness, though it be strait and narrow.
Blessednesses are to the righteous; all manner of blessedness. Now
observe the characters of the happy people. Those are happy, 1. Who
make the will of God the rule of all their actions, and govern
themselves, in their whole conversation, by that rule: They walk in the
law of the Lord, v. 1. God's word is a law to them, not only in this or
that instance, but in the whole course of their conversation; they walk
within the hedges of that law, which they dare not break through by
doing any thing it forbids; and they walk in the paths of that law,
which they will not trifle in, but press forward in them towards the
mark, taking every step by rule and never walking at all adventures.
This is walking in God's ways (v. 3), the ways which he has marked out
to us and has appointed us to walk in. It will not serve us to make
religion the subject of our discourse, but we must make it the rule of
our walk; we must walk in his ways, not in the way of the world, or of
our own hearts, Job xxiii. 10, 11; xxxi. 7. 2. Who are upright and
honest in their religion--undefiled in the way, not only who keep
themselves pure from the pollutions of actual sin, unspotted from the
world, but who are habitually sincere in their intentions, in whose
spirit there is no guile, who are really as good as they seem to be and
row the same way as they look. 3. Who are true to the trust reposed in
them as God's professing people. It was the honour of the Jews that to
them were committed the oracles of God; and blessed are those who
preserve pure and entire that sacred deposit, who keep his testimonies
as a treasure of inestimable value, keep them as the apple of their
eye, so keep them as to carry the comfort of them themselves to another
world and leave the knowledge and profession of them to those who shall
come after them in this world. Those who would walk in the law of the
Lord must keep his testimonies, that is, his truths. Those will not
long make conscience of good practices who do not adhere to good
principles. Or his testimonies may denote his covenant; the ark of the
covenant is called the ark of the testimony. Those do not keep covenant
with God who do not keep the commandments of God. 4. Who have a single
eye to God as their chief good and highest end in all they do in
religion (v. 2): They seek him with their whole heart. They do not seek
themselves and their own things, but God only; this is that which they
aim at, that God may be glorified in their obedience and that they may
be happy in God's acceptance. He is, and will be, the rewarder, the
reward, of all those who thus seek him diligently, seek him with the
heart, for that is it that God looks at and requires; and with the
whole heart, for if the heart be divided between him and the world it
is faulty. 5. Who carefully avoid all sin (v. 3): They do no iniquity;
they do not allow themselves in any sin; they do not commit it as those
do who are the servants of sin; they do not make a practice of it, do
not make a trade of it. They are conscious to themselves of much
iniquity that clogs them in the ways of God, but not of that iniquity
which draws them out of those ways. Blessed and holy are those who thus
exercise themselves to have always consciences void of offence.
4 Thou hast commanded us to keep thy precepts diligently. 5 O that my
ways were directed to keep thy statutes! 6 Then shall I not be
ashamed, when I have respect unto all thy commandments.
We are here taught, 1. To own ourselves under the highest obligations
to walk in God's law. The tempter would possess men with an opinion
that they are at their liberty whether they will make the word of God
their rule or no, that, though it may be good, yet it is not so
necessary as they are made to believe it is. He taught our first
parents to question the command: Hath God said, You shall not eat? And
therefore we are concerned to be well established in this (v. 4): Thou
hast commanded us to keep thy precepts, to make religion our rule; and
to keep them diligently, to make religion our business and to mind it
carefully and constantly. We are bound, and must obey at our peril. 2.
To look up to God for wisdom and grace to do so (v. 5): O that my ways
were directed accordingly! not only that all events concerning us may
be so ordered and disposed by the providence of God as not to be in any
thing a hindrance to us, but a furtherance rather, in the service of
God, but that our hearts may be so guided and influenced by the Spirit
of God that we may not in any thing transgress God's commandments--not
only that our eyes may be directed to behold God's statutes, but our
hearts directed to keep them. See how the desire and prayer of a good
man exactly agree with the will and command of a good God: "Thou
wouldest have me keep thy precepts, and, Lord, I fain would keep them."
This is the will of God, even our sanctification; and it should be our
will. 3. To encourage ourselves in the way of our duty with a prospect
of the comfort we shall find in it, v. 6. Note, (1.) It is the
undoubted character of every good man that he has a respect to all
God's commandments. He has a respect to the command, eyes it as his
copy, aims to conform to it, is sorry wherein he comes short; and what
he does in religion he does with a conscientious regard to the command,
because it is his duty. He has respect to all the commandments, one as
well as another, because they are all backed with the same authority
(Jam. ii. 10, 11) and all levelled at the same end, the glorifying of
God in our happiness. Those who have a sincere respect to any command
will have a general respect to every command, to the commands of both
testaments and both tables, to the prohibitions and the precepts, to
those that concern both the inward and the outward man, both the head
and the heart, to those that forbid the most pleasant and gainful sins
and to those that require the most difficult and hazardous duties. (2.)
Those who have a sincere respect to all God's commandments shall not be
ashamed, not only they will thereby be kept from doing that which will
turn to their shame, but they shall have confidence towards God and
boldness of access to the throne of his grace, 1 John iii. 21. They
shall have credit before men; their honesty will be their honour. And
they shall have clearness and courage in their own souls; they shall
not be ashamed to retire into themselves, nor to reflect upon
themselves, for their hearts shall not condemn them. David speaks this
with application to himself. Those that are upright may take the
comfort of their uprightness. "As, if I be wicked, woe to me; so, if I
be sincere, it is well with me."
7 I will praise thee with uprightness of heart, when I shall have
learned thy righteous judgments. 8 I will keep thy statutes: O
forsake me not utterly.
Here is, I. David's endeavour to perfect himself in his religion, and
to make himself (as we say) master of his business. He hopes to learn
God's righteous judgments. He knew much, but he was still pressing
forward and desired to know more, as knowing this, that he had not yet
attained; but as far as perfection is attainable in this life he
reached towards it, and would not take up short of it. As long as we
live we must be scholars in Christ's school, and sit at his feet; but
we should aim to be head-scholars, and to get into the highest form.
God's judgments are all righteous, and therefore it is desirable not
only to learn them, but to be learned in them, mighty in the
scriptures.
II. The use he would make of his divine learning. He coveted to be
learned in the laws of God, not that he might make himself a name and
interest among men, or fill his own head with entertaining
speculations, but, 1. That he might give God the glory of his learning:
I will praise thee when I have learned thy judgments, intimating that
he could not learn unless God taught him, and that divine instructions
are special blessings, which we have reason to be thankful for. Though
Christ keeps a free-school, and teaches without money and without
price, yet he expects his scholars should give him thanks both for his
word and for his Spirit; surely it is a mercy worth thanks to be taught
so gainful a calling as religion is. Those have learned a good lesson
who have learned to praise God, for that is the work of angels, the
work of heaven. It is an easy thing to praise God in word and tongue;
but those only are well learned in this mystery who have learned to
praise him with uprightness of heart, that is, are inward with him in
praising him, and sincerely aim at his glory in the course of their
conversation as well as in the exercises of devotion. God accepts only
the praises of the upright. 2. That he might himself come under the
government of that learning: When I shall have learned thy righteous
judgments I will keep thy statutes. We cannot keep them unless we learn
them; but we learn them in vain if we do not keep them. Those have well
learned God's statutes who have come up to a full resolution, in the
strength of his grace, to keep them.
III. His prayer to God not to leave him: "O forsake me not! that is,
leave me not to myself, withdraw not thy Spirit and grace from me, for
then I shall not keep thy statutes." Good men see themselves undone if
God forsakes them; for then the tempter will be too hard for them.
"Though thou seem to forsake me, and threaten to forsake me, and dost,
for a time, withdraw from me, yet let not the desertion be total and
final; for that is hell. O forsake me not utterly! for woe unto me if
God departs from me."
2. BETH.
9 Wherewithal shall a young man cleanse his way? by taking heed thereto
according to thy word.
Here is, 1. A weighty question asked. By what means may the next
generation be made better than this? Wherewithal shall a young man
cleanse his way? Cleansing implies that it is polluted. Besides the
original corruption we all brought into the world with us (from which
we are not cleansed unto this day), there are many particular sins
which young people are subject to, by which they defile their way,
youthful lusts (2 Tim. ii. 22); these render their way offensive to God
and disgraceful to themselves. Young men are concerned to cleanse their
way--to get their hearts renewed and their lives reformed, to make
clean, and keep clean, from the corruption that is in the world through
lust, that they may have both a good conscience and a good name. Few
young people do themselves enquire by what means they may recover and
preserve their purity; and therefore David asks the question for them.
2. A satisfactory answer given to this question. Young men may
effectually cleanse their way by taking heed thereto according to the
word of God; and it is the honour of the word of God that it has such
power and is of such use both to particular persons and to communities,
whose happiness lies much in the virtue of their youth. (1.) Young men
must make the word of God their rule, must acquaint themselves with it
and resolve to conform themselves to it; that will do more towards the
cleansing of young men that the laws of princes or the morals of
philosophers. (2.) They must carefully apply that rule and make use of
it; they must take heed to their way, must examine it by the word of
God, as a touchstone and standard, must rectify what is amiss in it by
that regulator and steer by that chart and compass. God's word will not
do without our watchfulness, and a constant regard both to it and to
our way, that we may compare them together. The ruin of young men is
either living at large (or by no rule at all) or choosing to themselves
false rules: let them ponder the path of their feet, and walk by
scripture-rules; so their way shall be clean, and they shall have the
comfort and credit of it here and for ever.
10 With my whole heart have I sought thee: O let me not wander from thy
commandments.
Here is, 1. David's experience of a good work God had wrought in him,
which he takes the comfort of and pleads with God: "I have sought thee,
sought to thee as my oracle, sought after thee as my happiness, sought
thee as my God; for should not a people seek unto their God? If I have
not yet found thee, I have sought thee, and thou never saidst, Seek in
vain, nor wilt say so to me, for I have sought thee with my heart, with
my whole heart, sought thee only, sought thee diligently." 2. His
prayer for the preservation of that work: "Thou that hast inclined me
to seek thy precepts, never suffer me to wander from them." The best
are sensible of their aptness to wander; and the more we have found of
the pleasure there is in keeping God's commandments the more afraid we
shall be of wandering from them and the more earnest we shall be in
prayer to God for his grace to prevent our wanderings.
11 Thy word have I hid in mine heart, that I might not sin against
thee.
Here is, 1. The close application which David made of the word of God
to himself: He hid it in his heart, laid it up there, that it might be
ready to him whenever he had occasion to use it; he laid it up as that
which he valued highly, and had a warm regard for, and which he was
afraid of losing and being robbed of. God's word is a treasure worth
laying up, and there is no laying it up safely but in our hearts; if we
have it only in our houses and hands, enemies may take it from us; if
only in our heads, our memories may fail us: but if our hearts be
delivered into the mould of it, and the impressions of it remain on our
souls, it is safe. 2. The good uses he designed to make of it: That I
might not sin against thee. Good men are afraid of sin, and are in care
to prevent it; and the most effectual way to prevent is to hide God's
word in our hearts, that we may answer every temptation, as our Master
did, with, It is written, may oppose God's precepts to the dominion of
sin, his promises to its allurements, and his threatenings to its
menaces.
12 Blessed art thou, O Lord: teach me thy statutes.
Here, 1. David gives glory to God: "Blessed art thou, O Lord! Thou art
infinitely happy in the enjoyment of thyself and hast no need of me or
my services; yet thou art pleased to reckon thyself honoured by them;
assist me therefore, and then accept me." In all our prayers we should
intermix praises. 2. He asks grace from God: "Teach me thy statutes;
give me to know and do my duty in every thing. Thou art the fountain of
all blessedness; O let me have this drop from that fountain, this
blessing from that blessedness: Teach me thy statutes, that I may know
how to bless thee, who art a blessed God, and that I may be blessed in
thee."
13 With my lips have I declared all the judgments of thy mouth. 14 I
have rejoiced in the way of thy testimonies, as much as in all riches.
15 I will meditate in thy precepts, and have respect unto thy ways.
16 I will delight myself in thy statutes: I will not forget thy word.
Here, I. David looks back with comfort upon the respect he had paid to
the word of God. He had the testimony of his conscience for him, 1.
That he had edified others with what he had been taught out of the word
of God (v. 13): With my lips have I declared all the judgments of thy
mouth. This he did, not only as a king in making orders, and giving
judgment, according to the word of God, nor only as a prophet by his
psalms, but in his common discourse. Thus he showed how full he was of
the word of God, and what a holy delight he took in his acquaintance
with it; for it is out of the abundance of the heart that the mouth
speaks. Thus he did good with his knowledge; he did not hide God's word
from others, but hid it for them; and, out of that good treasure in his
heart, brought forth good things, as the householder out of his store
things new and old. Those whose hearts are fed with the bread of life
should with their lips feed many. He had prayed (v. 12) that God would
teach him; and here he pleads, "Lord, I have endeavoured to make a good
use of the knowledge thou hast given me, therefore increase it;" for to
him that has shall be given. 2. That he had entertained himself with
it: "Lord, teach me thy statutes; for I desire no greater pleasure than
to know and do them (v. 14): I have rejoiced in the way of thy
commandments, in a constant even course of obedience to thee; not only
in the speculations and histories of thy word, but in the precepts of
it, and in that path of serious godliness which they chalk out to me. I
have rejoiced in this as much as in all riches, as much as ever any
worldling rejoiced in the increase of his wealth. In the way of God's
commandments I can truly say, Soul, take thy ease;" in true religion
there is all riches, the unsearchable riches of Christ.
II. He looks forward with a holy resolution never to cool in his
affection to the word of God; what he does that he will do, 2 Cor. xi.
12. Those that have found pleasure in the ways of God are likely to
proceed and persevere in them. 1. He will dwell much upon them in his
thoughts (v. 15): I will meditate in thy precepts. He not only
discoursed of them to others (many do that only to show their knowledge
and authority), but he communed with his own heart about them, and took
pains to digest in his own thoughts what he had declared, or had to
declare, to others. Note, God's words ought to be very much the subject
of our thoughts. 2. He will have them always in his eye: I will have
respect unto thy ways, as the traveller has to his road, which he is in
care not to miss and always aims and endeavours to hit. We do not
meditate on God's precepts to good purpose unless we have respect to
them as our rule and our good thoughts produce good works and good
intentions in them. 3. He will take a constant pleasure in communion
with God and obedience to him. It is not for a season that he rejoices
in this light, but "I will still, I will for ever, delight myself in
thy statutes, not only think of them, but do them with delight," v. 16.
David took more delight in God's statutes than in the pleasures of his
court or the honours of his camp, more than in his sword or in his
harp. When the law is written in the heart duty becomes a delight. 4.
He will never forget what he has learned of the things of God: "I will
not forget thy word, not only I will not quite forget it, but I will be
mindful of it when I have occasion to use it." Those that meditate in
God's word, and delight in it, are in no great danger of forgetting it.
3. GIMEL.
17 Deal bountifully with thy servant, that I may live, and keep thy
word.
We are here taught, 1. That we owe our lives to God's mercy. David
prays, Deal bountifully with me, that I may live. It was God's bounty
that gave us life, that gave us this life; and the same bounty that
gave it continues it, and gives all the supports and comforts of it; if
these be withheld, we die, or, which is equivalent, our lives are
embittered and we become weary of them. If God deals in strict justice
with us, we die, we perish, we all perish; if these forfeited lives be
preserved and prolonged, it is because God deals bountifully with us,
according to his mercy, not according to our deserts. The continuance
of the most useful life is owing to God's bounty, and on that we must
have a continual dependence. 2. That therefore we ought to spend our
lives in God's service. Life is therefore a choice mercy, because it is
an opportunity of obeying God in this world, where there are so few
that do glorify him; and this David had in his eye: "Not that I may
live and grow rich, live and be merry, but that I may live and keep thy
word, may observe it myself and transmit it to those that shall come
after, which the longer I live the better I shall do."
18 Open thou mine eyes, that I may behold wondrous things out of thy
law.
Observe here, 1. That there are wondrous things in God's law, which we
are all concerned, and should covet, to behold, not only strange
things, which are very surprising and unexpected, but excellent things,
which are to be highly esteemed and valued, and things which were long
hidden from the wise and prudent, but are now revealed unto babes. If
there were wonders in the law, much more in the gospel, where Christ is
all in all, whose name is Wonderful. Well may we, who are so nearly
interested, desire to behold these wondrous things, when the angels
themselves reach to look into them, 1 Pet. i. 12. Those that would see
the wondrous things of God's law and gospel must beg of him to open
their eyes and to give them an understanding. We are by nature blind to
the things of God, till his grace cause the scales to fall from our
eyes; and even those in whose hearts God has said, Let there be light,
have yet need to be further enlightened, and must still pray to God to
open their eyes yet more and more, that those who at first saw men as
trees walking may come to see all things clearly; and the more God
opens our eyes the more wonders we see in the word of God, which we saw
not before.
19 I am a stranger in the earth: hide not thy commandments from me.
Here we have, 1. The acknowledgment which David makes of his own
condition: I am a stranger in the earth. We all are so, and all good
people confess themselves to be so; for heaven is their home, and the
world is but their inn, the land of their pilgrimage. David was a man
that knew as much of the world, and was as well known in it, as most
men. God built him a house, established his throne; strangers submitted
to him, and people that he had not known served him; he had a name like
the names of the great men, and yet he calls himself a stranger. We are
all strangers on earth and must so account ourselves. 2. The request he
makes to God thereupon: Hide not thy commandments from me. He means
more: "Lord, show thy commandments to me; let me never know the want of
the word of God, but, as long as I live, give me to be growing in my
acquaintance with it. I am a stranger, and therefore stand in need of a
guide, a guard, a companion, a comforter; let me have thy commandments
always in view, for they will be all this to me, all that a poor
stranger can desire. I am a stranger here, and must be gone shortly; by
thy commandments let me be prepared for my removal hence."
20 My soul breaketh for the longing that it hath unto thy judgments at
all times.
David had prayed that God would open his eyes (v. 18) and open the law
(v. 19); now here he pleads the earnestness of his desire for knowledge
and grace, for it is the fervent prayer that avails much. 1. His desire
was importunate: My soul breaketh for the longing it hath to thy
judgments, or (as some read it) "It is taken up, and wholly employed,
in longing for thy judgments; the whole stream of its desires runs in
this channel. I shall think myself quite broken and undone if I want
the word of God, the direction, converse, and comfort of it." 2. It was
constant--at all times. It was not now and then, in a good humour, that
he was so fond of the word of God; but it is the habitual temper of
every sanctified soul to hunger after the word of God as its necessary
food, which there is no living without.
21 Thou hast rebuked the proud that are cursed, which do err from thy
commandments.
Here is, 1. The wretched character of wicked people. The temper of
their minds is bad. They are proud; they magnify themselves above
others. And yet that is not all: they magnify themselves against God,
and set up their wills in competition with and opposition to the will
of God, as if their hearts, and tongues, and all, were their own. There
is something of pride at the bottom of every wilful sin, and the tenour
of their lives is no better: They do err from thy commandments, as
Israel, that did always err in their hearts; they err in judgment, and
embrace principles contrary to thy commandments, and then no wonder
that they err in practice, and wilfully turn aside out of the good way.
This is the effect of their pride; for they say, What is the Almighty,
that we should serve him? As Pharaoh, Who is the Lord? 2. The wretched
case of such. They are certainly cursed, for God resists the proud; and
those that throw off the commands of the law lay themselves under its
curse (Gal. iii. 10), and he that now beholds them afar off will
shortly say to them, Go, you cursed. The proud sinners bless
themselves; God curses them; and, though the most direful effects of
this curse are reserved for the other world, yet they are often
severely rebuked in this world: Providence crosses them, vexes them,
and, wherein they dealt proudly, God shows himself above them; and
these rebukes are earnests of worse. David took notice of the rebukes
proud men were under, and it made him cleave the more closely to the
word of God and pray the more earnestly that he might not err from
God's commandments. Thus saints get good by God's judgments on sinners.
22 Remove from me reproach and contempt; for I have kept thy
testimonies.
Here, 1. David prays against the reproach and contempt of men, that
they might be removed, or (as the word is) rolled, from off him. This
intimates that they lay upon him, and that neither his greatness nor
his goodness could secure him from being libelled and lampooned. Some
despised him and endeavoured to make him mean; others reproached him
and endeavoured to make him odious. It has often been the lot of those
that do well to be ill-spoken of. It intimates that they lay heavily
upon him. Hard and foul words indeed break no bones, and yet they are
very grievous to a tender and ingenuous spirit; therefore David prays,
"Lord, remove them from me, that I may not be thereby either driven
from my duty or discouraged in it." God has all men's hearts and
tongues in his hand, and can silence lying lips, and raise up a good
name that is trodden in the dust. To him we may appeal as the assertor
of right and avenger of wrong, and may depend on his promise that he
will clear up our righteousness as the light, Ps. xxxvii. 6. Reproach
and contempt may humble us and do us good and then it shall be removed.
2. He pleads his constant adherence to the word and way of God: For I
have kept thy testimonies. He not only pleads his innocency, that he
was unjustly censured, but, (1.) That he was jeered for well-doing. He
was despised and abused for his strictness and zeal in religion; so
that it was for God's name's sake that he suffered reproach, and
therefore he could with the more assurance beg of God to appear for
him. The reproach of God's people, if it be not removed now, will be
turned into the greater honour shortly. (2.) That he was not jeered out
of well-doing: "Lord, remove it from me, for I have kept thy
testimonies notwithstanding." If in a day of trial we still retain our
integrity, we may be sure it will end well.
23 Princes also did sit and speak against me: but thy servant did
meditate in thy statutes.
See here, 1. How David was abused even by great men, who should have
known better his character and his case, and have been more generous:
Princes did sit, sit in council, sit in judgment, and speak against me.
What even princes say is not always right; but it is sad when judgment
is thus turned to wormwood, when those that should be the protectors of
the innocent are their betrayers. Herein David was a type of Christ,
for they were the princes of this world that vilified and crucified the
Lord of glory, 1 Cor. ii. 8. 2. What method he took to make himself
easy under these abuses: he meditated in God's statutes, went on in his
duty, and did not regard them; as a deaf man, he heard not. When they
spoke against him, he found that in the word of God which spoke for
him, and spoke comfort to him, and then none of these things moved him.
Those that have pleasure in communion with God may easily despise the
censures of men, even of princes.
24 Thy testimonies also are my delight and my counsellors.
Here David explains his meditating in God's statutes (v. 23), which was
of such use to him when princes sat and spoke against him. 1. Did the
affliction make him sad? The word of God comforted him, and was his
delight, more his delight than any of the pleasures either of court or
camp, of city or country. Sometimes it proves that the comforts of the
word of God are most pleasant to a gracious soul when other comforts
are embittered. 2. Did it perplex him? Was he at a loss what to do when
the princes spoke against him? God's statutes were his counsellors, and
they counselled him to bear it patiently and commit his cause to God.
God's testimonies will be the best counsellors both to princes and
private persons. They are the men of my counsel; so the word is. There
will be found more safety and satisfaction in consulting them than in
the multitude of other counsellors. Observe here, Those that would have
God's testimonies to be their delight must take them for their
counsellors and be advised by them; and let those that take them for
their counsellors in close walking take them for their delight in
comfortable walking.
4. DALETH.
25 My soul cleaveth unto the dust: quicken thou me according to thy
word.
Here is, I. David's complaint. We should have thought his soul soaring
to heaven; but he says himself, My soul not only rolls in the dust, but
cleaves to the dust, which is a complaint either, 1. Of his
corruptions, his inclination to the world and the body (both which are
dust), and that which follows upon it, a deadness to holy duties. When
he would do good evil was present with him. God intimated that Adam was
not only mortal, but sinful, when he said, Dust thou art, Gen. iii. 19.
David's complaint here is like St. Paul's of a body of death that he
carried about with him. The remainders of in-dwelling corruption are a
very grievous burden to a gracious soul. Or, 2. Of his afflictions,
either trouble of mind or outward trouble. Without were fightings,
within were fears, and both together brought him even to the dust of
death (Ps. xxii. 15), and his soul clave inseparably to it.
II. His petition for relief, and his plea to enforce that petition:
"Quicken thou me according to thy word. By thy providence put life into
my affairs, by thy grace put life into my affections; cure me of my
spiritual deadness and make me lively in my devotion." Note, When we
find ourselves dull we must go to God and beg of him to quicken us; he
has an eye to God's word as a means of quickening (for the words which
God speaks, they are spirit and they are life to those that receive
them), and as an encouragement to hope that God would quicken him,
having promised grace and comfort to all the saints, and to David in
particular. God's word must be our guide and plea in every prayer.
26 I have declared my ways, and thou heardest me: teach me thy
statutes. 27 Make me to understand the way of thy precepts: so shall
I talk of thy wondrous works.
We have here, 1. The great intimacy and freedom that had been between
David and his God. David had opened his case, opened his very heart to
God: "I have declared my ways, and acknowledged thee in them all, have
taken thee along with me in all my designs and enterprises." Thus
Jephthah uttered all his words, and Hezekiah spread his letters, before
the Lord. "I have declared my ways, my wants, and burdens, and
troubles, that I meet with in my way, or my sins, my by-ways (I have
made an ingenuous confession of them), and thou heardest me, heardest
patiently all I had to say, and tookedst cognizance of my case." It is
an unspeakable comfort to a gracious soul to think with what tenderness
all its complaints are received by a gracious God, 1 John v. 14, 15. 2.
David's earnest desire of the continuance of that intimacy, not by
visions and voices from heaven, but by the word and Spirit in an
ordinary way: Teach me thy statutes, that is, Make me to understand the
way of thy precepts. When he knew God had heard his declaration of his
ways he did not say, "Now, Lord, tell me my lot, and let me know what
the event will be;" but, "Now, Lord, tell me my duty; let me know what
thou wouldst have me to do as the case stands." Note, Those who in all
their ways acknowledge God may pray in faith that he will direct their
steps in the right way. And the surest way of keeping up our communion
with God is by learning his statutes and walking intelligently in the
way of his precepts. See 1 John i. 6, 7. 3. The good use he would make
of this for the honour of God and the edification of others: "Let me
have a good understanding of the way of thy precepts; give me a clear,
distinct, and methodical knowledge of divine things; so shall I talk
with the more assurance, and the more to the purpose, of thy wondrous
works." We can talk with a better grace of God's wondrous works, the
wonders of providence, and especially the wonders of redeeming love,
when we understand the way of God's precepts and walk in that way.
28 My soul melteth for heaviness: strengthen thou me according unto thy
word. 29 Remove from me the way of lying: and grant me thy law
graciously.
Here is, 1. David's representation of his own griefs: My soul melteth
for heaviness, which is to the same purport with v. 25, My soul
cleaveth to the dust. Heaviness in the heart of man makes it to melt,
to drop away like a candle that wastes. The penitent soul melts in
sorrow for sin, and even the patient soul may melt in the sense of
affliction, and it is then its interest to pour out its supplication
before God. 2. His request for God's grace. (1.) That God would enable
him to bear his affliction well and graciously support him under it:
"Strengthen thou me with strength in my soul, according to thy word,
which, as the bread of life, strengthens man's heart to undergo
whatever God is pleased to inflict. Strengthen me to do the duties,
resist the temptations, and bear up under the burdens, of an afflicted
state, that the spirit may not fail. Strengthen me according to that
word (Deut. xxxiii. 25), As thy days so shall thy strength be." (2.)
That God would keep him from using any unlawful indirect means for the
extricating of himself out of his troubles (v. 29): Remove from me the
way of lying. David was conscious to himself of a proneness to this
sin; he had, in a strait, cheated Ahimelech (1 Sam. xxi. 2), and
Achish, v. 13 and ch. xxvii. 10. Great difficulties are great
temptations to palliate a lie with the colour of a pious fraud and a
necessary self-defence; therefore David prays that God would prevent
him from falling into this sin any more, lest he should settle in the
way of it. A course of lying, of deceit and dissimulation, is that
which every good man dreads and which we are all concerned to beg of
God by his grace to keep us from. (3.) That he might always be under
the guidance and protection of God's government: Grant me thy law
graciously; grant me that to keep me from the way of lying. David had
the law written with his own hand, for the king was obliged to
transcribe a copy of it for his own use (Deut. xvii. 18); but he prays
that he might have it written in his heart; for then, and then only, we
have it indeed, and to good purpose. "Grant it me more and more." Those
that know and love the law of God cannot but desire to know it more and
love it better. "Grant it me graciously;" he begs it as a special token
of God's favour. Note, We ought to reckon God's law a grant, a gift, an
unspeakable gift, to value it, and pray for it, and to give thanks for
it accordingly. The divine code of institutes and precepts is indeed a
charter of privileges; and God is truly gracious to those whom he makes
gracious by giving them his law.
30 I have chosen the way of truth: thy judgments have I laid before me.
31 I have stuck unto thy testimonies: O Lord, put me not to shame.
32 I will run the way of thy commandments, when thou shalt enlarge my
heart.
Observe, I. That those who will make anything to purpose of their
religion must first make it their serious and deliberate choice; so
David did: I have chosen the way of truth. Note, 1. The way of serious
godliness is the way of truth; the principles it is founded on are
principles of eternal truth, and it is the only true way to happiness.
2. We must choose to walk in this way, not because we know no other
way, but because we know no better; nay we know no other safe and good
way. Let us choose that way for our way, which we will walk in, though
it be narrow.
II. That those who have chosen the way of truth must have a constant
regard to the word of God as the rule of their walking: Thy judgments
have I laid before me, as he who learns to write lays his copy before
him, that he may write according to it, as the workman lays his model
and platform before him, that he may do his work exactly. As we must
have the word in our heart by an habitual conformity to it, so we must
have it in our eye by an actual regard to it upon all occasions, that
we may walk accurately and by rule.
III. That those who make religion their choice and rule are likely to
adhere to it faithfully: "I have stuck to thy testimonies with
unchanged affection and an unshaken resolution, stuck to them at all
times, through all trials. I have chosen them, and therefore I have
stuck to them." Note, The choosing Christian is likely to be the steady
Christian; while those that are Christians by chance tack about if the
wind turn.
IV. That those who stick to the word of God may in faith expect and
pray for acceptance with God; for David means this when he begs, "Lord,
put me not to shame; that is, never leave me to do that by which I
shall shame myself, and do thou not reject my services, which will put
me to the greatest confusion."
V. That the more comfort God gives us the more duty he expects from us,
v. 32. Here we have, 1. His resolution to go on vigorously in religion:
I will run the way of thy commandments. Those that are going to heaven
should make haste thither and be still pressing forward. It concerns us
to redeem time and take pains, and to go on in our business with
cheerfulness. We then run the way of our duty, when we are ready to it,
and pleasant in it, and lay aside every weight, Heb. xii. 1. 2. His
dependence upon God for grace to do so: "I shall then abound in thy
work, when thou shalt enlarge my heart." God, by his Spirit, enlarges
the hearts of his people when he gives them wisdom (for that is called
largeness of heart, 1 Kings iv. 29), when he sheds abroad the love of
God in the heart, and puts gladness there. The joy of our Lord should
be wheels to our obedience.
5. HE.
33 Teach me, O Lord, the way of thy statutes; and I shall keep it unto
the end. 34 Give me understanding, and I shall keep thy law; yea, I
shall observe it with my whole heart.
Here, I. David prays earnestly that God himself would be his teacher;
he had prophets, and wise men, and priests, about him, and was himself
well instructed in the law of God, yet he begs to be taught of God, as
knowing that none teaches like him, Job xxxvi. 22. Observe here, 1.
What he desires to be taught, not the notions or language of God's
statutes, but the way of them--"the way of applying them to myself and
governing myself by them; teach me the way of my duty which thy
statutes prescribe, and in every doubtful case let me know what thou
wouldst have me to do, let me hear the word behind me, saying, This is
the way, walk in it" Isa. xxx. 21. 2. How he desires to be taught, in
such a way as no man could teach him: Lord, give me understanding. As
the God of nature, he has given us intellectual powers and faculties;
but here we are taught to pray that, as the God of grace, he would give
us understanding to use those powers and faculties about the great
things which belong to our peace, which, through the corruption of
nature, we are averse to: Give me understanding, an enlightened
understanding; for it is as good to have no understanding at all as not
to have it sanctified. Nor will the spirit of revelation in the word
answer the end unless we have the spirit of wisdom in the heart. This
is that which we are indebted to Christ for; for the Son of God has
come and has given us understanding, 1 John v. 20.
II. He promises faithfully that he would be a good scholar. If God
would teach him, he was sure he should learn to good purpose: "I shall
keep thy law, which I shall never do unless I be taught of God, and
therefore I earnestly desire that I may be taught." If God, by his
Spirit, give us a right and good understanding, we shall be, 1.
Constant in our obedience: "I shall keep it to the end, to the end of
my life, which will be the surest proof of sincerity." It will not
avail the traveller to keep the way for a while, if he do not keep it
to the end of his journey. 2. Cordial in our obedience: I shall observe
it with my whole heart, with pleasure and delight, and with vigour and
resolution. That way which the whole heart goes the whole man goes; and
that should be the way of God's commandments, for the keeping of them
is the whole of man.
35 Make me to go in the path of thy commandments; for therein do I
delight. 36 Incline my heart unto thy testimonies, and not to
covetousness.
He had before prayed to God to enlighten his understanding, that he
might know his duty, and not mistake concerning it; here he prays to
God to bow his will, and quicken the active powers of his soul, that he
might do his duty; for it is God that works in us both to will and to
do, as well as to understand, what is good, Phil. ii. 13. Both the good
head and the good heart are from the good grace of God, and both are
necessary to every good work. Observe here,
I. The grace he prays for. 1. That God would make him able to do his
duty: "Make me to go; strengthen me for every good work." Since we are
not sufficient of ourselves, our dependence must be upon the grace of
God, for from him all our sufficiency is. God puts his Spirit within
us, and so causes us to walk in his statutes (Ezek. xxxvi. 27), and
this is that which David here begs. 2. That God would make him willing
to do it, and would, by his grace, subdue the aversion he naturally had
to it: "Incline my heart to thy testimonies, to those things which thy
testimonies prescribe; not only make me willing to do my duty, as that
which I must do and therefore am concerned to make the best of, but
make me desirous to do my duty as that which is agreeable to the new
nature and really advantageous to me." Duty is then done with delight
when the heart is inclined to it: it is God's grace that inclines us,
and the more backward we find ourselves to it the more earnest we must
be for that grace.
II. The sin he prays against, and that is covetousness: "Incline my
heart to keep thy testimonies, and restrain and mortify the inclination
there is in me to covetousness." That is a sin which stands opposed to
all God's testimonies; for the love of money is such a sin as is the
root of much sin, of all sin. Those therefore that would have the love
of God rooted in them must get the love of the world rooted out of
them; for the friendship of the world is enmity with God. See in what
way God deals with men, not by compulsion, but he draws with the cords
of a man, working in them an inclination to that which is good and an
aversion to that which is evil.
III. His plea to enforce this prayer: "Lord, bring me to, and keep me
in, the way of thy commandments, for therein do I delight; and
therefore I pray thus earnestly for grace to walk in that way. Thou
hast wrought in me this delight in the way of thy commandments; wilt
thou not work in me an ability to walk in them, and so crown thy own
work?"
37 Turn away mine eyes from beholding vanity; and quicken thou me in
thy way.
Here, 1. David prays for restraining grace, that he might be prevented
and kept back from that which would hinder him in the way of his duty:
Turn away my eyes from beholding vanity. The honours, pleasures, and
profits of the world are the vanities, the aspect and prospect of which
draw multitudes away from the paths of religion and godliness. The eye,
when fastened on these, infects the heart with the love of them, and so
it is alienated from God and divine things; and therefore, as we ought
to make a covenant with our eyes, and lay a charge upon them, that they
shall not wander after, much less fix upon, that which is dangerous
(Job xxxi. 1), so we ought to pray that God by his providence would
keep vanity out of our sight and that by his grace he would keep us
from being enamoured with the sight of it. 2. He prays for constraining
grace, that he might not only be kept from every thing that would
obstruct his progress heaven-ward, but might have that grace which was
necessary to forward him in that progress: "Quicken thou me in thy way;
quicken me to redeem time, to improve opportunity, to press forward,
and to do every duty with liveliness and fervency of spirit." Beholding
vanity deadens us and slackens our pace; a traveller that stands gazing
upon every object that presents itself to his view will not rid ground;
but, if our eyes be kept from that which would divert us, our hearts
will be kept to that which will excite us.
38 Stablish thy word unto thy servant, who is devoted to thy fear.
Here is 1. The character of a good man, which is the work of God's
grace in him; he is God's servant, subject to his law and employed in
his work, that is, devoted to his fear, given up to his direction and
disposal, and taken up with high thoughts of him and all those acts of
devotion which have a tendency to his glory. Those are truly God's
servants who, though they have their infirmities and defects, are
sincerely devoted to the fear of God and have all their affections and
motions governed by that fear; they are engaged and addicted to
religion. 2. The confidence that a good man has towards God, in
dependence upon the word of his grace to him. Those that are God's
servants may, in faith and with humble boldness, pray that God would
establish his word to them, that is, that he would fulfil his promises
to them in due time, and in the mean time give them an assurance that
they shall be fulfilled. What God has promised we must pray for; we
need not be so aspiring as to ask more; we need not be so modest as to
ask less.
39 Turn away my reproach which I fear: for thy judgments are good.
Here, 1. David prays against reproach, as before, v. 22. David was
conscious to himself that he had done that which might give occasion to
the enemies of the Lord to blaspheme, which would blemish his own
reputation and turn to the dishonour of his family; now he prays that
God, who has all men's hearts and tongues in his hands, would be
pleased to prevent this, to deliver him from all his transgressions,
that he might not be the reproach of the foolish, which he feared (Ps.
xxxix. 8); or he means that reproach which his enemies unjustly loaded
him with. Let their lying lips be put to silence. 2. He pleads the
goodness of God's judgments: "Lord, thou sittest in the throne, and thy
judgments are right and good, just and kind, to those that are wronged,
and therefore to thee I appeal from the unjust and unkind censures of
men." It is a small thing to be judged of man's judgment, while he that
judges us is the Lord. Or thus: "Thy word, and ways, and thy holy
religion, are very good, but the reproaches cast on me will fall on
them; therefore, Lord, turn them away; let not religion be wounded
through my side."
40 Behold, I have longed after thy precepts: quicken me in thy
righteousness.
Here, 1. David professes the ardent affection he had to the word of
God: "I have longed after thy precepts, not only loved them, and
delighted in what I have already attained, but I have earnestly desired
to know them more and do them better, and am still pressing forward
towards perfection." Tastes of the sweetness of God's precepts will but
set us a longing after a more intimate acquaintance with them. He
appeals to God concerning this passionate desire after his precepts:
"Behold, I have thus loved, thus longed; thou knowest all things, thou
knowest that I am thus affected." 2. He prays for grace to enable him
to answer this profession. "Thou hast wrought in me this languishing
desire, put life into me, that I may prosecute it; quicken me in thy
righteousness, in thy righteous ways, according to thy righteous
promise." Where God has wrought to will he will work to do, and where
he has wrought to desire he will satisfy the desire.
6. VAU.
41 Let thy mercies come also unto me, O Lord, even thy salvation,
according to thy word. 42 So shall I have wherewith to answer him
that reproacheth me: for I trust in thy word.
Here is, 1. David's prayer for the salvation of the Lord. "Lord, thou
art my Saviour; I am miserable in myself, and thou only canst make me
happy; let thy salvation come to me. Hasten temporal salvation to me
from my present distresses, and hasten me to the eternal salvation, by
giving me the necessary qualifications for it and the comfortable
pledges and foretastes of it." 2. David's dependence upon the grace and
promise of God for that salvation. These are the two pillars on which
our hope is built, and they will not fail us:--(1.) The grace of God:
Let thy mercies come, even thy salvation. Our salvation must be
attributed purely to God's mercy, and not to any merit of our own.
Eternal life must be expected as the mercy of our Lord Jesus Christ,
Jude 21. "Lord, I have by faith thy mercies in view; let me by prayer
prevail to have them come to me." (2.) The promise of God: "Let it come
according to thy word, thy word of promise. I trust in thy word, and
therefore may expect the performance of the promise." We are not only
allowed to trust in God's word, but our trusting in it is the condition
of our benefit by it. 3. David's expectation of the good assurance
which that grace and promise of God would give him: "So shall I have
wherewith to answer him that reproaches me for my confidence in God, as
if it would deceive me." When God saves those out of their troubles who
trusted in him he effectually silences those who would have shamed that
counsel of the poor (Ps. xiv. 6), and their reproaches will be for ever
silenced when the salvation of the saints is completed; then it will
appear, beyond dispute, that it was not in vain to trust in God.
43 And take not the word of truth utterly out of my mouth; for I have
hoped in thy judgments. 44 So shall I keep thy law continually for
ever and ever.
Here is, 1. David's humble petition for the tongue of the learned, that
he might know how to speak a word in season for the glory of God: Take
not the word of truth utterly out of my mouth. He means, "Lord, let the
word of truth be always in my mouth; let me have the wisdom and courage
which are necessary to enable me both to use my knowledge for the
instruction of others, and, like the good householder, to bring out of
my treasury things new and old, and to make profession of my faith
whenever I am called to it." We have need to pray to God that we may
never be afraid or ashamed to own his truths and ways, nor deny him
before men. David found that he was sometimes at a loss, that the word
of truth was not so ready to him as it should have been, but he prays,
"Lord, let it not be taken utterly from me; let me always have so much
of it at hand as will be necessary to the due discharge of my duty." 2.
His humble profession of the heart of the upright, without which the
tongue of the learned, however it may be serviceable to others, will
stand us in no stead. (1.) David professes his confidence in God:
"Lord, make me ready and mighty in the scriptures, for I have hoped in
those judgments of thy mouth, and, if they be not at hand, my support
and defence have departed from me." (2.) He professes his resolution to
adhere to his duty in the strength of God's grace: "So shall I keep thy
law continually. If I have thy word not only in my heart, but in my
mouth, I shall do all I should do, stand complete in thy whole will."
Thus shall the man of God be perfect, thoroughly furnished for every
good word and work, 2 Tim. iii. 17; Col. iii. 16. Observe how he
resolves to keep God's law, [1.] Continually, without trifling. God
must be served in a constant course of obedience every day, and all the
day long. [2.] For ever and ever, without backsliding. We must never be
weary of well-doing. If we serve him to the end of our time on earth,
we shall be serving him in heaven to the endless ages of eternity; so
shall we keep his law for ever and ever. Or thus: "Lord, let me have
the word of truth in my mouth, that I may commit that sacred deposit to
the rising generation (2 Tim. ii. 2) and by them it may be transmitted
to succeeding ages; so shall thy law be kept for ever and ever," that
is, from one generation to another, according to that promise (Isa.
lix. 21), My word in thy mouth shall not depart out of the mouth of thy
seed, nor thy seed's seed.
45 And I will walk at liberty: for I seek thy precepts. 46 I will
speak of thy testimonies also before kings, and will not be ashamed.
47 And I will delight myself in thy commandments, which I have loved.
48 My hands also will I lift up unto thy commandments, which I have
loved; and I will meditate in thy statutes.
We may observe in these verses, 1. What David experienced of an
affection to the law of God: "I seek thy precepts, v. 45. I desire to
know and do my duty, and consult thy word accordingly; I do all I can
to understand what the will of the Lord is and to discover the
intimations of his mind. I seek thy precepts, for I have loved them, v.
47, 48. I not only give consent to them as good, but take complacency
in them as good for me." All that love God love his government and
therefore love all his commandments. 2. What he expected from this.
Five things he promises himself here in the strength of God's
grace:--(1.) That he should be free and easy in his duty: "I will walk
at liberty, freed from that which is evil, not hampered with the
fetters of my own corruptions, and free to that which is good, doing it
not by constraint, but willingly." The service of sin is perfect
slavery; the service of God is perfect liberty. Licentiousness is
bondage to the greatest of tyrants; conscientiousness is freedom to the
meanest of prisoners, John viii. 32, 36; Luke i. 74, 75. (2.) That he
should be bold and courageous in his duty: I will speak of thy
testimonies also before kings. Before David came to the crown kings
were sometimes his judges, as Saul, and Achish; but, if he were called
before them to give a reason of the hope that was in him, he would
speak of God's testimonies, and profess to build his hope upon them and
make them his council, his guards, his crown, his all. We must never be
afraid to own our religion, though it should expose us to the wrath of
kings, but speak of it as that which we will live and die by, like the
three children before Nebuchadnezzar, Dan. iii. 16; Acts iv. 20. After
David came to the crown kings were sometimes his companions; they
visited him and he returned their visits; but he did not, in
complaisance to them, talk of every thing but religion, for fear of
affronting them and making his conversation uneasy to them. No; God's
testimonies shall be the principal subject of his discourse with the
kings, not only to show that he was not ashamed of his religion, but to
instruct them in it and bring them over to it. It is good for kings to
hear of God's testimonies, and it will adorn the conversation of
princes themselves to speak of them. (3.) That he should be cheerful
and pleasant in his duty (v. 47): "I will delight myself in thy
commandments, in conversing with them, in conforming to them. I will
never be so well pleased with myself as when I do that which is
pleasing to God." The more delight we take in the service of God the
nearer we come to the perfection we aim at. (4.) That he should be
diligent and vigorous in his duty: I will lift up my hands to thy
commandments, which denotes not only a vehement desire towards them
(Ps. cxliii. 6)--"I will lay hold of them as one afraid of missing
them, or letting them go;" but a close application of mind to the
observance of them--"I will lay my hands to the command, not only to
praise it, but practise it; nay, I will lift up my hands to it, that
is, I will put forth all the strength I have to do it." The hands that
hang down, through sloth and discouragement, shall be lifted up, Heb.
xii. 12. (5.) That he should be thoughtful and considerate in his duty
(v. 48): "I will meditate in thy statutes, not only entertain myself
with thinking of them as matters of speculation, but contrive how I may
observe them in the best manner." By this it will appear that we truly
love God's commandments, if we apply both our minds and our hands to
them.
7. ZAIN.
49 Remember the word unto thy servant, upon which thou hast caused me
to hope.
Two things David here pleads with God in prayer for that mercy and
grace which he hoped for, according to the word, by which his requests
were guided:--1. That God had given him the promise on which he hoped:
"Lord, I desire no more than that thou wouldst remember thy word unto
thy servant, and do as thou hast said;" see 1 Chron. xvii. 23. "Thou
art wise, and therefore wilt perfect what thou hast purposed, and not
change thy counsel. Thou art faithful, and therefore wilt perform what
thou hast promised, and not break thy word." Those that make God's
promises their portion may with humble boldness make them their plea.
"Lord, is not that the word which thou hast spoken; and wilt thou not
make it good?" Gen. xxxii. 9; Exod. xxxiii. 12. 2. That God, who had
given him the promise in the word, had by his grace wrought in him a
hope in that promise and enabled him to depend upon it, and had raised
his expectations of great things from it. Has God kindled in us desires
towards spiritual blessings more than towards any temporal good things,
and will he not be so kind as to satisfy those desires? Has he filled
us with hopes of those blessings, and will he not be so just as to
accomplish these hopes? He that did by his Spirit work faith in us
will, according to our faith, work for us, and will not disappoint us.
50 This is my comfort in my affliction: for thy word hath quickened me.
Here is David's experience of benefit by the word. 1. As a means of his
sanctification: "Thy word has quickened me. It made me alive when I was
dead in sin; it has many a time made me lively when I was dead in duty;
it has quickened me to that which is good when I was backward and
averse to it, and it has quickened me in that which is good when I was
cold and indifferent." 2. Therefore as a means of his consolation when
he was in affliction and needed something to support him: "Because thy
word has quickened me at other times, it has comforted me then." The
word of God has much in it that speaks comfort in affliction; but those
only may apply it to themselves who have experienced in some measure
the quickening power of the word. If through grace it make us holy,
there is enough in it to make us easy, in all conditions, under all
events.
51 The proud have had me greatly in derision: yet have I not declined
from thy law.
David here tells us, and it will be of use to us to know it, 1. That he
had been jeered for his religion. Though he was a man of honour, a man
of great prudence, and had done eminent services to his country, yet,
because he was a devout conscientious man, the proud had him greatly in
derision; they ridiculed him, bantered him, and did all they could to
expose him to contempt; they laughed at him for his praying, and called
it cant, for his seriousness, and called it mopishness, for his
strictness, and called it needless preciseness. They were the proud
that sat in the scorner's seat and valued themselves on so doing. 2.
That yet he had not been jeered out of his religion: "They have done
all they could to make me quit it for shame, but none of these things
move me: I have not declined from thy law for all this; but, if this be
to be vile" (as he said when Michal had him greatly in derision), "I
will be yet more vile." He not only had not quite forsaken the law, but
had not so much as declined from it. We must never shrink from any
duty, nor let slip an opportunity of doing good, for fear of the
reproach of men, or their revilings. The traveller goes on his way
though the dogs bark at him. Those can bear but little for Christ that
cannot bear a hard word for him.
52 I remembered thy judgments of old, O Lord; and have comforted
myself.
When David was derided for his godliness he not only held fast his
integrity, but, 1. He comforted himself. He not only bore reproach, but
bore it cheerfully. It did not disturb his peace, nor break in upon the
repose of his spirit in God. It was a comfort to him to think that it
was for God's sake that he bore reproach, and that his worst enemies
could find no occasion against him, save only in the matter of his God,
Dan. vi. 5. Those that are derided for their adherence to God's law may
comfort themselves with this, that the reproach of Christ will prove,
in the end, greater riches to them than the treasures of Egypt. 2. That
which he comforted himself with was the remembrance of God's judgments
of old, the providences of God concerning his people formerly, both in
mercy to them and in justice against their persecutors. God's judgments
of old, in our own early days and in the days of our fathers, are to be
remembered by us for our comfort and encouragement in the way of God,
for he is still the same.
53 Horror hath taken hold upon me because of the wicked that forsake
thy law.
Here is, 1. The character of wicked people; he means those that are
openly and grossly wicked: They forsake thy law. Every sin is a
transgression of the law, but a course and way of wilful and avowed sin
is downright forsaking it and throwing it off. 2. The impression which
the wickedness of the wicked made upon David; it frightened him, it put
him into an amazement. He trembled to think of the dishonour thereby
done to God, the gratification thereby given to Satan, and the
mischiefs thereby done to the souls of men. He dreaded the consequences
of it both to the sinners themselves (and cried out, O gather not my
soul with sinners! let my enemy be as the wicked) and to the interests
of God's kingdom among men, which he was afraid would be thereby sunk
and ruined. He does not say, "Horror has taken hold on me because of
their cruel designs against me," but "because of the contempt they put
on God and his law." Sin is a monstrous horrible thing in the eyes of
all that are sanctified, Jer. v. 30; xxiii. 14; Hos. vi. 10; Jer. ii.
12.
54 Thy statutes have been my songs in the house of my pilgrimage.
Here is, 1. David's state and condition; he was in the house of his
pilgrimage, which may be understood either as his peculiar trouble (he
was often tossed and hurried, and forced to fly) or as his lot in
common with all. This world is the house of our pilgrimage, the house
in which we are pilgrims; it is our tabernacle; it is our inn. We must
confess ourselves strangers and pilgrims upon earth, who are not at
home here, nor must be here long. Even David's palace is but the house
of his pilgrimage. 2. His comfort in this state: "Thy statutes have
been my songs, with which I here entertain myself," as travellers are
wont to divert the thoughts of their weariness, and take off something
of the tediousness of their journey, by singing a pleasant song now and
then. David was the sweet singer of Israel, and here we are told whence
he fetched his songs; they were all borrowed from the word of God.
God's statutes were as familiar to him as the songs which a man is
accustomed to sing; and he conversed with them in his
pilgrimage-solitudes. They were as pleasant to him as songs, and put
gladness into his heart more than those have that chant to the sound of
the viol, Amos vi. 5. Is any afflicted then? Let him sing over God's
statutes, and try if he cannot so sing away sorrow, Ps. cxxxviii. 5.
55 I have remembered thy name, O Lord, in the night, and have kept thy
law. 56 This I had, because I kept thy precepts.
Here is, 1. The converse David had with the word of God; he kept it in
mind, and upon every occasion he called it to mind. God's name is the
discovery he has made of himself to us in and by his word. This is his
memorial unto all generations, and therefore we should always keep it
in memory--remember it in the night, upon a waking bed, when we are
communing with our own hearts. When others were sleeping David was
remembering God's name, and, by repeating that lesson, increasing his
acquaintance with it; in the night of affliction this he called to
mind. 2. The conscience be made of conforming to it. The due
remembrance of God's name, which is prefixed to his law, will have a
great influence upon our observance of the law: I remembered thy name
in the night, and therefore was careful to keep thy law all day. How
comfortable will it be in the reflection if our own hearts can witness
for us that we have thus remembered God's name, and kept his law! 3.
The advantage he got by it (v. 56): This I had because I kept thy
precepts. Some understand this indefinitely: This I had (that is I had
that which satisfied me; I had every thing that is comfortable) because
I kept thy precepts. Note, All that have made a business of religion
will own that it has turned to a good account, and that they have been
unspeakable gainers by it. Others refer it to what goes immediately
before: "I had the comfort of keeping thy law because I kept it." Note,
God's work is its own wages. A heart to obey the will of God is a most
valuable reward of obedience; and the more we do the more we may do,
and shall do, in the service of God; the branch that bears fruit is
made more fruitful, John xv. 2.
8. CHETH.
57 Thou art my portion, O Lord: I have said that I would keep thy
words.
We may hence gather the character of a godly man. 1. He makes the
favour of God his felicity: Thou art my portion, O Lord! Others place
their happiness in the wealth and honours of this world. Their portion
is in this life; they look no further; they desire no more; these are
their good things, Luke xvi. 25. But all that are sanctified take the
Lord for the portion of their inheritance and their cup, and nothing
less will satisfy them. David can appeal to God in this matter: "Lord,
thou knowest that I have chosen thee for my portion, and depend upon
thee to make me happy." 2. He makes the law of God his rule: "I have
said that I would keep thy words; and what I have said by thy grace I
will do, and will abide by it to the end." Note, Those that take God
for their portion must take him for their prince, and swear allegiance
to him; and, having promised to keep his word, we must often put
ourselves in mind of our promise, Ps. xxxix. 1.
58 I intreated thy favour with my whole heart: be merciful unto me
according to thy word.
David, having in the foregoing verse reflected upon his covenants with
God, here reflects upon his prayers to God, and renews his petition.
Observe, 1. What he prayed for. Having taken God for his portion, he
entreated his favour, as one that knew he had forfeited it, was
unworthy of it, and yet undone without it, but for ever happy if he
could obtain it. We cannot demand God's favour as a debt, but must be
humble suppliants for it, that God will not only be reconciled to us,
but accept us and smile upon us. He prays, "Be merciful to me, in the
forgiveness of what I have done amiss, and in giving me grace to do
better for the future." 2. How he prayed--with his whole heart, as one
that knew how to value the blessing he prayed for. The gracious soul is
entirely set upon the favour of God, and is therefore importunate for
it. I will not let thee go except thou bless me. 3. What he
pleaded--the promise of God: "Be merciful to me, according to thy word.
I desire the mercy promised, and depend upon the promise for it." Those
that are governed by the precepts of the word and are resolved to keep
them (v. 57) may plead the promises of the word and take the comfort of
them.
59 I thought on my ways, and turned my feet unto thy testimonies. 60
I made haste, and delayed not to keep thy commandments.
David had said he would keep God's word (v. 57), and it was well said;
now here he tells us how and in what method he pursued that resolution.
1. He thought on his ways. He thought beforehand what he should do,
pondering the path of his feet (Prov. iv. 26), that he might walk
surely, and not at all adventures. He thought after what he had done,
reflected upon his life past, and recollected the paths he had walked
in and the steps he had taken. The word signifies a fixed abiding
thought. Some make it an allusion to those who work embroidery, who are
very exact and careful to cover the least flaw, or to those who cast up
their accounts, who reckon with themselves, What do I owe? What am I
worth? "I thought not on my wealth (as the covetous man, Ps. xlix. 11)
but on my ways, not on what I have, but what I do:" for what we do will
follow us into another world when what we have must be left behind.
Many are critical enough in their remarks upon other people's ways who
never think of their own: but let every man prove his own work. 2. He
turned his feet to God's testimonies. He determined to make the word of
God his rule, and to walk by that rule. He turned from the by-paths to
which he had turned aside, and returned to God's testimonies. He turned
not only his eye to them, but his feet, his affections to the love of
God's word and his conversation to the practice of it. The bent and
inclinations of his soul were towards God's testimonies and his
conversation was governed by them Penitent reflections must produce
pious resolutions. 3. He did this immediately and without demur (v.
60): I made haste and delayed not. When we are under convictions of sin
we must strike while the iron is hot, and not think to defer the
prosecution of them, as Felix did, to a more convenient season. When we
are called to duty we must lose no time, but set about it to-day, while
it is called to-day. Now this account which David here gives of himself
may refer either to his constant practice every day (he reflected on
his ways at night, directed his feet to God's testimonies in the
morning, and what his hand found to do that was good he did it without
delay), or it may refer to his first acquaintance with God and
religion, when he began to throw off the vanity of childhood and youth,
and to remember his Creator; that blessed change was, by the grace of
God, thus wrought. Note, (1.) Conversion begins in serious
consideration, Ezek. xviii. 28; Luke xv. 17. (2.) Consideration must
end in a sound conversion. To what purpose have we thought on our ways
if we do not turn our feet with all speed to God's testimonies?
61 The bands of the wicked have robbed me: but I have not forgotten thy
law.
Here is, 1. The malice of David's enemies against him. They were wicked
men, who hated him for his godliness. There were bands or troops of
them confederate against him. They did him all the mischief they could;
they robbed him; having endeavoured to take away his good name (v. 51),
they set upon his goods, and spoiled him of them, either by plunder in
time of war or by fines and confiscations under colour of law. Saul (it
is likely) seized his effects, Absalom his palace, and the Amalekites
rifled Ziklag. Worldly wealth is what we may be robbed of. David,
though a man of war, could not keep his own. Thieves break through and
steal. 2. The testimony of David's conscience for him that he had held
fast his religion when he was stripped of every thing else, as Job did
when the bands of the Chaldeans and Sabeans had robbed him: But I have
not forgotten thy law. No care nor grief should drive God's word out of
our minds, or hinder our comfortable relish of it and converse with it.
Nor must we ever think the worse of the ways of God for any trouble we
meet with in those ways, nor fear being losers by our religion at last,
however we may be losers for it now.
62 At midnight I will rise to give thanks unto thee because of thy
righteous judgments.
Though David is, in this psalm, much in prayer, yet he did not neglect
the duty of thanksgiving; for those that pray much will have much to
give thanks for. See, 1. How much God's hand was eyed in his
thanksgivings. He does not say, "I will give thanks because of thy
favours to me, which I have the comfort of," but, "Because of thy
righteous judgments, all the disposals of thy providence in wisdom and
equity, which thou hast the glory of." We must give thanks for the
asserting of God's honour and the accomplishing of his word in all he
does in the government of the world. 2. How much David's heart was set
upon his thanksgivings. He would rise at midnight to give thanks to
God. Great and good thoughts kept him awake, and refreshed him, instead
of sleep; and so zealous was he for the honour of God that when others
were in their beds he was upon his knees at his devotions. He did not
affect to be seen of men in it, but gave thanks in secret, where our
heavenly Father sees. He had praised God in the courts of the Lord's
house, and yet he will do it in his bed-chamber. Public worship will
not excuse us from secret worship. When David found his heart affected
with God's judgments, he immediately offered up those affections to
God, in actual adorations, not deferring, lest they should cool. Yet
observe his reverence; he did not lie still and give thanks, but rose
out of his bed, perhaps in the cold and in the dark, to do it the more
solemnly. And see what a good husband he was of time; when he could not
lie and sleep, he would rise and pray.
63 I am a companion of all them that fear thee, and of them that keep
thy precepts.
David had often expressed the great love he had to God; here he
expresses the great love he had to the people of God; and observe, 1.
Why he loved them; not so much because they were his best friends, most
firm to his interest and most forward to serve him, but because they
were such as feared God and kept his precepts, and so did him honour
and helped to support his kingdom among men. Our love to the saints is
then sincere when we love them for the sake of what we see of God in
them and the service they do to him. 2. How he showed his love to them:
He was a companion of them. He had not only a spiritual communion with
them in the same faith and hope, but he joined with them in holy
ordinances in the courts of the Lord, where rich and poor, prince and
peasant, meet together. He sympathized with them in their joys and
sorrows (Heb. x. 33); he conversed familiarly with them, communicated
his experiences to them, and consulted theirs. He not only took such to
be his companions as did fear God, but he vouchsafed himself to be a
companion with all, with any, that did so, wherever he met with them.
Though he was a king, he would associate with the poorest of his
subjects that feared God, Ps. xv. 4; Jam. ii. 1.
64 The earth, O Lord, is full of thy mercy: teach me thy statutes.
Here, 1. David pleads that God is good to all the creatures according
to their necessities and capacities; as the heaven is full of God's
glory, so the earth is full of his mercy, full of the instances of his
pity and bounty. Not only the land of Canaan, where God is known and
worshipped, but the whole earth, in many parts of which he has no
homage paid him, is full of his mercy. Not only the children of men
upon the earth, but even the inferior creatures, taste of God's
goodness. His tender mercies are over all his works. 2. He therefore
prays that God would be good to him according to his necessity and
capacity: "Teach me thy statutes. Thou feedest the young ravens that
cry, with food proper for them; and wilt thou not feed me with
spiritual food, the bread of life, which my soul needs and craves, and
cannot subsist without? The earth is full of thy mercy; and is not
heaven too? Wilt thou not then give me spiritual blessings in heavenly
places?" A gracious heart will fetch an argument from any thing to
enforce a petition for divine teaching. Surely he that will not let his
birds be unfed will not let his children be untaught.
9. TETH.
65 Thou hast dealt well with thy servant, O Lord, according unto thy
word. 66 Teach me good judgment and knowledge: for I have believed
thy commandments.
Here, 1. David makes a thankful acknowledgment of God's gracious
dealings with him all along: Thou hast dealt well with thy servant.
However God has dealt with us, we must own he has dealt well with us,
better than we deserve, and all in love and with design to work for our
good. In many instances God has done well for us beyond our
expectations. He has done well for all his servants; never any of them
complained that he had used them hardly. Thou hast dealt well with me,
not only according to thy mercy, but according to thy word. God's
favours look best when they are compared with the promise and are seen
flowing from that fountain. 2. Upon these experiences he grounds a
petition for divine instruction: "Teach me good judgment and knowledge,
that, by thy grace, I may render again, in some measure, according to
the benefit done unto me." Teach me a good taste (so the word
signifies), a good relish, to discern things that differ, to
distinguish between truth and falsehood, good and evil; for the ear
tries words, as the mouth tastes meat. We should pray to God for a
sound mind, that we may have spiritual senses exercised, Heb. v. 14.
Many have knowledge who have little judgment; those who have both are
well fortified against the snares of Satan and well furnished for the
service of God and their generation. 3. This petition is backed with a
plea: "For I have believed thy commandments, received them, and
consented to them that they are good, and submitted to their
government; therefore, Lord, teach me." Where God has given a good
heart a good head too may in faith be prayed for.
67 Before I was afflicted I went astray: but now have I kept thy word.
David here tells us what he had experienced, 1. Of the temptations of a
prosperous condition: "Before I was afflicted, while I lived in peace
and plenty, and knew no sorrow, I went astray from God and my duty."
Sin is going astray; and we are most apt to wander from God when we are
easy and think ourselves at home in the world. Prosperity is the
unhappy occasion of much iniquity; it makes people conceited of
themselves, indulgent of the flesh, forgetful of God, in love with the
world, and deaf to the reproofs of the word. See Ps. xxx. 6. It is good
for us, when we are afflicted, to remember how and wherein we went
astray before we were afflicted, that we may answer the end of the
affliction. 2. Of the benefit of an afflicted state: "Now have I kept
thy word, and so have been recovered from my wanderings." God often
makes use of afflictions as a means to reduce those to himself who have
wandered from him. Sanctified afflictions humble us for sin and show us
the vanity of the world; they soften the heart, and open the ear to
discipline. The prodigal's distress brought him to himself first and
then to his father.
68 Thou art good, and doest good; teach me thy statutes.
Here, 1. David praises God's goodness and gives him the glory of it:
Thou art good and doest good. All who have any knowledge of God and
dealings with him wilt own that he does good, and therefore will
conclude that he is good. The streams of God's goodness are so
numerous, and run so full, so strong, to all the creatures, that we
must conclude the fountain that is in himself to be inexhaustible. We
cannot conceive how much good our God does every day, much less can we
conceive how good he is. Let us acknowledge it with admiration and with
holy love and thankfulness. 2. He prays for God's grace, and begs to be
under the guidance and influence of it: Teach me thy statutes. "Lord,
thou doest good to all, art the bountiful benefactor of all the
creatures; this is the good I beg thou wilt do to me,--Instruct me in
my duty, incline me to it, and enable me to do it. Thou art good, and
doest good; Lord, teach me thy statutes, that I may be good and do
good, may have a good heart and live a good life." It is an
encouragement to poor sinners to hope that God will teach them his way
because he is good and upright, Ps. xxv. 8.
69 The proud have forged a lie against me: but I will keep thy precepts
with my whole heart. 70 Their heart is as fat as grease; but I
delight in thy law.
David here tells us how he was affected as to the proud and wicked
people that were about him. 1. He did not fear their malice, nor was he
by it deterred from his duty: They have forged a lie against me. Thus
they aimed to take away his good name. Nay, all we have in the world,
even life itself, may be brought into danger by those who make no
conscience of forging a lie. Those that were proud envied David's
reputation, because it eclipsed them, and therefore did all they could
to blemish him. They took a pride in trampling upon him. They therefore
persuaded themselves it was no sin to tell a deliberate lie if it might
but expose him to contempt. Their wicked wit forged lies, invented
stories which there was not the least colour for, to serve their wicked
designs. And what did David do when he was thus belied? He will bear it
patiently; he will keep that precept which forbids him to render
railing for railing, and will with all his heart sit down silently. He
will go on in his duty with constancy and resolution: "Let them say
what they will, I will keep thy precepts, and not dread their
reproach." 2. He did not envy their prosperity, nor was he by it
allured from his duty. Their heart is as fat as grease. The proud are
at ease (Ps. cxxiii. 4); they are full of the world, and the wealth and
pleasures of it; and this makes them, (1.) Senseless, secure, and
stupid; they are past feeling: thus the phrase is used, Isa. vi. 10.
Make the heart of this people fat. They are not sensible of the touch
of the word of God or his rod. (2.) Sensual and voluptuous: "Their eyes
stand out with fatness (Ps. lxxiii. 7); they roll themselves in the
pleasures of sense, and take up with them as their chief good; and much
good may it do them. I would not change conditions with them. I delight
in thy law; I build my security upon the promises of God's word and
have pleasure enough in communion with God, infinitely preferable to
all their delights." The children of God, who are acquainted with
spiritual pleasures, need not envy the children of this world their
carnal pleasures.
71 It is good for me that I have been afflicted; that I might learn thy
statutes.
See here, 1. That it has been the lot of the best saints to be
afflicted. The proud and the wicked lived in pomp and pleasure, while
David, though he kept close to God and his duty, was still in
affliction. Waters of a full cup are wrung out to God's people, Ps.
lxxiii. 10. 2. That it has been the advantage of God's people to be
afflicted. David could speak experimentally: It was good for me; many a
good lesson he had learnt by his afflictions, and many a good duty he
had been brought to which otherwise would have been unlearnt and
undone. Therefore God visited him with affliction, that he might learn
God's statutes; and the intention was answered: the afflictions had
contributed to the improvement of his knowledge and grace. He that
chastened him taught him. The rod and reproof give wisdom.
72 The law of thy mouth is better unto me than thousands of gold and
silver.
This is a reason why David reckoned that when by his afflictions he
learned God's statutes, and the profit did so much counterbalance the
loss, he was really a gainer by them; for God's law, which he got
acquaintance with by his affliction, was better to him than all the
gold and silver which he lost by his affliction. 1. David had but a
little of the word of God in comparison with what we have, yet see how
highly he valued it; how inexcusable then are we, who have both the Old
and New Testament complete, and yet account them as a strange thing!
Observe, Therefore he valued the law, because it is the law of God's
mouth, the revelation of his will, and ratified by his authority. 2. He
had a great deal of gold and silver in comparison with what we have,
yet see how little he valued it. His riches increased, and yet he did
not set his heart upon them, but upon the word of God. That was better
to him, yielded him better pleasures, and better maintenance, and a
better inheritance, than all the treasures he was master of. Those that
have read, and believe, David's Psalms and Solomon's Ecclesiastes,
cannot but prefer the word of God far before the wealth of this world.
10. JOD.
73 Thy hands have made me and fashioned me: give me understanding, that
I may learn thy commandments.
Here, 1. David adores God as the God of nature and the author of his
being: Thy hands have made me and fashioned me, Job x. 8. Every man is
as truly the work of God's hands as the first man was, Ps. cxxxix. 15,
16. "Thy hands have not only made me, and given me a being, otherwise I
should never have been, but fashioned me, and given me this being, this
noble and excellent being, endued with these powers and faculties;" and
we must own that we are fearfully and wonderfully made. 2. He addresses
himself to God as the God of grace, and begs he will be the author of
his new and better being. God made us to serve him and enjoy him; but
by sin we have made ourselves unable for his service and indisposed for
the enjoyment of him; and we must have a new and divine nature,
otherwise we had the human nature in vain; therefore David prays,
"Lord, since thou hast made me by thy power for thy glory, make me anew
by thy grace, that I may answer the ends of my creation and live to
some purpose: Give me understanding, that I may learn thy
commandments." The way in which God recovers and secures his interest
in men is by giving them an understanding; for by that door he enters
into the soul and gains possession of it.
74 They that fear thee will be glad when they see me; because I have
hoped in thy word.
Here is, 1. The confidence of this good man in the hope of God's
salvation: "I have hoped in thy word; and I have not found it in vain
to do so; it has not failed me, nor have I been disappointed in my
expectations from it. It is a hope that maketh not ashamed; but is
present satisfaction, and fruition at last." 2. The concurrence of
other good men with him in the joy of that salvation: "Those that fear
thee will be glad when they see me relieved by my hope in thy word and
delivered according to my hope." The comforts which some of God's
children have in God, and the favours they have received from him,
should be matter of joy to others of them. Paul often expressed the
hope that for God's grace to him thanks would be rendered by many, 2
Cor. i. 11; iv. 15. Or it may be taken more generally; good people are
glad to see one another; they are especially pleased with those who are
eminent for their hope in God's word.
75 I know, O Lord, that thy judgments are right, and that thou in
faithfulness hast afflicted me.
Still David is in affliction, and being so he owns, 1. That his sin was
justly corrected: I know, O Lord! that thy judgments are right, are
righteousness itself. However God is pleased to afflict us, he does us
no wrong, nor can we charge him with any iniquity, but must acknowledge
that it is less than we have deserved. We know that God is holy in his
nature and wise and just in all the acts of his government, and
therefore we cannot but know, in the general, that his judgments are
right, though, in some particular instances, there may be difficulties
which we cannot easily resolve. 2. That God's promise was graciously
performed. The former may silence us under our afflictions, and forbid
us to repine, but this may satisfy us, and enable us to rejoice; for
afflictions are in the covenant, and therefore they are not only not
meant for our hurt, but they are really intended for our good: "In
faithfulness thou hast afflicted me, pursuant to the great design of my
salvation." It is easier to own, in general, that God's judgments are
right, than to own it when it comes to be our own case; but David
subscribes to it with application, "Even my afflictions are just and
kind."
76 Let, I pray thee, thy merciful kindness be for my comfort, according
to thy word unto thy servant. 77 Let thy tender mercies come unto me,
that I may live: for thy law is my delight.
Here is, 1. An earnest petition to God for his favour. Those that own
the justice of God in their afflictions (as David had done, v. 75) may,
in faith, and with humble boldness, be earnest for the mercy of God,
and the tokens and fruits of that mercy, in their affliction. He prays
for God's merciful kindness (v. 76), his tender mercies, v. 77. He can
claim nothing as his due, but all his supports under his affliction
must come from mere mercy and compassion to one in misery, one in want.
"Let these come to me," that is, "the evidence of them (clear it up to
me that thou hast a kindness for me, and mercy in store), and the
effects of them; let them work my relief and deliverance." 2. The
benefit he promised himself from God's lovingkindness: "Let it come to
me for my comfort (v. 76); that will comfort me when nothing else will;
that will comfort me whatever grieves me." Gracious souls fetch all
their comfort from a gracious God, as the fountain of all happiness and
joy: "Let it come to me, that I may live, that is, that I may be
revived, and my life may be made sweet to me, for I have no joy of it
while I am under God's displeasure. In his favour is life; in his
frowns are death." A good man cannot live with any satisfaction any
longer than he has some tokens of God's favour to him. 3. His pleas for
the benefits of God's favour. He pleads, (1.) God's promise: "Let me
have thy kindness, according to thy word unto thy servant, the kindness
which thou hast promised and because thou hast promised it." Our Master
has passed his word to all his servants that he will be kind to them,
and they may plead it with him. (2.) His own confidence and complacency
in that promise: "Thy law is my delight; I hope in thy word and rejoice
in that hope." Note, Those that delight in the law of God may depend
upon the favour of God, for it shall certainly make them happy.
78 Let the proud be ashamed; for they dealt perversely with me without
a cause: but I will meditate in thy precepts. 79 Let those that fear
thee turn unto me, and those that have known thy testimonies.
Here David shows,
I. How little he valued the will--will of sinners. There were those
that dealt perversely with him, that were peevish and ill-conditioned
towards him, that sought advantages against him, and misconstrued all
he said and did. Even those that deal most fairly may meet with those
that deal perversely. But David regarded it not, for, 1. He knew it was
without cause, and that for his love they were his adversaries. The
causeless reproach, like the curse causeless, may be easily slighted;
it does not hurt us, and therefore should not move us. 2. He could
pray, in faith, that they might be ashamed of it; God's dealing
favourably with him might make them ashamed to think that they had
dealt perversely with him. "Let them be ashamed, that is, let them be
brought either to repentance or to ruin." 3. He could go on in the way
of his duty, and find comfort in that. "However they deal with me, I
will meditate in thy precepts, and entertain myself with them."
II. How much he valued the good-will of saints, and how desirous he was
to stand right in their opinion, and keep up his interest in them and
communion with them: Let those that fear thee turn to me. He does not
mean so much that they might side with him, and take up arms in his
cause, as that they might love him, and pray for him, and associate
with him. Good men desire the friendship and society of those that are
good. Some think it intimates that when David had been guilty of that
foul sin in the murder of Uriah, though he was a king, those that
feared God grew strange to him and turned from him, for they were
ashamed of him; this troubled him, and therefore he prays, Lord, let
them turn to me again. He desires especially the company of those that
were not only honest, but intelligent, that have known thy testimonies,
have good heads as well as good hearts, and whose conversation will be
edifying. It is desirable to have an intimacy with such.
80 Let my heart be sound in thy statutes; that I be not ashamed.
Here is, 1. David's prayer for sincerity, that his heart might be
brought to God's statutes, and that it might be sound in them, not
rotten and deceitful, that he might not rest in the form of godliness,
but be acquainted with the subject to the power of it,--that he might
be hearty and constant in religion, and that his soul might be in
health. 2. His dread of the consequences of hypocrisy: That I be not
ashamed. Shame is the portion of hypocrites, either here, if it be
repented of, or hereafter, if it be not: "Let my heart be sound, that I
fall not into scandalous sin, that I fall not quite off from the ways
of God, and so shame myself. Let my heart be sound, that I may come
boldly to the throne of grace, and may lift up my face without spot at
the great day."
11. CAPH.
81 My soul fainteth for thy salvation: but I hope in thy word. 82
Mine eyes fail for thy word, saying, When wilt thou comfort me?
Here we have the psalmist,
I. Longing for help from heaven: My soul faints; my eyes fail. He longs
for the salvation of the Lord and for his word, that is, salvation
according to the word. He is not thus eager for the creatures of fancy,
but for the objects of faith, salvation from the present calamities
under which he was groaning and the doubts and fears which he was
oppressed with. It may be understood of the coming of the Messiah, and
so he speaks in the name of the Old-Testament church; the souls of the
faithful even fainted to see that salvation of which the prophets
testified. (1 Pet. i. 10); their eyes failed for it. Abraham saw it at
a distance, and so did others, but at such a distance that it put their
eyes to the stretch and they could not stedfastly see it. David was now
under prevailing dejections, and, having been long so, his eyes cried
out, "When wilt thou comfort me? Comfort me with thy salvation, comfort
me with thy word." Observe, 1. The salvation and consolation of God's
people are secured to them by the word, which will certainly be
fulfilled in its season. 2. The promised salvation and comfort may be,
and often are, long deferred, so that they are ready to faint and fall
in the expectation of them. 3. Though we think the time long ere the
promised salvation and comfort come, yet we must still keep our eye
upon that salvation, and resolve to take up with nothing short of it.
"Thy salvation, thy word, thy comfort, are what my heart is still
upon."
II. Waiting for that help, assured that it will come, and tarrying till
it come: But I hope in thy word; and but for hope the heart would
break. When the eyes fail yet the faith must not; for the vision is for
an appointed time, and at the end it shall speak and shall not lie.
83 For I am become like a bottle in the smoke; yet do I not forget thy
statutes.
David begs God would make haste to comfort him, 1. Because his
affliction was great, and therefore he was an object of God's pity:
Lord, make haste to help me, for I have become like a bottle in the
smoke, a leathern bottle, which, if it hung any while in the smoke, was
not only blackened with soot, but dried, and parched, and shrivelled
up. David was thus wasted by age, and sickness, and sorrow. See how
affliction will mortify the strongest and stoutest of men! David had
been of a ruddy countenance, as fresh as a rose; but now he is
withered, his colour is gone, his cheeks are furrowed. Thus does man's
beauty consume under God's rebukes, as a moth fretting a garment. A
bottle, when it is thus wrinkled with smoke, is thrown by, and there is
no more use of it. Who will put wine into such old bottles? Thus was
David, in his low estate, looked upon as a despised broken vessel, and
as a vessel in which there was no pleasure. Good men, when they are
drooping and melancholy, sometimes think themselves more slighted than
really they are. 2. Because, though his affliction was great, yet it
had not driven him from his duty, and therefore he was within the reach
of God's promise: Yet do I not forget thy statutes. Whatever our
outward condition is we must not cool in our affection to the word of
God, nor let that slip out of our minds; no care, no grief, must crowd
that out. As some drink and forget the law (Prov. xxxi. 5), so others
weep and forget the law; but we must in every condition, both
prosperous and adverse, have the things of God in remembrance; and, if
we be mindful of God's statutes, we may pray and hope that he will be
mindful of our sorrows, though for a time he seems to forget us.
84 How many are the days of thy servant? when wilt thou execute
judgment on them that persecute me?
Here, I. David prays against the instruments of his troubles, that God
would make haste to execute judgment on those that persecuted him. He
prays not for power to avenge himself (he bore no malice to any), but
that God would take to himself the vengeance that belonged to him, and
would repay (Rom. xii. 19), as the God that sits in the throne judging
right. There is a day coming, and a great and terrible day it will be,
when God will execute judgment on all the proud persecutors of his
people, tribulation to those that troubled them; Enoch foretold it
(Jude 14), whose prophecy perhaps David here had an eye to; and that
day we are to look for and pray for the hastening of. Come, Lord Jesus,
come quickly. 2. He pleads the long continuance of his trouble: "How
many are the days of thy servant? The days of my life are but few" (so
some); "therefore let them not all be miserable, and therefore make
haste to appear for me against my enemies, before I go hence and shall
be seen no more." Or rather, "The days of my affliction are many; thou
seest, Lord, how many they be; when wilt thou return in mercy to me?
Sometimes, for the elect's sake, the days of trouble are shortened. O
let the days of my trouble be shortened; I am thy servant; and
therefore, as the eyes of a servant are to the hand of his master, so
are mine to thee, until thou have mercy on me."
85 The proud have digged pits for me, which are not after thy law. 86
All thy commandments are faithful: they persecute me wrongfully; help
thou me. 87 They had almost consumed me upon earth; but I forsook not
thy precepts.
David's state was herein a type and figure of the state both of Christ
and Christians that he was grievously persecuted; as there are many of
his psalms, so there are many of the verses of this psalm, which
complain of this, as those here. Here observe,
I. The account he gives of his persecutors and their malice against
him. 1. They were proud, and in their pride they persecuted him,
glorying in this, that they could trample upon one who was so much
cried up, and hoping to raise themselves on his ruins. 2. They were
unjust: They persecuted him wrongfully; so far was he from giving them
any provocation that he had studied to oblige them; but for his love
they were his adversaries. 3. They were spiteful: They dug pits for
him, which intimates that they were deliberate in their designs against
him and that what they did was of malice prepense; it intimates
likewise that they were subtle and crafty, and had the serpent's head
as well as the serpent's venom, that they were industrious and would
refuse no pains to do him a mischief, and treacherous, laying snares in
secret for him, as hunters do take wild beasts, Ps. xxxv. 7. Such has
been the enmity of the serpent's seed to the seed of the woman. 4. They
herein showed their enmity to God himself. The pits they dug for him
were not after God's law; he means they were very much against his law,
which forbids to devise evil to our neighbour, and has particularly
said, Touch not my anointed. The law appointed that, if a man dug a pit
which occasioned any mischief, he should answer for the mischief (Exod.
xxi. 33, 34), much more when it was dug with a mischievous design. 5.
They carried on their designs against him so far that they had almost
consumed him upon earth; they went near to ruin him and all his
interests. It is possible that those who shall shortly be consummate in
heaven may be, for the present, almost consumed on earth; and it is of
the Lord's mercies (and, considering the malice of their enemies, it is
a miracle of mercy) that they are not quite consumed. But the bush in
which God is, though it burns, shall not be burnt up.
II. His application to God in his persecuted state. 1. He acknowledges
the truth and goodness of his religion, though he suffered: "However it
be, all thy commandments are faithful, and therefore, whatever I lose
for my observance of them, I know I shall not lose by it." True
religion, if it be worth any thing, is worth every thing, and therefore
worth suffering for. "Men are false; I find them so; men of low degree,
men of high degree, are so, there is no trusting them. But all thy
commandments are faithful; on them I may rely." 2. He begs that God
would stand by him, and succour him: "They persecute me; help thou me;
help me under my troubles, that I may bear them patiently, and as
becomes me, and may still hold fast my integrity, and in due time help
me out of my troubles." God help me is an excellent comprehensive
prayer; it is a pity that it should ever be used lightly and as a
by-word.
III. His adherence to his duty notwithstanding all the malice of his
persecutors (v. 87): But I forsook not thy precepts. That which they
aimed at was to frighten him from the ways of God, but they could not
prevail; he would sooner forsake all that was dear to him in this world
than forsake the word of God, would sooner lose his life than lose the
comfort of doing his duty.
88 Quicken me after thy lovingkindness; so shall I keep the testimony
of thy mouth.
Here is, 1. David in care to be found in the way of his duty. His
constant desire and design are to keep the testimony of God's mouth, to
keep to it as his rule and to keep hold of it as his confidence and
portion for ever. This we must keep, whatever we lose. 2. David at
prayer for divine grace to assist him therein: "Quicken me after thy
lovingkindness (make me alive and make me lively), so shall I keep thy
testimonies," implying that otherwise he should not keep them. We
cannot proceed, nor persevere, in the good way, unless God quicken us
and put life into us; we are therefore here taught to depend upon the
grace of God for strength to do every good work, and to depend upon it
as grace, as purely the fruit of God's favour. He had prayed before,
Quicken me in thy righteousness (v. 40); but here, Quicken me after thy
lovingkindness. The surest token of God's good-will toward us is his
good work in us.
12. LAMED.
89 For ever, O Lord, thy word is settled in heaven. 90 Thy
faithfulness is unto all generations: thou hast established the earth,
and it abideth. 91 They continue this day according to thine
ordinances: for all are thy servants.
Here, 1. The psalmist acknowledges the unchangeableness of the word of
God and of all his counsels: "For ever, O Lord! thy word is settled.
Thou art for ever thyself (so some read it); thou art the same, and
with thee there is no variableness, and this is a proof of it. Thy
word, by which the heavens were made, is settled there in the abiding
products of it;" or the settling of God's word in heaven is opposed to
the changes and revolutions that are here upon earth. All flesh is
grass; but the word of the Lord endures for ever. It is settled in
heaven, that is, in the secret counsel of God, which is hidden in
himself and is far above out of our sight, and is immovable, as
mountains of brass. And his revealed will is as firm as his secret
will; as he will fulfil the thoughts of his heart, so no word of his
shall fall to the ground; for it follows here, Thy faithfulness is unto
all generations, that is, the promise is sure to every age of the
church and it cannot be antiquated by lapse of time. The promises that
look ever so far forward shall be performed in their season. 2. He
produces, for proof of it, the constancy of the course of nature: Thou
hast established the earth for ever and it abides; it is what it was at
first made, and where it was at first placed, poised with its own
weight, and notwithstanding the convulsions in its own bowels, the
agitations of the sea that is interwoven with it, and the violent
concussions of the atmosphere that surrounds it, it remains unmoved.
"They" (the heavens and the earth and all the hosts of both) "continue
to this day according to thy ordinances; they remain in the posts
wherein thou hast set them; they fill up the place assigned them, and
answer the purposes for which they were intended." The stability of the
ordinances of the day and night, of heaven and earth, is produced to
prove the perpetuity of God's covenant, Jer. xxxi. 35, 36; xxxiii. 20,
21. It is by virtue of God's promise to Noah (Gen. viii. 22) that day
and night, summer and winter, observe a steady course. "They have
continued to this day, and shall still continue to the end of time,
acting according to the ordinances which were at first given them; for
all are thy servants; they do thy will, and set forth thy glory, and in
both are thy servants." All the creatures are, in their places, and
according to their capacities, serviceable to their Creator, and answer
the ends of their creation; and shall man be the only rebel, the only
revolter from his allegiance, and the only unprofitable burden of the
earth?
92 Unless thy law had been my delights, I should then have perished in
mine affliction.
Here is, 1. The great distress that David was in. He was in affliction,
and ready to perish in his affliction, not likely to die, so much as
likely to despair; he was ready to give up all for gone, and to look
upon himself as cut off from God's sight; he therefore admires the
goodness of God to him, that he had not perished, that he kept the
possession of his own soul, and was not driven out of his wits by his
troubles, but especially that he was enabled to keep close to his God
and was not driven off from his religion by them. Though we are not
kept from affliction, yet, if we are kept from perishing in our
affliction, we have no reason to say, We have cleansed our hands in
vain; or, What profit is it that we have served God? 2. His support in
this distress. God's law was his delight, (1.) It had been so formerly,
and the remembrance of that was a comfort to him, as it afforded him a
good evidence of his integrity. (2.) It was so now in his affliction;
it afforded him abundant matter of comfort, and from these fountains of
life he drew living waters, when the cisterns of the creature were
broken or dried up. His converse with God's law, and his meditations on
it, were his delightful entertainment in solitude and sorrow. A Bible
is a pleasant companion at any time if we please.
93 I will never forget thy precepts: for with them thou hast quickened
me.
Here is, 1. A very good resolution: "I will never forget thy precepts,
but will always retain a remembrance of and regard to thy word as my
rule." It is a resolution for perpetuity, never to be altered. Note,
The best evidence of our love to the word of God is never to forget it.
We must resolve that we will never, at any time, cast off our religion,
and never, upon any occasion, lay aside our religion, but that we will
be constant to it and persevere in it. 2. A very good reason for it:
"For by them thou hast quickened me; not only they are quickening,
but," (1.) "They have been so to me; I have found them so." Those speak
best of the things of God who speak by experience, who can say that by
the word the spiritual life has been begun in them, maintained and
strengthened in them, excited and comforted in them. (2.) "Thou hast
made them so;" the word of itself, without the grace of God, would not
quicken us. Ministers can but prophesy upon the dry bones, they cannot
put life into them; but, ordinarily, the grace of God works by the word
and makes use of it as a means of quickening, and this is a good reason
why we should never forget it, but should highly value what God has put
such honour upon, and dearly love what we have found and hope still to
find such benefit by. See here what is the best help for bad memories,
namely, good affections. If we are quickened by the word, we shall
never forget it; nay, that word that does really quicken us to and in
our duty is not forgotten; though the expressions be lost, if the
impressions remain, it is well.
94 I am thine, save me; for I have sought thy precepts.
Here, 1. David claims relation to God: "I am thine, devoted to thee and
owned by thee, thine in covenant." He does not say, Thou art mine (as
Dr. Manton observes), though that follows of course, because that were
a higher challenge; but, I am thine, expressing himself in a more
humble and dutiful way of resignation; nor does he say, I am thus, but,
I am thine, not pleading his own good property or qualification, but
God's propriety in him: "I am thine, not my own, not the world's." 2.
He proves his claim: "I have sought thy precepts; I have carefully
enquired concerning my duty and diligently endeavoured to do it." This
will be the best evidence that we belong to God; all that are his,
though they have not found perfection, are seeking it. 3. He improves
his claim: "I am thine; save me; save me from sin, save me from ruin."
Those that have in sincerity given up themselves to God to be his may
be sure that he will protect them and preserve them to his heavenly
kingdom, Mal. iii. 18.
95 The wicked have waited for me to destroy me: but I will consider thy
testimonies.
Here, 1. David complains of the malice of his enemies: The wicked (and
none but such would be enemies to so good a man) have waited for me to
destroy me. They were very cruel, and aimed at no less than his
destruction; they were very crafty, and sought all opportunities to do
him a mischief; and they were confident (they expected, so some read
it), that they should destroy him; they thought themselves sure of
their prey. 2. He comforts himself in the word of God as his
protection: "While they are contriving my destruction, I consider thy
testimonies, which secure to me my salvation." God's testimonies are
then likely to be our support, when we consider them, and dwell in our
thoughts upon them.
96 I have seen an end of all perfection: but thy commandment is
exceeding broad.
Here we have David's testimony from his own experience, 1. Of the
vanity of the world and its insufficiency to make us happy: I have seen
an end of all perfection. Poor perfection which one sees an end of! Yet
such are all those things in this world which pass for perfections.
David, in his time, had seen Goliath, the strongest, overcome, Asahel,
the swiftest, overtaken, Ahithophel, the wisest, befooled, Absalom, the
fairest, deformed; and, in short, he had seen an end of perfection, of
all perfection. He saw it by faith; he saw it by observation; he saw an
end of the perfection of the creature both in respect of sufficiency
(it was scanty and defective; there is that to be done for us which the
creature cannot do) and in respect of continuance; it will not last our
time, for it will not last to eternity as we must. The glory of man is
but as the flower of the grass. 2. Of the fulness of the word of God,
and its sufficiency for our satisfaction: But thy commandment is broad,
exceedingly broad. The word of God reaches to all cases, to all times.
The divine law lays a restraint upon the whole man, is designed to
sanctify us wholly. There is a great deal required and forbidden in
every commandment. The divine promise (for that also is commanded)
extends itself to all our burdens, wants, and grievances, and has that
in it which will make a portion and happiness for us when we have seen
an end of all perfection.
13. MEM.
97 MEM. O how love I thy law! it is my meditation all the day.
Here is, 1. David's inexpressible love to the word of God: O how love I
thy law! He protests his affection to the word of God with a holy
vehemency; he found that love to it in his heart which, considering the
corruption of his nature and the temptations of the world, he could not
but wonder at, and at that grace which had wrought it in him. He not
only loved the promises, but loved the law, and delighted in it after
the inner man. 2. An unexceptionable evidence of this. What we love we
love to think of; by this it appeared that David loved the word of God
that it was his meditation. He not only read the book of the law, but
digested what he read in his thoughts, and was delivered into it as
into a mould: it was his meditation not only in the night, when he was
silent and solitary, and had nothing else to do, but in the day, when
he was full of business and company; nay, and all the day; some good
thoughts were interwoven with his common thoughts, so full was he of
the word of God.
98 Thou through thy commandments hast made me wiser than mine enemies:
for they are ever with me. 99 I have more understanding than all my
teachers: for thy testimonies are my meditation. 100 I understand
more than the ancients, because I keep thy precepts.
We have here an account of David's learning, not that of the Egyptians,
but of the Israelites indeed.
I. The good method by which he got it. In his youth he minded business
in the country as a shepherd; from his youth he minded business in the
court and camp. Which way then could he get any great stock of
learning? He tells us here how he came by it; he had it from God as the
author: Thou hast made me wise. All true wisdom is from God. He had it
by the word of God as the means, by his commandments and his
testimonies. These are able to make us wise to salvation and to furnish
the man of God for every good work. 1. These David took for his
constant companions: "They are ever with me, ever in my mind, ever in
my eye." A good man, wherever he goes, carries his Bible along with
him, if not in his hands, yet in his head and in his heart. 2. These he
took for the delightful subject of his thoughts; they were his
meditation, not only as matters of speculation for his entertainment,
as scholars meditate on their notions, but as matters of concern, for
his right management, as men of business think of their business, that
they may do it in the best manner. 3. These he took for the commanding
rules of all his actions: I keep thy precepts, that is, I make
conscience of doing my duty in every thing. The best way to improve in
knowledge is to abide and abound in all the instances of serious
godliness; for, if any man do his will, he shall know of the doctrine
of Christ, shall know more and more of it, John vii. 17. The love of
the truth prepares for the light of it; the pure in heart shall see God
here.
II. The great eminency he attained to in it. By studying and practising
God's commandments, and making them his rule, he learnt to behave
himself wisely in all his ways, 1 Sam. xviii. 14. 2. He outwitted his
enemies; God, by these means, made him wiser to baffle and defeat their
designs against him than they were to lay them. Heavenly wisdom will
carry the point, at last, against carnal policy. By keeping the
commandments we secure God on our side and make him our friend, and
therein are certainly wiser than those that make him their enemy. By
keeping the commandments we preserve in ourselves that peace and quiet
of mind which our enemies would rob us of, and so are wise for
ourselves, wiser than they are for themselves, for this world as well
as for the other. 2. He outstripped his teachers, and had more
understanding than all of them. He means either those who would have
been his teachers, who blamed his conduct and undertook to prescribe to
him (by keeping God's commandments he managed his matters so that it
appeared, in the event, he had taken the right measures and they had
taken the wrong), or those who should have been his teachers, the
priests and Levites, who sat in Moses's chair, and whose lips ought to
have kept knowledge, but who neglected the study of the law, and minded
their honours and revenues, and the formalities only of their religion;
and so David, who conversed much with the scriptures, by that means
became more intelligent than they. Or he may mean those who had been
his teachers when he was young; he built so well upon the foundation
which they had laid that, with the help of his Bible, he became able to
teach them, to teach them all. He was not now a babe that needed milk,
but had spiritual senses exercised, Heb. v. 14. It is no reflection
upon our teachers, but rather an honour to them, to improve so as
really to excel them, and not to need them. By meditation we preach to
ourselves, and so we come to understand more than our teachers, for we
come to understand our own hearts, which they cannot. 3. He outdid the
ancients, either those of his day (he was young, like Elihu, and they
were very old, but his keeping God's precepts taught more wisdom than
the multitude of their years, Job xxxii. 7, 8) or those of former days;
he himself quotes the proverb of the ancients (1 Sam. xxiv. 13), but
the word of God gave him to understand things better than he could do
by tradition and all the learning that was handed down from preceding
ages. In short, the written word is a surer guide to heaven than all
the doctors and fathers, the teachers and ancients, of the church; and
the sacred writings kept, and kept to, will teach us more wisdom than
all their writings.
101 I have refrained my feet from every evil way, that I might keep thy
word.
Here is, 1. David's care to avoid the ways of sin: "I have refrained my
feet from the evil ways they were ready to step aside into. I checked
myself and drew back as soon as I was aware that I was entering into
temptation." Though it was a broad way, a green way, a pleasant way,
and a way that many walked in, yet, being a sinful way, it was an evil
way, and he refrained his feet from it, foreseeing the end of that way.
And his care was universal; he shunned every evil way. By the words of
thy lips I have kept myself from the paths of the destroyer, Ps. xvii.
4. 2. His care to be found in the way of duty; That I might keep thy
word, and never transgress it. His abstaining from sin was, (1.) An
evidence that he did conscientiously aim to keep God's word and had
made that his rule. (2.) It was a means of his keeping God's word in
the exercises of religion; for we cannot with any comfort or boldness
attend on God in holy duties, so as in them to keep his word, while we
are under guilt or in any by-way.
102 I have not departed from thy judgments: for thou hast taught me.
Here is, 1. David's constancy in his religion. He had not departed from
God's judgments; he had not chosen any other rule than the word of God,
nor had he wilfully deviated from that rule. A constant adherence to
the ways of God in trying times will be a good evidence of our
integrity. 2. The cause of his constancy: "For thou hast taught me;
that is, they were divine instructions that I learned; I was satisfied
that the doctrine was of God, and therefore I stuck to it." Or rather,
"It was divine grace in my heart that enabled me to receive those
instructions." All the saints are taught of God, for he it is that
gives the understanding; and those, and those only, that are taught of
God, will continue to the end in the things that they have learned.
103 How sweet are thy words unto my taste! yea, sweeter than honey to
my mouth! 104 Through thy precepts I get understanding: therefore I
hate every false way.
Here is, 1. The wonderful pleasure and delight which David took in the
word of God; it was sweet to his taste, sweeter than honey. There is
such a thing as a spiritual taste, an inward savour and relish of
divine things, such an evidence of them to ourselves, by experience, as
we cannot give to others. We have heard him ourselves, John iv. 42. To
this scripture-taste the word of God is sweet, very sweet, sweeter than
any of the gratifications of sense, even those that are most delicious.
David speaks as if he wanted words to express the satisfaction he took
in the discoveries of the divine will and grace; no pleasure was
comparable to it. 2. The unspeakable profit and advantage he gained by
the word of God. (1.) It helped him to a good head: "Through thy
precepts I get understanding to discern between truth and falsehood,
good and evil, so as not to mistake either in the conduct of my own
life or in advising others." (2.) It helped him to a good heart:
"Therefore, because I have got understanding of the truth, I hate every
false way, and am stedfastly resolved not to turn aside into it."
Observe here, [1.] The way of sin is a false way; it deceives, and will
ruin, all that walk in it; it is the wrong way, and yet it seems to a
man right, Prov. xiv. 12. [2.] It is the character of every good man
that he hates the way of sin, and hates it because it is a false way;
he not only refrains his feet from it (v. 101), but he hates it, has an
antipathy to it and a dread of it. [3.] Those who hate sin as sin will
hate all sin, hate every false way, because every false way leads to
destruction. And, [4.] The more understanding we get by the word of God
the more rooted will our hatred of sin be (for to depart from evil,
that is understanding, Job xxviii. 28), and the more ready we are in
the scriptures the better furnished we are with answers to temptation.
14. NUN.
105 NUN. Thy word is a lamp unto my feet, and a light unto my path.
Observe here, 1. The nature of the word of God, and the great intention
of giving it to the world; it is a lamp and a light. It discovers to
us, concerning God and ourselves, that which otherwise we could not
have known; it shows us what is amiss, and will be dangerous; it
directs us in our work and way, and a dark place indeed the world would
be without it. It is a lamp which we may set up by us, and take into
our hands for our own particular use, Prov. vi. 23. The commandment is
a lamp kept burning with the oil of the Spirit; it is like the lamps in
the sanctuary, and the pillar of fire to Israel. 2. The use we should
make of it. It must be not only a light to our eyes, to gratify them,
and fill our heads with speculations, but a light to our feet and to
our path, to direct us in the right ordering of our conversation, both
in the choice of our way in general and in the particular steps we take
in that way, that we may not take a false way nor a false step in the
right way. We are then truly sensible of God's goodness to us in giving
us such a lamp and light when we make it a guide to our feet, our path.
106 I have sworn, and I will perform it, that I will keep thy righteous
judgments.
Here is, 1. The notion David had of religion; it is keeping God's
righteous judgments. God's commands are his judgments, the dictates of
infinite wisdom. They are righteous judgments, consonant to the eternal
rules of equity, and it is our duty to keep them carefully. 2. The
obligation he here laid upon himself to be religious, binding himself,
by his own promise, to that which he was already bound to by the divine
precept, and all little enough. "I have sworn (I have lifted up my head
to the Lord, and I cannot go back) and therefore must go forward: I
will perform it." Note, (1.) It is good for us to bind ourselves with a
solemn oath to be religious. We must swear to the Lord as subjects
swear allegiance to their sovereign, promising fealty, appealing to God
concerning our sincerity in this promise, and owning ourselves liable
to the curse of we do not perform it. (2.) We must often call to mind
the vows of God that are upon us, and remember that we have sworn. (3.)
We must make conscience of performing unto the Lord our oaths (an
honest man will be as good as his word); nor have we sworn to our own
hurt, but it will be unspeakably to our hurt if we do not perform.
107 I am afflicted very much: quicken me, O Lord, according unto thy
word.
Here is, 1. The representation David makes of the sorrowful condition
he was in: I am afflicted very much, afflicted in spirit; he seems to
mean that especially. He laboured under many discouragements; without
were fightings, within were fears. This is often the lot of the best
saints; therefore think it not strange if sometimes it be ours. 2. The
recourse he has to God in this condition; he prays for his grace:
"Quicken me, O Lord! make me lively, make me cheerful; quicken me by
afflictions to greater diligence in my work. Quicken me, that is,
deliver me out of my afflictions, which will be as life from the dead."
He pleads the promise of God, guides his desires by it, and grounds his
hopes upon it: Quicken me according to thy word. David resolved to
perform his promises to God (v. 106) and therefore could, with humble
boldness, beg of God to make good his word to him.
108 Accept, I beseech thee, the freewill offerings of my mouth, O Lord,
and teach me thy judgments.
Two things we are here taught to pray for, in reference to our
religious performances:--1. Acceptance of them. This we must aim at in
all we do in religion, that, whether present or absent, we may be
accepted of the Lord. What David here earnestly prays for the
acceptance of are the free-will-offerings, not of his purse, but of his
mouth, his prayers and praises. The calves of our lips (Hos. xiv. 2),
the fruit of our lips (Heb. i. 15), these are the spiritual offerings
which all Christians, as spiritual priests, must offer to God; and they
must be free-will-offerings, for we must offer them abundantly and
cheerfully, and it is this willing mind that is accepted. The more
there is of freeness and willingness in the service of God the more
pleasing it is to him. 2. Assistance in them: Teach me thy judgments.
We cannot offer any thing to God which we have reason to think he will
accept of, but what he is pleased to instruct us in the doing of; and
we must be as earnest for the grace of God in us as for the favour of
God towards us.
109 My soul is continually in my hand: yet do I not forget thy law.
110 The wicked have laid a snare for me: yet I erred not from thy
precepts.
Here is, 1. David in danger of losing his life. There is but a step
between him and death, for the wicked have laid a snare for him; Saul
did so many a time, because he hated him for his piety. Wherever he was
he found some design or other laid against him to take away his life,
for it was that they aimed at. What they could not effect by open force
they hoped to compass by treachery, which made him say, My soul is
continually in my hand. It was so with him, not only as a man (so it is
true of us all; wherever we are we lie exposed to the strokes of death;
what we carry in our hands is easily snatched away from us by violence,
or if sandy, as our life is, it easily of itself slips through our
fingers), but as a man of war, a soldier, who often jeoparded his life
in the high places of the field, and especially as a man after God's
own heart, and, as such, hated and persecuted, and always delivered to
death (2 Cor. iv. 11), killed all the day long. 2. David in no danger
of losing his religion, notwithstanding this, thus in jeopardy every
hour and yet constant to God and his duty. None of these things move
him; for, (1.) He does not forget the law, and therefore he is likely
to persevere. In the multitude of his cares for his own safety he finds
room in his head and heart for the word of God, and has that in his
mind as fresh as ever; and where that dwells richly it will be a well
of living water. (2.) He has not yet erred from God's precepts, and
therefore it is to be hoped he will not. He had stood many a shock and
kept his ground, and surely that grace which had helped him hitherto
would not fail him, but would still prevent his wanderings.
111 Thy testimonies have I taken as a heritage for ever: for they are
the rejoicing of my heart. 112 I have inclined mine heart to perform
thy statutes alway, even unto the end.
The psalmist here in a most affectionate manner, like an Israelite
indeed, resolves to stick to the word of God and to live and die by it.
I. He resolves to portion himself in it, and there to seek his
happiness, nay, there to enjoy it; "Thy testimonies (the truths, the
promises, of thy word) have I taken as a heritage for ever, for they
are the rejoicing of my heart." The present delight he took in them was
an evidence that the good things contained in them were in his account
the best things, and the treasure which he set his heart upon. 1. He
expected an eternal happiness in God's testimonies. The covenant God
had made with him was an everlasting covenant, and therefore he took it
as a heritage for ever. If he could not yet say, "They are my
heritage," yet he could say, "I have made choice of them for my
heritage; and will never take up with a portion in this life," Ps.
xvii. 14, 15. God's testimonies are a heritage to all that have
received the Spirit of adoption; for, if children, then heirs. They are
a heritage for ever, and that no earthly heritage is (1 Pet. i. 4); all
the saints accept them as such, take up with them, live upon them, and
can therefore be content with but little of this world. 2. He enjoyed a
present satisfaction in them: They are the rejoicing of my heart,
because they will be my heritage for ever. It requires the heart of a
good man to see his portion in the promise of God and not in the
possessions of this world.
II. He resolves to govern himself by it and thence to take his
measures: I have inclined my heart to do thy statutes. Those that would
have the blessings of God's testimonies must come under the bonds of
his statutes. We must look for comfort only in the way of duty, and
that duty must be done, 1. With full consent and complacency: "I have,
by the grace of God, inclined my heart to it, and conquered the
aversion I had to it." A good man brings his heart to his work and then
it is done well. A gracious disposition to do the will of God is the
acceptable principle of all obedience. 2. With constancy and
perseverance. He would perform God's statutes always, in all instances,
in the duty of every day, in a constant course of holy walking, and
this to the end, without weariness. This is following the Lord fully.
15. SAMECH.
113 I hate vain thoughts: but thy law do I love.
Here we have, 1. David's dread of the risings of sin, and the first
beginnings of it: I hate vain thoughts. He does not mean that he hated
them in others, for there he could not discern them, but he hated them
in his own heart. Every good man makes conscience of his thoughts, for
they are words to God. Vain thoughts, how light soever most make of
them, are sinful and hurtful, and therefore we should account them
hateful and dreadful, for they do not only divert the mind from that
which is good, but open the door to all evil, Jer. iv. 14. Though David
could not say that he was free from vain thoughts, yet he could say
that he hated them; he did not countenance them, nor give them any
entertainment, but did what he could to keep them out, at least to keep
them under. The evil I do I allow not. 2. David's delight in the rule
of duty: But thy law do I love, which forbids those vain thoughts, and
threatens them. The more we love the law of God the more we shall get
the mastery of our vain thoughts, the more hateful they will be to us,
as being contrary to the whole law, and the more watchful we shall be
against them, lest they draw us from that which we love.
114 Thou art my hiding place and my shield: I hope in thy word.
Here is, 1. God's care of David to protect and defend him, which he
comforted himself with when his enemies were very malicious against
him: Thou art my hiding-place and my shield. David, when Saul pursued
him, often betook himself to close places for shelter; in war he
guarded himself with his shield. Now God was both these to him, a
hiding-place to preserve him from danger and a shield to preserve him
in danger, his life from death and his soul from sin. Good people are
safe under God's protection. He is their strength and their shield,
their help and their shield, their sun and their shield, their shield
and their great reward, and here their hiding-place and their shield.
They may by faith retire to him, and repose in him as their
hiding-place, where they are kept in secret. They may by faith oppose
his power to all the might and malice of their enemies, as their shield
to quench every fiery dart. 2. David's confidence in God. He is safe,
and therefore he is easy, under the divine protection: "I hope in thy
word, which has acquainted me with thee and assured me of thy kindness
to me." Those who depend on God's promise shall have the benefit of his
power and be taken under his special protection.
115 Depart from me, ye evildoers: for I will keep the commandments of
my God.
Here is, 1. David's firm and fixed resolution to live a holy life: I
will keep the commandments of my God. Bravely resolved! like a saint,
like a soldier; for true courage consists in a steady resolution
against all sin and for all duty. Those that would keep God's
commandments must be often renewing their resolutions to do so: "I will
keep them. Whatever others do, this I will do; though I be singular,
though all about me be evil-doers, and desert me; whatever I have done
hitherto, I will for the future walk closely with God. They are the
commandments of God, of my God, and therefore I will keep them. He is
God and may command me, my God and will command me nothing but what is
for my good." 2. His farewell to bad company, pursuant to this
resolution: Depart from me, you evil-doers. Though David, as a good
magistrate, was a terror to evil-doers, yet there were many such, even
about court, intruding near his person; these he here abdicates, and
resolves to have no conversation with them. Note, Those that resolve to
keep the commandments of God must have no society with evil-doers; for
bad company is a great hindrance to a holy life. We must not choose
wicked people for our companions, nor be intimate with them; we must
not do as they do nor do as they would have us do, Ps. i. 1; Eph. v.
11.
116 Uphold me according unto thy word, that I may live: and let me not
be ashamed of my hope. 117 Hold thou me up, and I shall be safe: and
I will have respect unto thy statutes continually.
Here, 1. David prays for sustaining grace; for this grace sufficient he
besought the Lord twice: Uphold me; and again, Hold thou me up. He sees
himself not only unable to go on in his duty by any strength of his
own, but in danger of falling into sin unless he was prevented by
divine grace; and therefore he is thus earnest for that grace to uphold
him in his integrity (Ps. xli. 12), to keep him from falling and to
keep him from tiring, that he might neither turn aside to evil-doing
nor be weary of well-doing. We stand no longer than God holds us and go
no further than he carries us. 2. He pleads earnestly for this grace.
(1.) He pleads the promise of God, his dependence upon the promise, and
his expectation from it: "Uphold me, according to thy word, which word
I hope in; and, if it be not performed, I shall be made ashamed of my
hope, and be called a fool for my credulity." But those that hope in
God's word may be sure that the word will not fail them, and therefore
their hope will not make them ashamed. (2.) He pleads the great need he
had of God's grace and the great advantage it would be of to him:
Uphold me, that I may live, intimating that he could not live without
the grace of God; he should fall into sin, into death, into hell, if
God did not hold him up; but, supported by his hand, he shall live; his
spiritual life shall be maintained and be an earnest of eternal life.
Hold me up, and I shall be safe, out of danger and out of the fear of
danger. Our holy security is grounded on divine supports. (3.) He
pleads his resolution, in the strength of this grace, to proceed in his
duty: "Hold me up, and then I will have respect unto thy statutes
continually and never turn my eyes or feet aside from them." I will
employ myself (so some), I will delight myself (so others) in thy
statutes. If God's right hand uphold us, we must, in his strength, go
on in our duty both with diligence and pleasure.
118 Thou hast trodden down all them that err from thy statutes: for
their deceit is falsehood. 119 Thou puttest away all the wicked of
the earth like dross: therefore I love thy testimonies. 120 My flesh
trembleth for fear of thee; and I am afraid of thy judgments.
Here is, I. God's judgment on wicked people, on those that wander from
his statutes, that take their measures from other rules and will not
have God to reign over them. All departure from God's statutes is
certainly an error, and will prove a fatal one. These are the wicked of
the earth; they mind earthly things, lay up their treasures in the
earth, live in pleasure on the earth, and are strangers and enemies to
heaven and heavenly things. Now see how God deals with them, that you
may neither fear them nor envy them. 1. He treads them all down. He
brings them to ruin, to utter ruin, to shameful ruin; he makes them his
footstool. Though they are ever so high, he can bring them low (Amos
ii. 9); he has done it many a time, and he will do it, for he resists
the proud and will triumph over those that oppose his kingdom. Proud
persecutors trample upon his people, but, sooner or later, he will
trample upon them. 2. He puts them all away like dross. Wicked people
are as dross, which, though it be mingled with the good metal in the
ore, and seems to be of the same substance with it, must be separated
from it. And in God's account they are worthless things, the scum and
refuse of the earth, and no more to be compared with the righteous than
dross with fine gold. There is a day coming which will put them away
from among the righteous (Matt. xiii. 49), so that they shall have no
place in their congregation (Ps. i. 5), which will put them away into
everlasting fire, the fittest place for the dross. Sometimes, in this
world, the wicked are, by the censures of the church, or the sword of
the magistrate, or the judgments of God, put away as dross, Prov. xxv.
4, 5.
II. The reasons of these judgments. God casts them off because they err
from his statutes (those that will not submit to the commands of the
word shall feel the curses of it) and because their deceit is
falsehood, that is, because they deceive themselves by setting up false
rules, in opposition to God's statutes, which they err from, and
because they go about to deceive others with their hypocritical
pretences of good and their crafty projects of mischief. Their cunning
is falsehood, so Dr. Hammond. The utmost of their policy is treachery
and perfidiousness; this the God of truth hates and will punish.
III. The improvement David made of these judgments. He took notice of
them and received instruction from them. The ruin of the wicked helped
to increase, 1. His love to the word of God. "I see what comes of sin;
therefore I love thy testimonies, which warn me to take heed of those
dangerous courses and keep me from the paths of the destroyer." We see
the word of Go fulfilled in his judgments on sin and sinners, and
therefore we should love it. 2. His fear of the wrath of God: My flesh
trembles for fear of thee. Instead of insulting over those who fell
under God's displeasure, he humbled himself. What we read and hear of
the judgments of God upon wicked people would make us, (1.) To
reverence his terrible majesty, and to stand in awe of him: Who is able
to stand before this holy Lord God? 1 Sam. vi. 20. (2.) To fear lest we
offend him and become obnoxious to his wrath. Good men have need to be
restrained from sin by the terrors of the Lord, especially when
judgment begins at the house of God and hypocrites are discovered and
put away as dross.
16. AIN.
121 I have done judgment and justice: leave me not to mine oppressors.
122 Be surety for thy servant for good: let not the proud oppress me.
David here appeals to God, 1. As his witness that he had not done
wrong; he could truly say, "I have done judgment and justice, that is,
I have made conscience of rendering to all their due, and have not by
force or fraud hindered any of their right." Take him as a king, he
executed judgment and justice to all his people, 2 Sam. viii. 15. Take
him in a private capacity, he could appeal to Saul himself that there
was no evil or transgression in his hand, 1 Sam. xxiv. 11. Note,
Honesty is the best policy and will be our rejoicing in the day of
evil. 2. As his Judge, that he might not be wronged. Having done
justice for others that were oppressed, he begs that God would do him
justice and avenge him of his adversaries: "Be surety for thy servant,
for good; undertake for me against those that would run me down and
ruin me." He is sensible that he cannot make his part good himself, and
therefore begs that God would appear for him. Christ is our surety with
God; and, if he be so, Providence shall be our surety against all the
world. Who or what shall harm us if God's power and goodness be engaged
for our protection and rescue? He does not prescribe to God what he
should do for him; only let it be for good, in such way and manner as
Infinite Wisdom sees best; "only let me not be left to my oppressors."
Though David had done judgment and justice, yet he had many enemies;
but, having God for his friend, he hoped they should not have their
will against him; and in that hope he prayed again, Let not the proud
oppress me. David, one of the best of men, was oppressed by the proud,
whom God beholds afar off; the condition therefore of the persecuted is
better than that of the persecutors, and will appear so at last.
123 Mine eyes fail for thy salvation, and for the word of thy
righteousness.
David, being oppressed, is here waiting and wishing for the salvation
of the Lord, which would make him easy. 1. He cannot but think that it
comes slowly: My eyes fail for thy salvation. His eyes were towards it
and had been long so. He looked for help from heaven (and we deceive
ourselves if we look for it any other way), but it did not come so soon
as he expected, so that his eyes began to fail, and he was sometimes
ready to despair, and to think that, because the salvation did not come
when he looked for it, it would never come. It is often the infirmity
even of good men to be weary of waiting God's time when their time has
elapsed. 2. Yet he cannot hope that it comes surely; for he expects the
word of God's righteousness, and no other salvation than what is
secured by that word, which cannot fall to the ground because it is a
word of righteousness. Though our eyes fail, yet God's word does not,
and therefore those that build upon it, though now discouraged, shall
in due time see his salvation.
124 Deal with thy servant according unto thy mercy, and teach me thy
statutes. 125 I am thy servant; give me understanding, that I may
know thy testimonies.
Here is, 1. David's petition for divine instruction: "Teach me thy
statutes; give me to know all my duty; when I am in doubt, and know not
for certain what is my duty, direct me, and make it plain to me; now
that I am afflicted, oppressed, and my eyes are ready to fail for thy
salvation, let me know what my duty is in this condition." In difficult
times we should desire more to be told what we must do than what we may
expect, and should pray more to be led into the knowledge of
scripture-precepts than of scripture-prophecies. If God, who gave us
his statutes, do not teach us, we shall never learn them. How God
teaches is implied in the next petition: Give me understanding (a
renewed understanding, apt to receive divine light), that I may know
thy testimonies. It is God's prerogative to give an understanding, that
understanding without which we cannot know God's testimonies. Those who
know most of God's testimonies desire to know more, and are still
earnest with God to teach them, never thinking they know enough. 2. His
pleas to enforce this petition. (1.) He pleads God's goodness to him:
Deal with me according to thy mercy. The best saints count this their
best plea for any blessing, "Let me have it according to thy mercy;"
for we deserve no favour from God, nor can we claim any as a debt, but
we are most likely to be easy when we cast ourselves upon God's mercy
and refer ourselves to it. Particularly, when we come to him for
instruction, we must beg it as a mercy, and reckon that in being taught
we are well dealt with. (2.) He pleads his relation to God: "I am thy
servant, and have work to do for thee; therefore teach me to do it and
to do it well." The servant has reason to expect that, if he be at a
loss about his work, his master should teach him, and, if it were in
his power, give him an understanding. "Lord," says David, "I desire to
serve thee; show me how." If any man resolve to do God's will as his
servant, he shall be made to know his testimonies, John vii. 17; Ps.
xxv. 14.
126 It is time for thee, Lord, to work: for they have made void thy
law.
Here is, 1. A complaint of the daring impiety of the wicked. David,
having in himself a holy indignation at it, humbly represents it to
God: "Lord, there are those that have made void thy law, have set thee
and thy government at defiance, and have done what in them lay to
cancel and vacate the obligation of thy commands." Those that sin
through infirmity transgress the law, but presumptuous sinners do in
effect make void the law, saying, Who is the Lord? What is the
Almighty, that we should fear him? It is possible a godly man may sin
against the commandment, but a wicked man would sin away the
commandment, would repeal God's laws and enact his own lusts. This is
the sinfulness of sin and the malignity of the carnal mind. 2. A desire
that God would appear, for the vindication of his own honour: "It is
time for thee, Lord, to work, to do something for the effectual
confutation of atheists and infidels, and the silencing of those that
set their mouth against the heavens." God's time to work is when vice
has become most daring and the measure of iniquity is full. Now will I
arise, saith the Lord. Some read it, and the original will bear it, It
is time to work for thee, O Lord! it is time for every one in his place
to appear on the Lord's side--against the threatening growth of
profaneness and immorality. We must do what we can for the support of
the sinking interests of religion, and, after all, we must beg of God
to take the work into his own hands.
127 Therefore I love thy commandments above gold; yea, above fine gold.
128 Therefore I esteem all thy precepts concerning all things to be
right; and I hate every false way.
David here, as often in this psalm, professes the great love he had to
the word and law of God; and, to evidence the sincerity of it, observe,
1. The degree of his love. He loved his Bible better than he loved his
money--above gold, yea, above fine gold. Gold, fine gold, is what most
men set their hearts upon; nothing charms them and dazzles their eyes
so much as gold does. It is fine gold, a fine thing in their eyes; they
will venture their souls, their God, their all, to get and keep it. But
David saw that the word of God answers all purposes better than money
does, for it enriches the soul towards God; and therefore he loved it
better than gold, for it had done that for him which gold could not do,
and would stand him in stead when the wealth of the world would fail
him. 2. The ground of his love. He loved all God's commandments because
he esteemed them to be right, all reasonable and just, and suited to
the end for which they were made. They are all as they should be, and
no fault can be found with them; and we must love them because they
bear God's image and are the revelations of his will. If we thus
consent to the law that it is good, we shall delight in it after the
inner man. 3. The fruit and evidence of this love: He hated every false
way. The way of sin being directly contrary to God's precepts, which
are right, is a false way, and therefore those that have a love and
esteem for God's law hate it and will not be reconciled to it.
17. PE.
129 Thy testimonies are wonderful: therefore doth my soul keep them.
See here how David was affected towards the word of God. 1. He admired
it, as most excellent in itself: Thy testimonies are wonderful. The
word of God gives us admirable discoveries of God, and Christ, and
another world; admirable proofs of divine love and grace. The majesty
of the style, the purity of the matter, the harmony of the parts, are
all wonderful. Its effects upon the consciences of men, both for
conviction and comfort, are wonderful; and it is a sign that we are not
acquainted with God's testimonies, or do not understand them, if we do
not admire them. 2. He adhered to it as of constant use to him:
"Therefore doth my soul keep them, as a treasure of inestimable value,
which I cannot be without." We do not keep them to any purpose unless
our souls keep them. There they must be deposited, as the tables of
testimony in the ark, there they must have the innermost and uppermost
place. Those that see God's word to be admirable will prize it highly
and preserve it carefully, as that which they promise themselves great
things from.
130 The entrance of thy words giveth light; it giveth understanding
unto the simple.
Here is, 1. The great use for which the word of God was intended, to
give light, that is, to give understanding, to give us to understand
that which will be of use to us in our travels through this world; and
it is the outward and ordinary means by which the Spirit of God
enlightens the understanding of all that are sanctified. God's
testimonies are not only wonderful for the greatness of them, but
useful, as a light in a dark place. 2. Its efficacy for this purpose.
It admirably answers the end; for, (1.) Even the entrance of God's word
gives light. If we begin at the beginning, and take it before us, we
shall find that the very first verses of the Bible give us surprising
and yet satisfying discoveries of the origin of the universe, about
which, without that, the world is utterly in the dark. As soon as the
word of God enters into us, and has a place in us, it enlightens us; we
find we begin to see when we begin to study the word of God. The very
first principles of the oracles of God, the plainest truths, the milk
appointed for the babes, bring a great light into the soul, much more
will the soul be illuminated by the sublime mysteries that are found
there. "The exposition or explication of thy word gives light;" then it
is most profitable when ministers do their part in giving the sense,
Neh. viii. 8. Some understand it of the New Testament, which is the
opening or unfolding of the Old, which would give light concerning life
and immortality. (2.) It would give understanding even to the simple,
to the weakest capacities; for it shows us a way to heaven so plain
that the wayfaring men, though fools, shall not err therein.
131 I opened my mouth, and panted: for I longed for thy commandments.
Here is, 1. The desire David had towards the word of God: I longed for
thy commandments. When he was under a forced absence from God's
ordinances he longed to be restored to them again; when he enjoyed
ordinances he greedily sucked in the word of God, as new-born babes
desire the milk. When Christ is formed in the soul there are gracious
longings, unaccountable to one that is a stranger to the work. 2. The
degree of that desire appearing in the expressions of it: I opened my
mouth and panted, as one overcome with heat, or almost stifled, pants
for a mouthful of fresh air. Thus strong, thus earnest, should our
desires be towards God and the remembrance of his name, Ps. xlii. 1, 2.
Luke xii. 50.
132 Look thou upon me, and be merciful unto me, as thou usest to do
unto those that love thy name.
Here is, 1. David's request for God's favour to himself: "Look
graciously upon me; let me have thy smiles, and the light of thy
countenance. Take cognizance of me and my affairs, and be merciful to
me; let me taste the sweetness of thy mercy and receive the gifts of
thy mercy." See how humble his petition is. He asks not for the
operations of God's hand, only for the smiles of his face; a good look
is enough; and for that he does not plead merit, but implores mercy. 2.
His acknowledgment of his favour to all his people: As thou usest to do
unto those that love thy name. This is either, (1.) A plea for mercy:
"Lord, I am one of those that love thy name, love thee and thy word,
and thou usest to be kind to those that do so; and wilt thou be worse
to me than to others of thy people?" Or, (2.) A description of the
favour and mercy he desired--"that which thou usest to bestow on those
that love thy name, which thou bearest to thy chosen," Ps. cvi. 4, 5.
He desires no more, no better, than neighbour's fare, and he will take
up with no less; common looks and common mercies will not serve, but
such as are reserved for those that love him, which are such as eye has
not seen, 1 Cor. ii. 9. Note, The dealings of God with those that love
him are such that a man needs not desire to be any better dealt with,
for he will make them truly and eternally happy. And as long as God
deals with us no otherwise than as he uses to deal with those that love
him we have no reason to complain, 1 Cor. x. 13.
133 Order my steps in thy word: and let not any iniquity have dominion
over me.
Here David prays for two great spiritual blessings, and is, in this
verse, as earnest for the good work of God in him as, in the verse
before, for the good-will of God towards him. He prays, 1. For
direction in the paths of duty: "Order my steps in thy word; having led
me into the right way, let every step I take in that way be under the
guidance of thy grace." We ought to walk by rule; all the motions of
the soul must not only be kept within the bounds prescribed by the
word, so as not to transgress them, but carried out in the paths
prescribed by the word, so as not to trifle in them. And therefore we
must beg of God that by his good Spirit he would order our steps
accordingly. 2. For deliverance from the power of sin: "Let no iniquity
have dominion over me, so as to gain my consent to it, and that I
should be led captive by it." The dominion of sin is to be dreaded and
deprecated by every one of us; and, if in sincerity we pray against it,
we may receive that promise as an answer to the prayer (Rom. vi. 14),
Sin shall not have dominion over you.
134 Deliver me from the oppression of man: so will I keep thy precepts.
Here, 1. David prays that he might live a quiet and peaceable life, and
might not be harassed and discomposed by those that studied to be
vexatious: "Deliver me from the oppression of man--man, whom God can
control, and whose power is limited. Let them know themselves to be but
men (Ps. ix. 20), and let me be delivered out of the hands of my
enemies, that I may serve God without fear; so will I keep thy
precepts." Not but that he would keep God's precepts, though he should
be continued under oppression; "but so shall I keep thy precepts more
cheerfully and with more enlargement of heart, my bonds being loosed."
Then we may expect temporal blessings when we desire them with this in
our eye, that we may serve God the better.
135 Make thy face to shine upon thy servant; and teach me thy statutes.
David here, as often as elsewhere, writes himself God's servant, a
title he gloried in, though he was a king; now here, as became a good
servant, 1. He is very ambitious of his Master's favour, accounting
that his happiness and chief good. He asks not for corn and wine, for
silver and gold, but, "Make thy face to shine upon thy servant; let me
be accepted of thee, and let me know that I am so. Comfort me with the
light of thy countenance in every cloudy and dark day. If the world
frown upon me, yet do thou smile." 2. He is very solicitous about his
Master's work, accounting that his business and chief concern. This he
would be instructed in, that he might do it, and do it well, so as to
be accepted in the doing of it: Teach me thy statutes. Note, We must
pray as earnestly for grace as for comfort. If God hides his face from
us, it is because we have been careless in keeping his statutes; and
therefore, that we may be qualified for the returns of his favour, we
must pray for wisdom to do our duty.
136 Rivers of waters run down mine eyes, because they keep not thy law.
Here we have David in sorrow. 1. It is a great sorrow, to such a degree
that he weeps rivers of tears. Commonly, where there is a gracious
heart, there is a weeping eye, in conformity to Christ, who was a man
of sorrows and acquainted with grief. David had prayed for comfort in
God's favour (v. 135), now he pleads that he was qualified for that
comfort, and had need of it, for he was one of those that mourned in
Zion, and those that do so shall be comforted, Isa. lxi. 3. 2. It is
godly sorrow. He wept not for his troubles, though they were many, but
for the dishonour done to God: Because they keep not thy law, either
because my eyes keep not thy law, so some (the eye is the inlet and
outlet of a great deal of sin, and therefore it ought to be a weeping
eye), or, rather, they, that is, those about me, v. 139. Note, The sins
of sinners are the sorrows of saints. We must mourn for that which we
cannot mend.
18. TZADDI.
137 Righteous art thou, O Lord, and upright are thy judgments. 138
Thy testimonies that thou hast commanded are righteous and very
faithful.
Here is, 1. The righteousness of God, the infinite rectitude and
perfection of his nature. As he is what he is, so he is what he should
be, and in every thing acts as becomes him; there is nothing wanting,
nothing amiss, in God; his will is the eternal rule of equity, and he
is righteous, for he does all according to it. 2. The righteousness of
his government. He rules the world by his providence, according to the
principles of justice, and never did, nor ever can do, any wrong to any
of his creatures: Upright are thy judgments, the promises and
threatenings and the executions of both. Every word of God is pure, and
he will be true to it; he perfectly knows the merits of every cause and
will judge accordingly. 3. The righteousness of his commands, which he
has given to be the rule of our obedience: "Thy testimonies that thou
hast commanded, which are backed with thy sovereign authority, and to
which thou dost require our obedience, are exceedingly righteous and
faithful, righteousness and faithfulness itself." As he acts like
himself, so his law requires that we act like ourselves and like him,
that we be just to ourselves and to all we deal with, true to all the
engagements we lay ourselves under both to God and man. That which we
are commanded to practise is righteous; that which we are commanded to
believe is faithful. It is necessary to our faith and obedience that we
be convinced of this.
139 My zeal hath consumed me, because mine enemies have forgotten thy
words.
Here is, 1. The great contempt which wicked men put upon religion: My
enemies have forgotten thy words. They have often heard them, but so
little did they heed them that they soon forgot them, they willingly
forgot them, not only through carelessness let them slip out of their
minds, but contrived how to cast them behind their backs. This is at
the bottom of all the wickedness of the wicked, and particularly of
their malignity and enmity to the people of God; they have forgotten
the words of God, else those would give check to their sinful courses.
2. The great concern which godly men show for religion. David reckoned
those his enemies who forgot the words of God because they were enemies
to religion, which he had entered into a league with, offensive and
defensive. And therefore his zeal even consumed him, when he observed
their impieties. He conceived such an indignation at their wickedness
as preyed upon his spirits, even ate them up (as Christ's zeal, John
ii. 17), swallowed up all inferior considerations, and made him forget
himself. My zeal has pressed or constrained me (so Dr. Hammond reads
it), Acts xviii. 5. Zeal against sin should constrain us to do what we
can against it in our places, at least to do so much the more in
religion ourselves. The worse others are the better we should be.
140 Thy word is very pure: therefore thy servant loveth it.
Here is, 1. David's great affection for the word of God: Thy servant
loves it. Every good man, being a servant of God, loves the word of
God, because it lets him know his Master's will and directs him in his
Master's work. Wherever there is grace there is a warm attachment to
the word of God. 2. The ground and reason of that affection; he saw it
to be very pure, and therefore he loved it. Our love to the word of God
is then an evidence of our love to God when we love it for the sake of
its purity, because it bears the image of God's holiness and is
designed to make us partakers of his holiness. It commands purity, and,
as it is itself refined from all corrupt mixture, so if we receive it
in the light and love of it it will refine us from the dross of
worldliness and fleshly-mindedness.
141 I am small and despised: yet do not I forget thy precepts.
Here is, 1. David pious and yet poor. He was a man after God's own
heart, one whom the King of kings did delight to honour, and yet small
and despised in his own account and in the account of many others.
Men's excellency cannot always secure them from contempt; nay, it often
exposes them to the scorn of others and always makes them low in their
own eyes. God has chosen the foolish things of the world, and it has
been the common lot of his people to be a despised people. 2. David
poor and yet pious, small and despised for his strict and serious
godliness, yet his conscience can witness for him that he did not
forget God's precepts. He would not throw off his religion, though it
exposed him to contempt, for he knew that was designed to try his
constancy. When we are small and despised we have the more need to
remember God's precepts, that we may have them to support us under the
pressures of a low condition.
142 Thy righteousness is an everlasting righteousness, and thy law is
the truth.
Observe, 1. That God's word is righteousness, and it is an everlasting
righteousness. It is the rule of God's judgment, and it is consonant to
his counsels from eternity and will direct his sentence for eternity.
The word of God will judge us, it will judge us in righteousness, and
by it our everlasting state will be determined. This should possess us
with a very great reverence for the word of God that it is
righteousness itself, the standard of righteousness, and it is
everlasting in its rewards and punishments. 2. That God's word is a
law, and that law is truth. See the double obligation we are under to
be governed by the word of God. We are reasonable creatures, and as
such we must be ruled by truth, acknowledging the force and power of
it. If the principles be true, the practices must be agreeable to them,
else we do not act rationally. We are creatures, and therefore
subjects, and must be ruled by our Creator; and whatever he commands we
are bound to obey as a law. See how these obligations are here twisted,
these cords of a man. Here is truth brought to the understanding, there
to sit chief, and direct the motions of the whole man; but, lest the
authority of that should become weak through the flesh, here is a law
to bind the will and bring that into subjection. God's truth is a law
(John xviii. 37) and God's law is the truth; surely we cannot break
such words as these asunder.
143 Trouble and anguish have taken hold on me: yet thy commandments are
my delights. 144 The righteousness of thy testimonies is everlasting:
give me understanding, and I shall live.
These two verses are almost a repetition of the two foregoing verses,
but with improvement. 1. David again professes his constant adherence
to God and his duty, notwithstanding the many difficulties and
discouragements he met with. He had said (v. 141), I am small and
despised, and yet adhere to my duty. Here he finds himself not only
mean, but miserable, as far as this world could make him so: Trouble
and anguish have taken hold on me--trouble without, anguish within;
they surprised him, they seized him, they held him. Sorrows are often
the lot of saints in this vale of tears; they are in heaviness through
manifold temptations. There he had said, Yet do I not forget thy
precepts; here he carries his constancy much higher: Yet thy
commandments are my delights. All this trouble and anguish did not put
his mouth out of taste for the comforts of the word of God, but he
could still relish them and find that peace and pleasure in them which
all the calamities of this present time could not deprive him of. There
are delights, variety of delights, in the word of God, which the saints
have often the sweetest enjoyment of when they are in trouble and
anguish, 2 Cor. i. 5. 2. He again acknowledges the everlasting
righteousness of God's word as before (v. 142): The righteousness of
thy testimonies is everlasting and cannot be altered; and, when it is
admitted in its power into a soul, it is there an abiding principle, a
well of living water, John iv. 14. We ought to meditate much and often
upon the equity and the eternity of the word of God. Here he adds, by
way of inference, (1.) His prayer for grace: Give me understanding.
Those that know much of the word of God should still covet to know
more; for there is more to be known. He does not say, "Give me a
further revelation," but, Give me a further understanding; what is
revealed we should desire to understand, and what we know to know
better; and we must go to God for a heart to know. (2.) His hope of
glory: "Give me this renewed understanding, and then I shall live,
shall live for ever, shall be eternally happy, and shall be comforted,
for the present, in the prospect of it." This is life eternal, to know
God, John xvii. 3.
19. KOPH.
145 I cried with my whole heart; hear me, O Lord: I will keep thy
statutes. 146 I cried unto thee; save me, and I shall keep thy
testimonies.
Here we have, I. David's good prayers, by which he sought to God for
mercy; these he mentions here, not as boasting of them, or trusting to
any merit in them, but reflecting upon them with comfort, that he had
taken the appointed way to comfort. Observe here, 1. That he was inward
with God in prayer; he prayed with his heart, and prayer is acceptable
no further than the heart goes along with it. Lip-labour, if that be
all, is lost labour. 2. He was importunate with God in prayer; he
cried, as one in earnest, with fervour of affection and a holy
vehemence and vigour of desire. He cried with his whole heart; all the
powers of his soul were not only engaged and employed, but exerted to
the utmost, in his prayers. Then we are likely to speed when we thus
strive and wrestle in prayer. 3. That he directed his prayer to God: I
cried unto thee. Whither should the child go but to his father when any
thing ails him? 4. That the great thing he prayed for was salvation:
Save me. A short prayer (for we mistake if we think we shall be heard
for our much speaking), but a comprehensive prayer: "Not only rescue me
from ruin, but make me happy." We need desire no more than God's
salvation (Ps. l. 23) and the things that accompany it, Heb. vi. 9. 5.
That he was earnest for an answer; and not only looked up in his
prayers, but looked up after them, to see what became of them (Ps. v.
3): "Lord, hear me, and let me know that thou hearest me."
II. David's good purposes, by which he bound himself to duty when he
was in the pursuit of mercy. "I will keep thy statutes; I am resolved
that by thy grace I will;" for, if we turn away our ear from hearing
the law, we cannot expect an answer of peace to our prayers, Prov.
xxviii. 9. This purpose is used as a humble plea (v. 146): "Save me
from my sins, my corruptions, my temptations, all the hindrances that
lie in my way, that I may keep thy testimonies." We must cry for
salvation, not that we may have the ease and comfort of it, but that we
may have an opportunity of serving God the more cheerfully.
147 I prevented the dawning of the morning, and cried: I hoped in thy
word. 148 Mine eyes prevent the night watches, that I might meditate
in thy word.
David goes on here to relate how he had abounded in the duty of prayer,
much to his comfort and advantage: he cried unto God, that is, offered
up to him his pious and devout affections with all seriousness.
Observe,
I. The handmaids of his devotion. The two great exercises that attended
his prayers, and were helpful to them, were, 1. Hope in God's word,
which encouraged him to continue instant in prayer, though the answer
did not come immediately: "I cried, and hoped that at last I should
speed, because the vision is for an appointed time, and at the end it
will speak and not lie. I hoped in thy word, which I knew would not
fail me." 2. Meditation in God's word. The more intimately we converse
with the word of God, and the more we dwell upon it in our thoughts,
the better able we shall be to speak to God in his own language and the
better we shall know what to pray for as we ought. Reading the word
will not serve, but we must meditate in it.
II. The hours of his devotion. He anticipated the dawning of the
morning, nay, and the night-watches. See here, 1. That David was an
early riser, which perhaps contributed to his eminency. He was none of
those that say, Yet a little sleep. 2. That he began the day with God.
The first thing he did in the morning, before he admitted any business,
was to pray, when his mind was most fresh and in the best frame. If our
first thoughts in the morning be of God they will help to keep us in
his fear all the day long. 3. That his mind was so full of God, and the
cares and delights of his religion, that a little sleep served his
turn. Even in the night-watches, when he awaked from his first sleep,
he would rather meditate and pray than turn himself and go to sleep
again. He esteemed the words of God's mouth more than his necessary
repose, which we can as ill spare as our food, Job xxiii. 12. 4. That
he would redeem time for religious exercises. He was full of business
all day, but that will excuse no man from secret devotion; it is better
to take time from sleep, as David did, than not to find time for
prayer. And this is our comfort, when we pray in the night, that we can
never come unseasonably to the throne of grace; for we may have access
to it at all hours. Baal may be asleep, but Israel's God never
slumbers, nor are there any hours in which he may not be spoken with.
149 Hear my voice according unto thy lovingkindness: O Lord, quicken me
according to thy judgment.
Here, 1. David applies to God for grace and comfort with much
solemnity. He begs of God to hear his voice: "Lord, I have something to
say to thee; shall I obtain a gracious audience?" Well, what has he to
say? What is his petition and what is his request? It is not long, but
it has much in a little: "Lord, quicken me; stir me up to that which is
good, and make me vigorous, and lively, and cheerful in it. Let habits
of grace be drawn out into act." 2. He encourages himself to hope that
he shall obtain his request; for he depends, (1.) Upon God's
lovingkindness: "He is good, therefore he will be good to me, who hope
in his mercy. His lovingkindness manifested to me will help to quicken
me, and put life into me." (2.) Upon God's judgment, that is, his
wisdom ("He knows what I need, and what is good for me, and therefore
will quicken me"), or his promise, the word which he has spoken, mercy
secured by the new covenant: Quicken me according to the tenour of that
covenant.
150 They draw nigh that follow after mischief: they are far from thy
law. 151 Thou art near, O Lord; and all thy commandments are truth.
Here is, I. The apprehension David was in of danger from his enemies.
1. They were very malicious, and industrious in prosecuting their
malicious designs: They follow after mischief, any mischief they could
do to David or his friends; they would let slip no opportunity nor let
fall any pursuit that might be to his hurt. 2. They were very impious,
and had no fear of God before their eyes: They are far from thy law,
setting themselves as far as they can out of the reach of its
convictions and commands. The persecutors of God's people are such as
make light of God himself; we may therefore be sure that God will take
his people's part against them. 3. They followed him closely and he was
just ready to fall into their hands: They draw nigh, nigher than they
were; so that they got ground of him. They were at his heels, just upon
his back. God sometimes suffers persecutors to prevail very far against
his people, so that, as David said (1 Sam. xx. 3), There is but a step
between them and death. Perhaps this comes in here as a reason why
David was so earnest in prayer, v. 149. God brings us into imminent
perils, as he did Jacob, that, like him, we may wrestle for a blessing.
II. The assurance David had of protection with God: "They draw nigh to
destroy me, but thou art near, O Lord! to save me, not only mightier
than they and therefore able to help me against them, but nearer than
they and therefore ready to help." It is the happiness of the saints
that, when trouble is near, God is near, and no trouble can separate
between them and him. He is never far to seek, but he is within our
call, and means are within his call, Deut. iv. 7. All thy commandments
are truth. The enemies thought to defeat the promises God had made to
David, but he was sure it was out of their power; they were inviolably
true, and would be infallibly performed.
152 Concerning thy testimonies, I have known of old that thou hast
founded them for ever.
This confirms what he had said in the close of the foregoing verses,
All thy commandments are truth; he means the covenant, the word which
God has commanded to a thousand generations. This is firm, as true as
truth itself. For, 1. God has founded it so; he has framed it for a
perpetuity. Such is the constitution of it, and so well ordered is it
in all things, that it cannot but be sure. The promises are founded for
ever, so that when heaven and earth shall have passed away every iota
and tittle of the promise shall stand firm, 2 Cor. i. 20. 2. David had
found it so, both by a work of God's grace upon his heart (begetting in
him a full persuasion of the truth of God's word and enabling him to
rely upon it with a full satisfaction) and by the works of his
providence on his behalf, fulfilling the promise beyond what he
expected. Thus he knew of old, from the days of his youth, ever since
he began to look towards God, that the word of God is what one may
venture one's all upon. This assurance was confirmed by the
observations and experiences of his own life all along, and of others
that had gone before him in the ways of God. All that ever dealt with
God, and trusted in him will own that they have found him faithful.
20. RESH.
153 Consider mine affliction, and deliver me: for I do not forget thy
law. 154 Plead my cause, and deliver me: quicken me according to thy
word.
Here, I. David prays for succour in distress. Is any afflicted? let him
pray; let him pray as David does here. 1. He has an eye to God's pity,
and prays, "Consider my affliction; take it into thy thoughts, and all
the circumstances of it, and sit not by as one unconcerned." God is
never unmindful of his people's afflictions, but he will have us to put
him in remembrance (Isa. xliii. 26), to spread our case before him, and
then leave it to his compassionate consideration to do in it as in his
wisdom he shall think fit, in his own time and way. 2. He has an eye to
God's power and prays, Deliver me; and again, "Deliver me; consider my
troubles and bring me out of them." God has promised deliverance (Ps.
l. 15) and we may pray for it, with submission to his will and with
regard to his glory, that we may serve him the better. 3. He has an eye
to God's righteousness, and prays, "Plead my cause; be thou my patron
and advocate, and take me for thy client." David had a just cause, but
his adversaries were many and mighty, and he was in danger of being run
down by them; he therefore begs of God to clear his integrity and
silence their false accusations. If God do not plead his people's
cause, who will? He is righteous, and they commit themselves to him,
and therefore he will do it, and do it effectually, Isa. li. 22; Jer.
l. 34. (4.) He has an eye to God's grace, and prays, "Quicken me. Lord,
I am weak, and unable to bear my troubles; my spirit is apt to droop
and sink. O that thou wouldst revive and comfort me, till the
deliverance is wrought!"
II. He pleads his dependence upon the word of God and his obedient
regard to its directions: Quicken and deliver me according to thy word
of promise, for I do not forget thy precepts. The more closely we
cleave to the word of God, both as our rule and as our stay, the more
assurance we may have of deliverance in due time.
155 Salvation is far from the wicked: for they seek not thy statutes.
Here is, 1. The description of wicked men. They do not only do God's
statutes, but they do not so much as seek them; they do not acquaint
themselves with them, nor so much as desire to know their duty, nor in
the least endeavour to do it. Those are wicked indeed who do not think
the law of God worth enquiring after, but are altogether regardless of
it, being resolved to live at large and to walk in the way of their
heart. 2. Their doom: Salvation is far from them. They cannot upon any
good grounds promise themselves temporal deliverance. Let not that man
think that he shall receive any thing of the Lord. How can those expect
to seek God's favour with success, when they are in adversity, who
never sought his statutes when they were in prosperity? But eternal
salvation is certainly far from them. They flatter themselves with a
conceit that it is near, and that they are going to heaven; but they
are mistaken: it is far from them. They thrust it from them by
thrusting the Saviour from them; it is so far from them that they
cannot reach it, and the longer they persist in sin the further it is;
nay, while salvation is far from them, damnation is near; it slumbers
not. Behold, the Judge stands before the door.
156 Great are thy tender mercies, O Lord: quicken me according to thy
judgments.
Here, 1. David admires God's grace: Great are thy tender mercies, O
Lord! The goodness of God's nature, as it is his glory, so it is the
joy of all the saints. His mercies are tender, for he is full of
compassion; they are many, they are great, a fountain that can never be
exhausted. He is rich in mercy to all that call upon him. David had
spoken of the misery of the wicked (v. 155); but God is good
notwithstanding; there were tender mercies sufficient in God to have
saved them, if they had not "despised the riches of those mercies."
Those that are delivered from the sinner's doom are bound for ever to
own the greatness of God's mercies which delivered them. 2. He begs for
God's grace, reviving quickening grace, according to his judgments,
that is, according to the tenour of the new covenant (that established
rule by which he goes in dispensing that grace) or according to his
manner, his custom or usage, with those that love his name, v. 132.
157 Many are my persecutors and mine enemies; yet do I not decline from
thy testimonies.
Here is, 1. David surrounded with difficulties and dangers: Many are my
persecutors and my enemies. When Saul the king was his persecutor and
enemy no marvel that many more were so: multitudes will follow the
pernicious ways of abused authority. David, being a public person, had
many enemies, but withal he had many friends, who loved him and wished
him well; let him set the one over-against the other. In this David was
a type both of Christ and his church. The enemies, the persecutors, of
both, are many, very many. 2. David established in the way of his duty,
notwithstanding: "Yet do I not decline from thy testimonies, as knowing
that while I adhere to them God is for me; and then no matter who is
against me." A man who is steady in the way of his duty, though he may
have many enemies, needs fear none.
158 I beheld the transgressors, and was grieved; because they kept not
thy word.
Here is, 1. David's sorrow for the wickedness of the wicked. Though he
conversed much at home, yet sometimes he looked abroad, and could not
but see the wicked walking on every side. He beheld the transgressors,
those whose sins were open before all men, and it grieved him to see
them dishonour God, serve Satan, debauch the world, and ruin their own
souls, to see the transgressors so numerous, so daring, so very
impudent, and so industrious to draw unstable souls into their snares.
All this cannot but be a grief to those who have any regard to the
glory of God and the welfare of mankind. 2. The reason of that sorrow.
He was grieved, not because they were vexatious to him, but because
they were provoking to God: They kept not thy word. Those that hate sin
truly hate it as sin, as a transgression of the law of God and a
violation of his word.
159 Consider how I love thy precepts: quicken me, O Lord, according to
thy lovingkindness.
Here is, 1. David's appeal to God concerning his love to his precepts:
"Lord, thou knowest all things, thou knowest that I love them; consider
it then, and deal with me as thou usest to deal with those that love
thy word, which thou hast magnified above all thy name." He does not
say, "Consider how I fulfil thy precepts;" he was conscious to himself
that in many things he came short; but, "Consider how I love them." Our
obedience is pleasing to God, and pleasant to ourselves, only when it
comes from a principle of love. 2. His petition thereupon: "Quicken me,
to do my duty with vigour; revive me, keep me alive, not according to
any merit of mine, though I love thy word, but according to thy
lovingkindness;" to that we owe our lives, nay, that is better than
life itself. We need not desire to be quickened any further than God's
lovingkindness will quicken us.
160 Thy word is true from the beginning: and every one of thy righteous
judgments endureth for ever.
David here comforts himself with the faithfulness of God's word, for
the encouragement of himself and others to rely upon it. 1. It has
always been found faithful hitherto, and never failed any that ventured
upon it; It is true from the beginning. Ever since God began to reveal
himself to the children of men all he said was true and to be trusted.
The church, from its beginning, was built upon this rock. It has not
gained its validity by lapse of time, as many governments, whose best
plea is prescription and long usage, Quod initio non valet, tractu
temporis convalescit--That which, at first, wanted validity, in the
progress of time acquired it. But the beginning of God's word was true
(so some read it); his government was laid on a sure foundation. And
all, in every age, that have received God's word in faith and love,
have found every saying in it faithful and well worthy of all
acceptation. 2. It will be found faithful to the end, because
righteous: "Every one of thy judgments remains for ever unalterable and
of perpetual obligation, adjusting men's everlasting doom."
21. SCHIN.
161 Princes have persecuted me without a cause: but my heart standeth
in awe of thy word.
David here lets us know, 1. How he was discouraged in his duty by the
fear of man: Princes persecuted him. They looked upon him as a traitor
and an enemy to the government, and under that notion sought his life,
and bade him go serve other gods, 1 Sam. xxvi. 19. It has been the
common lot of the best men to be persecuted; and the case is the worse
if princes be the persecutors, for they have not only the sword in
their hand, and therefore can do the more hurt, but they have the law
on their side, and can do it with reputation and a colour of justice.
It is sad that the power which magistrates have from God, and should
use for him, should ever be employed against him. But marvel not at the
matter, Eccl. v. 8. It was a comfort to David that when princes
persecuted him he could truly say it was without cause, he never gave
them any provocation. 2. How he was kept to his duty, notwithstanding,
by the fear of God: "They would make me stand in awe of them and their
word, and do as they bid me; but my heart stands in awe of thy word,
and I am resolved to please God, and keep in with him, whoever is
displeased and falls out with me." Every gracious soul stands in awe of
the word of God, of the authority of its precepts and the terror of its
threatenings; and to those that do so nothing appears, in the power and
wrath of man, at all formidable. We ought to obey God rather than men,
and to make sure of God's favour, though we throw ourselves under the
frowns of all the world, Luke xii. 4, 5. The heart that stands in awe
of God's word is armed against the temptations that arise from
persecution.
162 I rejoice at thy word, as one that findeth great spoil.
Here is, 1. The pleasure David took in the word of God. He rejoiced at
it, rejoiced that God had made such a discovery of his mind, that
Israel was blessed with that light when other nations sat in darkness,
that he was himself let into the understanding of it and had had
experience of the power of it. He took a pleasure in reading it,
hearing it, and meditating on it, and every thing he met with in it was
agreeable to him. He had just now said that his heart stood in awe of
his word, and yet here he declares that he rejoiced in it. The more
reverence we have for the word of God the more joy we shall find in it.
2. The degree of that pleasure--as one that finds great spoil. This
supposes a victory over the enemy. It is through much opposition that a
soul comes to this, to rejoice in God's word. But, besides the pleasure
and honour of a conquest, there is great advantage gained by the
plunder of the field, which adds much to the joy. By the word of God we
become more than conquerors, that is, unspeakable gainers.
163 I hate and abhor lying: but thy law do I love.
Love and hatred are the leading affections of the soul; if those be
fixed aright, the rest move accordingly. Here we have them fixed aright
in David. 1. He had a rooted antipathy to sin; he could not endure to
think of it: I hate and abhor lying, which may be taken for all sin,
inasmuch as by it we deal treacherously and perfidiously with God and
put a cheat upon ourselves. Hypocrisy is lying; false doctrine is
lying; breach of faith is lying. Lying, in commerce or conversation, is
a sin which every good man hates and abhors, hates and doubly hates,
because of the seven things which the Lord hates one is a lying tongue
and another is a false witness that speaks lies, Prov. vi. 16. Every
man hates to have a lie told him; but we should more hate telling a lie
because by the former we only receive an affront from men, by the
latter we give an affront to God. 2. He had a rooted affection to the
word of God: Thy law do I love. And therefore he abhorred lying, for
lying is contrary to the whole law of God; and the reason why he loved
the law of God was because of the truth of it. The more we see of the
amiable beauty of truth the more we shall see of the detestable
deformity of a lie.
164 Seven times a day do I praise thee because of thy righteous
judgments.
David, in this psalm, is full of complaints, yet those did neither
jostle out his praises nor put him out of tune for them; whatever
condition a child of God is in he does not want matter for praise and
therefore should not want a heart. See here, 1. How often David praised
God--Seven times a day, that is, very frequently, not only every day,
but often every day. Many think that once a week will serve, or once or
twice a day, but David would praise God seven times a day at least.
Praising God is a duty which we should very much abound in. We must
praise God at every meal, praise him upon all occasions, in every thing
give thanks. We should praise God seven times a day, for the subject
can never be exhausted and our affections should never be tired. See v.
62. 2. What he praised God for--because of thy righteous judgments. We
must praise God for his precepts, which are all just and good, for his
promises and threatenings and the performance of both in his
providence. We are to praise God even for our afflictions, if through
grace we get good by them.
165 Great peace have they which love thy law: and nothing shall offend
them.
Here is an account of the happiness of good men, who are governed by a
principle of love to the word of God, who make it their rule and are
ruled by it. 2. They are easy, and have a holy serenity; none enjoy
themselves more than they do: Great peace have those that love thy law,
abundant satisfaction in doing their duty and pleasure in reflecting
upon it. The work of righteousness is peace (Isa. xxxii. 17), such
peace as the world can neither give nor take away. They may be in great
troubles without and yet enjoy great peace within, sat lucis
intus--abundance of internal light. Those that love the world have
great vexation, for it does not answer their expectation; those that
love God's word have great peace, for it outdoes their expectation, and
in it they have sure footing. 2. They are safe, and have a holy
security: Nothing shall offend them; nothing shall be a scandal, snare,
or stumbling-block, to them, to entangle them either in guilt or grief.
No event of providence shall be either an invincible temptation or an
intolerable affliction to them, but their love to the word of God shall
enable them both to hold fast their integrity and to preserve their
tranquility. They will make the best of that which is, and not quarrel
with any thing that God does. Nothing shall offend or hurt them, for
every thing shall work for good to them, and therefore shall please
them, and they shall reconcile themselves to it. Those in whom this
holy love reigns will not be apt to perplex themselves with needless
scruples, nor to take offence at their brethren, 1 Cor. xiii. 6, 7.
166 Lord, I have hoped for thy salvation, and done thy commandments.
Here is the whole duty of man; for we are taught, 1. To keep our eye
upon God's favour as our end: "Lord, I have hoped for thy salvation,
not only temporal but eternal salvation. I have hoped for that as my
happiness and laid up my treasure in it; I have hoped for it as thine,
as a happiness of thy preparing, thy promising, and which consists in
being with thee. Hope of this has raised me above the world, and borne
me up under all my burdens in it." 2. To keep our eye upon God's word
as our rule: I have done thy commandments, that is, I have made
conscience of conforming myself to thy will in every thing. Observe
here how God has joined these two together, and let no man put them
asunder. We cannot, upon good grounds, hope for God's salvation, unless
we set ourselves to do his commandments, Rev. xxii. 14. But those that
sincerely endeavour to do his commandments ought to keep up a good hope
of the salvation; and that hope will both engage and enlarge the heart
in doing the commandments. The more lively the hope is the more lively
the obedience will be.
167 My soul hath kept thy testimonies; and I love them exceedingly.
168 I have kept thy precepts and thy testimonies: for all my ways are
before thee.
David's conscience here witnesses for him,
I. That his practices were good. 1. He loved God's testimonies, he
loved them exceedingly. Our love to the word of God must be a
superlative love (we must love it better than the wealth and pleasure
of this world), and it must be a victorious love, such as will subdue
and mortify our lusts and extirpate carnal affections. 2. He kept them,
his soul kept them. Bodily exercise profits little in religion; we must
make heart-work of it or we make nothing of it. The soul must be
sanctified and renewed, and delivered into the mould of the word; the
soul must be employed in glorifying God, for he will be worshipped in
the spirit. We must keep both the precepts and the testimonies, the
commands of God by our obedience to them and his promises by our
reliance on them.
II. That he was governed herein by a good principle: "Therefore I have
kept thy precepts, because by faith I have seen thy eye always upon me;
all my ways are before thee; thou knowest every step I take and
strictly observest all I say and do. Thou dost see and accept all that
I say and do well; thou dost see and art displeased with all I say and
do amiss." Note, The consideration of this, that God's eye is upon us
at all times, should make us very careful in every thing to keep his
commandments, Gen. xvii. 1.
22. TAU.
169 Let my cry come near before thee, O Lord: give me understanding
according to thy word. 170 Let my supplication come before thee:
deliver me according to thy word.
Here we have, I. A general petition for audience repeated: Let my cry
come near before thee; and again, Let my supplication come before thee.
He calls his prayer his cry, which denotes the fervency and vehemence
of it, and his supplication, which denotes the humility of it. We must
come to God as beggars come to our doors for an alms. He is concerned
that his prayer might come before God, might come near before him, that
is, that he might have grace and strength by faith and fervency to lift
up his prayers, that no guilt might interpose to shut out his prayers
and to separate between him and God, and that God would graciously
receive his prayers and take notice of them. His prayer that his
supplication might come before God implied a deep sense of his
unworthiness, and a holy fear that his prayer should come short or
miscarry, as not fit to come before God; nor would any of out prayers
have had access to God if Jesus Christ had not approached to him as an
advocate for us.
II. Two particular requests, which he is thus earnest to present:--1.
That God, by his grace, would give him wisdom to conduct himself well
under his troubles: Give me understanding; he means that wisdom of the
prudent which is to understand his way; "Give me to know thee and
myself, and my duty to thee." 2. That God, by his providence, would
rescue him out of his troubles: Deliver me, that is, with the
temptation make a way to escape, 1 Cor. x. 13.
III. The same general plea to enforce these requests--according to thy
word. This directs and limits his desires: "Lord, give me such an
understanding as thou hast promised and such a deliverance as thou hast
promised; I ask for no other." It also encourages his faith and
expectation: "Lord, that which I pray for is what thou hast promised,
and wilt not thou be as good as thy word?"
171 My lips shall utter praise, when thou hast taught me thy statutes.
Here is, 1. A great favour which David expects from God, that he will
teach him his statutes. This he had often prayed for in this psalm, and
urged his petition for it with various arguments; and now that he is
drawing towards the close of the psalm he speaks of it as taken for
granted. Those that are humbly earnest with God for his grace, and
resolve with Jacob that they will not let him go unless he bless them
with spiritual blessings, may be humbly confident that they shall at
length obtain what they are so importunate for. The God of Israel will
grant them those things which they request of him. 2. The grateful
sense he promises to have of that favour: My lips shall utter praise
when thou hast taught me. (1.) Then he shall have cause to praise God.
Those that are taught of God have a great deal of reason to be
thankful, for this is the foundation of all these spiritual blessings,
which are the best blessings, and the earnest of eternal blessings.
(2.) Then he shall know how to praise God, and have a heart to do it.
All that are taught of God are taught this lesson; when God opens the
understanding, opens the heart, and so opens the lips, it is that the
mouth may show forth his praise. We have learned nothing to purpose if
we have not learned to praise God. (3.) Therefore he is thus
importunate for divine instructions, that he might praise God. Those
that pray for God's grace must aim at God's glory, Eph. i. 12.
172 My tongue shall speak of thy word: for all thy commandments are
righteousness.
Observe here, 1. The good knowledge David had of the word of God; he
knew it so well that he was ready to own, with the utmost satisfaction,
that all God's commandments are not only righteous, but righteousness
itself, the rule and standard of righteousness. 2. The good use he
resolved to make of that knowledge: My tongue shall speak of thy word,
not only utter praise for it to the glory of God, but discourse of it
for the instruction and edification of others, as that which he himself
was full of (for out of the abundance of the heart the mouth will
speak) and as that which he desired others also might be filled with.
The more we see of the righteousness of God's commandments the more
industrious we should be to bring others acquainted with them, that
they may be ruled by them. We should always make the word of God the
governor of our discourse, so as never to transgress it by sinful
speaking or sinful silence; and we should often make it the
subject-matter of our discourse, that it may feed many and minister
grace to the hearers.
173 Let thine hand help me; for I have chosen thy precepts. 174 I
have longed for thy salvation, O Lord; and thy law is my delight.
Here, 1. David prays that divine grace would work for him: Let thy hand
help me. He finds his own hands are not sufficient for him, nor can any
creature lend him a helping hand to any purpose; therefore he looks up
to God in hopes that the hand that had made him would help him; for, if
the Lord do not help us, whence can any creature help us? All our help
must be expected from God's hand, from his power and his bounty. 2. He
pleads what divine grace had already wrought in him as a pledge of
further mercy, being a qualification for it. Three things he
pleads:--(1.) That he had made religion his serious and deliberate
choice: "I have chosen thy precepts. I took them for my rule, not
because I knew no other, but because, upon trial, I knew no better."
Those are good, and do good indeed, who are good and do good, not by
chance, but from choice; and those who have thus chosen God's precepts
may depend upon God's helping hand in all their services and under all
their sufferings. (2.) That his heart was upon heaven: I have longed
for thy salvation. David, when he had got to the throne, met with
enough in the world to court his stay, and to make him say, "It is good
to be here;" but still he was looking further, and longing for
something better in another world. There is an eternal salvation which
all the saints are longing for, and therefore pray that God's hand
would help them forward in their way to it. (3.) That he took pleasure
in doing his duty: "Thy law is my delight. Not only I delight in it,
but it is my delight, the greatest delight I have in this world." Those
that are cheerful in their obedience may in faith beg help of God to
carry them on in their obedience; and those that expect God's salvation
must take delight in his law and their hopes must increase their
delight.
175 Let my soul live, and it shall praise thee; and let thy judgments
help me.
David's heart is still upon praising God; and therefore, 1. He prays
that God would give him time to praise him: "Let my soul live, and it
shall praise thee, that is, let my life be prolonged, that I may live
to thy glory." The reason why a good man desires to live is that he may
praise God in the land of the living, and do something to his honour.
Not, "Let me live and serve my country, live and provide for my
family;" but, "Let me live that, in doing this, I may praise God here
in this world of conflict and opposition." When we die we hope to go to
a better world to praise him, and that is more agreeable for us, though
here there is more need of us. And therefore one would not desire to
live any longer than we may do God some service here. Let my soul live,
that is, let me be sanctified and comforted, for sanctification and
comfort are the life of the soul, and then it shall praise thee. Our
souls must be employed in praising God, and we must pray for grace and
peace that we may be fitted to praise God. 2. He prays that God would
give him strength to praise him: "Let thy judgments help me; let all
ordinances and all providences" (both are God's judgments) "further me
in glorifying God; let them be the matter of my praise and let them
help to fit me for that work."
176 I have gone astray like a lost sheep; seek thy servant; for I do
not forget thy commandments.
Here is, 1. A penitent confession: I have gone astray, or wander up and
down, like a lost sheep. As unconverted sinners are like lost sheep
(Luke xv. 4), so weak unsteady saints are like lost sheep, Matt. xviii.
12, 13. We are apt to wander like sheep, and very unapt, when we have
gone astray, to find the way again. By going astray we lose the comfort
of the green pastures and expose ourselves to a thousand mischiefs. 2.
A believing petition: Seek thy servant, as the good shepherd seeks a
wandering sheep to bring it back again, Ezek. xxxiv. 12. "Lord, seek
me, as I used to seek my sheep when they went astray;" for David had
been himself a tender shepherd. "Lord, own me for one of thine; for,
though I am a stray sheep, I have thy mark; concern thyself for me,
send after me by the word, and conscience, and providences; bring me
back by thy grace." Seek me, that is, find me; for God never seeks in
vain. Turn me, and I shall be turned. 3. An obedient plea: "Though I
have gone astray, yet I have not wickedly departed, I do not forget thy
commandments." Thus he concludes the psalm with a penitent sense of his
own sin and believing dependence on God's grace. With these a devout
Christian will conclude his duties, will conclude his life; he will
live and die repenting and praying. Observe here, (1.) It is the
character of good people that they do not forget God's commandments,
being well pleased with their convictions and well settled in their
resolutions. (2.) Even those who, through grace, are mindful of their
duty, cannot but own that they have in many instances wandered from it.
(3.) Those that have wandered from their duty, if they continue mindful
of it, may with a humble confidence commit themselves to the care of
God's grace.
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P S A L M S
PSALM CXX.
This psalm is the first of those fifteen which are here put together
under the title of "songs of degrees." It is well that it is not
material what the meaning of that title should be, for nothing is
offered towards the explication of it, no, not by the Jewish writers
themselves, but what is conjectural. These psalms do not seem to be
composed all by the same hand, much less all at the same time. Four of
them are expressly ascribed to David, and one is said to be designed
for Solomon, and perhaps penned by him; yet cxxvi. and cxxix. seem to
be of a much later date. Some of them are calculated for the closet (as
cxx. and cxxx.), some for the family (as cxxvii. and cxxviii.), some
for the public assembly (as cxxii. and cxxxiv.), and some occasional,
as cxxiv., and cxxxii. So that it should seem, they had not this title
from the author, but from the publisher. Some conjecture that they are
so called from their singular excellency (as the song of songs, so the
song of degrees, is a most excellent song, in the highest degree),
others from the tune they were set to, or the musical instruments they
were sung to, or the raising of the voice in singing them. Some think
they were sung on the fifteen steps or stairs, by which they went up
from the outward court of the temple to the inner, others at so many
stages of the people's journey, when they returned out of captivity. I
shall only observe, 1. That they are all short psalms, all but one very
short (three of them have but three verses apiece), and that they are
placed next to Ps. cxix., which is by much the longest of all. Now as
that was one psalm divided into many parts, so these were many psalms,
which, being short, were sometimes sung all together, and made, as it
were, one psalm, observing only a pause between each; as many steps
make one pair of stairs. 2. That, in the composition of them, we
frequently meet with the figure they call climax, or an ascent, the
preceding word repeated, and then rising to something further, as 120,
"With him that hated peace. I peace." 121, "Whence cometh my help; my
help cometh." "He that keepeth thee shall not slumber; he that keepeth
Israel." 122, "Within thy gates, O Jerusalem. Jerusalem is builded."
123, "Until that he have mercy upon us. Have mercy upon us." And the
like in most of them, if not all. Perhaps for one of these reasons they
are called songs of degrees.
This psalm is supposed to have been penned by David upon occasion of
Doeg's accusing him and the priests to Saul, because it is like 52,
which was penned upon that occasion, and because the psalmist complains
of his being driven out of the congregation of the Lord and his being
forced among barbarous people. I. He prays to God to deliver him from
the mischief designed him by false and malicious tongues, ver. 1, 2.
II. He threatens the judgments of God against such, ver. 3, 4. III. He
complains of his wicked neighbours that were quarrelsome and vexatious,
ver. 5-7. In singing this psalm we may comfort ourselves in reference
to the scourge of the tongue, when at any time we fall unjustly under
the lash of it, that better than we have smarted from it.
Confession and Complaints.
A song of degrees.
1 In my distress I cried unto the Lord, and he heard me. 2 Deliver my
soul, O Lord, from lying lips, and from a deceitful tongue. 3 What
shall be given unto thee? or what shall be done unto thee, thou false
tongue? 4 Sharp arrows of the mighty, with coals of juniper.
Here is, I. Deliverance from a false tongue obtained by prayer. David
records his own experience of this.
1. He was brought into distress, into great distress, by lying lips and
a deceitful tongue. There were those that sought his ruin, and had
almost effected it, by lying. (1.) By telling lies to him. They
flattered him with professions and protestations of friendships, and
promises of kindness and service to him, that they might the more
securely and without suspicion carry on their designs against him, and
might have an opportunity, by betraying his counsels, to do him a
mischief. They smiled in his face and kissed him, even when they were
aiming to smite him under the fifth rib. The most dangerous enemies,
and those which it is most hard to guard against, are such as carry on
their malicious designs under the colour of friendship. The Lord
deliver every good man from such lying lips. (2.) By telling lies of
him. They forged false accusations against him and laid to his charge
things that he knew not. This has often been the lot not only of the
innocent, but of the excellent ones, of the earth, who have been
greatly distressed by lying lips, and have not only had their names
blackened and made odious by calumnies in conversation, but their
lives, and all that is dear to them in this world, endangered by
false-witness-bearing in judgment. David was herein a type of Christ,
who was distressed by lying lips and deceitful tongues.
2. In this distress he had recourse to God by faithful and fervent
prayer: I cried unto the Lord. Having no fence against false tongues,
he appealed to him who has all men's hearts in his hand, who has power
over the consciences of bad men, and can, when he pleases, bridle their
tongues. His prayer was, "Deliver my soul, O Lord! from lying lips,
that my enemies may not by these cursed methods work my ruin." He that
had prayed so earnestly to be kept from lying (Ps. cxix. 29) and hated
it so heartily in himself (v. 163) might with the more confidence pray
to be kept from being belied by others, and from the ill consequences
of it.
3. He obtained a gracious answer to this prayer. God heard him; so that
his enemies, though they carried their designs very far, were baffled
at last, and could not prevail to do him the mischief they intended.
The God of truth is, and will be, the protector of his people from
lying lips, Ps. xxxvii. 6.
II. The doom of a false tongue foretold by faith, v. 3, 4. As God will
preserve his people from this mischievous generation, so he will reckon
with their enemies, Ps. xii. 3, 7. The threatening is addressed to the
sinner himself, for the awakening of his conscience, if he have any
left: "Consider what shall be given unto thee, and what shall be done
unto thee, by the righteous Judge of heaven and earth, thou false
tongue." Surely sinners durst not do as they do if they knew, and would
be persuaded to think, what will be in the end thereof. Let liars
consider what shall be given to them: Sharp arrows of the Almighty,
with coals of juniper, that is, they will fall and lie for ever under
the wrath of God, and will be made miserable by the tokens of his
displeasure, which will fly swiftly like arrows, and will strike the
sinner ere he is aware and when he sees not who hurts him. This is
threatened against liars, Ps. lxiv. 7. God shall shoot at them with an
arrow; suddenly shall they be wounded. They set God at a distance from
them, but from afar his arrows can reach them. They are sharp arrows,
and arrows of the mighty, the Almighty; for they will pierce through
the strongest armour and strike deep into the hardest heart. The
terrors of the Lord are his arrows (Job vi. 4), and his wrath is
compared to burning coals of juniper, which do not flame or crackle,
like thorns under a pot, but have a vehement heat, and keep fire very
long (some say, a year round) even when they seem to be gone out. This
is the portion of the false tongue; for all that love and make a lie
shall have their portion in the lake that burns eternally, Rev. xxii.
15.
Mournful Complaints.
5 Woe is me, that I sojourn in Mesech, that I dwell in the tents of
Kedar! 6 My soul hath long dwelt with him that hateth peace. 7 I am
for peace: but when I speak, they are for war.
The psalmist here complains of the bad neighbourhood into which he was
driven; and some apply the two foregoing verses to this: "What shall
the deceitful tongue give, what shall it do to those that lie open to
it? What shall a man get by living among such malicious deceitful men?
Nothing but sharp arrows and coals of juniper," all the mischiefs of a
false and spiteful tongue, Ps. lvii. 4. Woe is me, says David, that I
am forced to dwell among such, that I sojourn in Mesech and Kedar. Not
that David dwelt in the country of Mesech or Kedar; we never find him
so far off from his own native country; but he dwelt among rude and
barbarous people, like the inhabitants of Mesech and Kedar: as, when we
would describe an ill neighbourhood, we say, We dwell among Turks and
heathens. This made him cry out, Woe is me! 1. He was forced to live at
a distance from the ordinances of God. While he was in banishment, he
looked upon himself as a sojourner, never at home but when he was near
God's altars; and he cries out, "Woe is me that my sojourning is
prolonged, that I cannot get home to my resting-place, but am still
kept at a distance!" So some read it. Note, A good man cannot think
himself at home while he is banished from God's ordinances and has not
them within reach. And it is a great grief to all that love God to be
without the means of grace and of communion with God: when they are
under a force of that kind they cannot but cry out, as David here, Woe
to me! 2. He was forced to live among wicked people, who were, upon
many accounts, troublesome to him. He dwell in the tents of Kedar,
where the shepherds were probably in an ill name for being litigious,
like the herdsmen of Abraham and Lot. It is a very grievous burden to a
good man to be cast into, and kept in, the company of those whom he
hopes to be for ever separated from (like Lot in Sodom; 2 Pet. ii. 8);
to dwell long with such is grievous indeed, for they are thorns,
vexing, and scratching, and tearing, and they will show the old enmity
that is in the seed of the serpent against the seed of the woman. Those
that David dwelt with were such as not only hated him, but hated peace,
and proclaimed war with it, who might write on their weapons of war not
Sic sequimur pacem--Thus we aim at peace, but Sic persequimur--Thus we
persecute. Perhaps Saul's court was the Mesech and Kedar in which David
dwelt, and Saul was the man he meant that hated peace, whom David
studied to oblige and could not, but the more service he did him the
more exasperated he was against him. See here, (1.) The character of a
very good man in David, who could truly say, though he was a man of
war, I am for peace; for living peaceably with all men and unpeaceably
with none. I peace (so it is in the original); "I love peace and pursue
peace; my disposition is to peace and my delight is in it. I pray for
peace and strive for peace, will do any thing, submit to any thing,
part with any thing, in reason, for peace. I am for peace, and have
made it to appear that I am so." The wisdom that is from above is first
pure, then peaceable. (2.) The character of the worst of bad men in
David's enemies, who would pick quarrels with those that were most
peaceably disposed: "When I speak they are for war; and the more
forward for war the more they find me inclined to peace." He spoke with
all the respect and kindness that could be, proposed methods of
accommodation, spoke reason, spoke love; but they would not so much as
hear him patiently, but cried out, "To arms! to arms!" so fierce and
implacable were they, and so bent to mischief. Such were Christ's
enemies: for his love they were his adversaries, and for his good
words, and good works, they stoned him. If we meet with such enemies,
we must not think it strange, nor love peace the less for our seeking
it in vain. Be not overcome of evil, no, not of such evil as this, but,
even when thus tried, still try to overcome evil with good.
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P S A L M S
PSALM CXXI.
Some call this the soldier's psalm, and think it was penned in the
camp, when David was hazarding his life in the high places of the
field, and thus trusted God to cover his head in the day of battle.
Others call it the traveller's psalm (for there is nothing in it of
military dangers) and think David penned it when he was going abroad,
and designed it pro vehiculo--for the carriage, for a good man's convoy
and companion in a journey or voyage. But we need not thus appropriate
it; wherever we are, at home or abroad, we are exposed to danger more
than we are aware of; and this psalm directs and encourages us to
repose ourselves and our confidence in God, and by faith to put
ourselves under his protection and commit ourselves to his care, which
we must do, with an entire resignation and satisfaction, in singing
this psalm. I. David here assures himself of help from God, ver. 1, 2.
II. He assures others of it, ver. 3-8.
Confidence in God.
A song of degrees.
1 I will lift up mine eyes unto the hills, from whence cometh my help.
2 My help cometh from the Lord, which made heaven and earth. 3 He
will not suffer thy foot to be moved: he that keepeth thee will not
slumber. 4 Behold, he that keepeth Israel shall neither slumber nor
sleep. 5 The Lord is thy keeper: the Lord is thy shade upon thy right
hand. 6 The sun shall not smite thee by day, nor the moon by night.
7 The Lord shall preserve thee from all evil: he shall preserve thy
soul. 8 The Lord shall preserve thy going out and thy coming in from
this time forth, and even for evermore.
This psalm teaches us,
I. To stay ourselves upon God as a God of power and a God
all-sufficient for us. David did so and found the benefit of it. 1. We
must not rely upon creatures, upon men and means, instruments and
second causes, nor make flesh our arm: "Shall I lift up my eyes to the
hills?"--so some read it. "Does my help come thence? Shall I depend
upon the powers of the earth, upon the strength of the hills, upon
princes and great men, who, like hills, fill the earth, and hold up
their heads towards heaven? No; in vain is salvation hoped for from
hills and mountains, Jer. iii. 23. I never expect help to come from
them; my confidence is in God only." We must lift up our eyes above the
hills (so some read it); we must look beyond instruments to God, who
makes them that to us which they are. 2. We must see all our help laid
up in God, in his power and goodness, his providence and grace; and
from him we must expect it to come: "My help comes from the Lord; the
help I desire is what he sends, and from him I expect it in his own way
and time. If he do not help, no creature can help; if he do, no
creature can hinder, can hurt." 3. We must fetch in help from God, by
faith in his promises, and a due regard to all his institutions: "I
will lift up my eyes to the hills" (probably he meant the hills on
which the temple was built, Mount Moriah, and the holy hill of Zion,
where the ark of the covenant, the oracle, and the altars were); "I
will have an eye to the special presence of God in his church, and with
his people (his presence by promise) and not only to his common
presence." When he was at a distance he would look towards the
sanctuary (Ps. xxviii. 2; xlii. 6); thence comes our help, from the
word and prayer, from the secret of his tabernacle. My help cometh from
the Lord (so the word is, v. 2), from before the Lord, or from the
sight and presence of the Lord. "This (says Dr. Hammond) may refer to
Christ incarnate, with whose humanity the Deity being inseparably
united, God is always present with him, and, through him, with us, for
whom, sitting at God's right hand, he constantly maketh intercession."
Christ is called the angel of his presence, that saved his people, Isa.
lxiii. 9. 4. We must encourage our confidence in God with this that he
made heaven and earth, and he who did that can do any thing. He made
the world out of nothing, himself alone, by a word's speaking, in a
little time, and all very good, very excellent and beautiful; and
therefore, how great soever our straits and difficulties are, he has
power sufficient for our succour and relief. He that made heaven and
earth is sovereign Lord of all the hosts of both, and can make use of
them as he pleases for the help of his people, and restrain them when
he pleases from hurting his people.
II. To comfort ourselves in God when our difficulties and dangers are
greatest. It is here promised that if we put our trust in God, and keep
in the way of our duty, we shall be safe under his protection, so that
no real evil, no mere evil, shall happen to us, nor any affliction but
what God sees good for us and will do us good by. 1. God himself has
undertaken to be our protector: The Lord is thy keeper, v. 5. Whatever
charge he gives his angels to keep his people, he has not thereby
discharged himself, so that, whether every particular saint has an
angel for his guardian or no, we are sure he has God himself for his
guardian. It is infinite wisdom that contrives, and infinite power that
works, the safety of those that have put themselves under God's
protection. Those must needs be well kept that have the Lord for their
keeper. If, by affliction, they be made his prisoners, yet still he is
their keeper. 2. The same that is the protector of the church in
general is engaged for the preservation of every particular believer,
the same wisdom, the same power, the same promises. He that keepeth
Israel (v. 4) is thy keeper, v. 5. The shepherd of the flock is the
shepherd of every sheep, and will take care that not one, even of the
little ones, shall perish. 3. He is a wakeful watchful keeper: "He that
keepeth Israel, that keepeth thee, O Israelite! shall neither slumber
nor sleep; he never did, nor ever will, for he is never weary; he not
only does not sleep, but he does not so much as slumber; he has not the
least inclination to sleep." 4. He not only protects those whom he is
the keeper of, but he refreshes them: He is their shade. The comparison
has a great deal of gracious condescension in it; the eternal Being who
is infinite substance is what he is in order that he may speak sensible
comfort to his people, promises to be their umbra--their shadow, to
keep as close to them as the shadow does to the body, and to shelter
them from the scorching heat, as the shadow of a great rock in a weary
land, Isa. xxxii. 2. Under this shadow they may sit with delight and
assurance, Cant. ii. 3. 5. He is always near to his people for their
protection and refreshment, and never at a distance; he is their keeper
and shade on their right hand; so that he is never far to seek. The
right hand is the working hand; let them but turn themselves
dexterously to their duty, and they shall find God ready to them, to
assist them and give them success, Ps. xvi. 8. 6. He is not only at
their right hand, but he will also keep the feet of his saints, 1 Sam.
ii. 9. He will have an eye upon them in their motions: He will not
suffer thy foot to be moved. God will provide that his people shall not
be tempted above what they are able, shall not fall into sin, though
they may be very near it (Ps. lxxiii. 2, 23), shall not fall into
trouble, though there be many endeavouring to undermine them by fraud
or over throw them by force. He will keep them from being frightened,
as we are when we slip or stumble and are ready to fall. 7. He will
protect them from all the malignant influences of the heavenly bodies
(v. 6): The sun shall not smite thee with his heat by day nor the moon
with her cold and moisture by night. The sun and moon are great
blessings to mankind, and yet (such a sad change has sin made in the
creation) even the sun and moon, though worshipped by a great part of
mankind, are often instruments of hurt and distemper to human bodies;
God by them often smites us; but his favour shall interpose so that
they shall not damage his people. He will keep them night and day (Isa.
xxvii. 3), as he kept Israel in the wilderness by a pillar of cloud by
day, which screened them from the heat of the sun, and of fire by
night, which probably diffused a genial warmth over the whole camp,
that they might not be prejudiced by the cold and damp of the night,
their father Jacob having complained (Gen. xxxi. 40) that by day the
drought consumed him and the frost by night. It may be understood
figuratively: "Thou shalt not be hurt either by the open assaults of
thy enemies, which are as visible as the scorching beams of the sun, or
by their secret treacherous attempts, which are like the insensible
insinuations of the cold by night." 8. His protection will make them
safe in every respect: "The Lord shall preserve thee from all evil, the
evil of sin and the evil of trouble. He shall prevent the evil thou
fearest, and shall sanctify, remove, or lighten, the evil thou feelest.
He will keep thee from doing evil (2 Cor. xiii. 7), and so far from
suffering evil that whatever affliction happens to thee there shall be
no evil in it. Even that which kills shall not hurt." 9. It is the
spiritual life, especially, that God will take under his protection: He
shall preserve thy soul. All souls are his; and the soul is the man,
and therefore he will with a peculiar care preserve them, that they be
not defiled by sin and disturbed by affliction. He will keep them by
keeping us in the possession of them; and he will preserve them from
perishing eternally. 10. He will keep us in all our ways: "He shall
preserve thy going out and thy coming in. Thou shalt be under his
protection in all thy journeys and voyages, outward-bound or
homeward-bound, as he kept Israel in the wilderness, in their removes
and rests. He will prosper thee in all thy affairs at home and abroad,
in the beginning and in the conclusion of them. He will keep thee in
life and death, thy going out and going on while thou livest and thy
coming in when thou diest, going out to thy labour in the morning of
thy days and coming home to thy rest when the evening of old age calls
thee in," Ps. civ. 23. 11. He will continue his care over us from this
time forth and even for evermore. It is a protection for life, never
out of date. "He will be thy guide even unto death, and will then hide
thee in the grave, hide thee in heaven. He will preserve thee in his
heavenly kingdom." God will protect his church and his saints always,
even to the end of the world. The Spirit, who is their preserver and
comforter, shall abide with them for ever.
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P S A L M S
PSALM CXXII.
This psalm seems to have been penned by David for the use of the people
of Israel, when they came up to Jerusalem to worship at the three
solemn feasts. It was in David's time that Jerusalem was first chosen
to be the city where God would record his name. It being a new thing,
this, among other means, was used to bring the people to be in love
with Jerusalem, as the holy city, though it was but the other day in
the hands of the Jebusites. Observe, I. The joy with which they were to
go up to Jerusalem, ver. 1, 2. II. The great esteem they were to have
of Jerusalem, ver. 3-5. III. The great concern they were to have for
Jerusalem, and the prayers they were to put up for its welfare, ver.
6-9. In singing this psalm we must have an eye to the gospel church,
which is called the "Jerusalem that is from above."
The Pleasures of Public Worship.
A song of degrees of David.
1 I was glad when they said unto me, Let us go into the house of the
Lord. 2 Our feet shall stand within thy gates, O Jerusalem. 3
Jerusalem is builded as a city that is compact together: 4 Whither
the tribes go up, the tribes of the Lord, unto the testimony of Israel,
to give thanks unto the name of the Lord. 5 For there are set thrones
of judgment, the thrones of the house of David.
Here we have,
I. The pleasure which David and other pious Israelites took in
approaching to and attending upon God in public ordinances, v. 1, 2.
1. The invitation to them was very welcome. David was himself glad, and
would have every Israelite to say that he was glad, when he was called
upon to go up to the house of the Lord. Note, (1.) It is the will of
God that we should worship him in concert, that many should join
together to wait upon him in public ordinances. We ought to worship God
in our own houses, but that is not enough; we must go into the house of
the Lord, to pay our homage to him there, and not forsake the
assembling of ourselves together. (2.) We should not only agree with
one another, but excite and stir up one another, to go to worship God
in public. Let us go; not, "Do you go and pray for us, and we will stay
at home;" but, We will go also, Zech. viii. 21. Not, "Do you go before,
and we will follow at our leisure;" or, "We will go first, and you
shall come after us;" but, "Let us go together, for the honour of God
and for our mutual edification and encouragement." We ourselves are
slow and backward, and others are so too, and therefore we should thus
quicken and sharpen one another to that which is good, as iron sharpens
iron. (3.) Those that rejoice in God will rejoice in calls and
opportunities to wait upon him. David himself, though he had as little
need of a spur to his zeal in religious exercises as any, yet was so
far from taking it as an affront that he was glad of it as a kindness
when he was called upon to go up to the house of the Lord with the
meanest of his subjects. We should desire our Christian friends, when
they have any good work in hand, to call for us and take us along with
them.
2. The prospect of them was very pleasing. They speak it with a holy
triumph (v. 2): Our feet shall stand within thy gates, O Jerusalem!
Those that came out of the country, when they found the journey
tedious, comforted themselves with this, that they should be in
Jerusalem shortly, and that would make amends for all the fatigues of
their journey. We shall stand there as servants; it is desirable to
have a place in Jerusalem, though it be among those that stand by
(Zech. iii. 7), though it be the door keeper's place, Ps. lxxxiv. 10.
We have now got a resting-place for the ark, and where it is there will
we be.
II. The praises of Jerusalem, as Ps. xlviii. 12.
1. It is the beautiful city, not only for situation, but for building.
It is built into a city, the houses not scattered, but contiguous, and
the streets fair and spacious. It is built uniform, compact together,
the houses strengthening and supporting one another. Though the city
was divided into the higher and lower town, yet the Jebusites being
driven out, and it being entirely in the possession of God's people, it
is said to be compact together. It was a type of the gospel-church,
which is compact together in holy love and Christian communion, so that
it is all as one city.
2. It is the holy city, v. 4. It is the place where all Israel meet one
another: Thither the tribes go up, from all parts of the country, as
one man, under the character of the tribes of the Lord, in obedience to
his command. It is the place appointed for their general rendezvous;
and they come together, (1.) To receive instruction from God; they come
to the testimony of Israel, to hear what God has to say to them and to
consult his oracle. (2.) To ascribe the glory to God, to give thanks to
the name of the Lord, which we have all reason to do, especially those
that have the testimony of Israel among them. If God speak to us by his
word, we have reason to answer him by our thanksgivings. See on what
errand we go to public worship, to give thanks.
3. It is the royal city (v. 5): There are set thrones of judgment.
Therefore the people had reason to be in love with Jerusalem, because
justice was administered there by a man after God's own heart. The
civil interests of the people were as well secured as their
ecclesiastical concerns; and very happy they were in their courts of
judicature, which were erected in Jerusalem, as with us in Westminster
Hall. Observe, What a goodly sight it was to see the testimony of
Israel and the thrones of judgment such near neighbours, and they are
good neighbours, which may greatly befriend one another. Let the
testimony of Israel direct the thrones of judgment, and the thrones of
judgment protect the testimony of Israel.
Prayer for the Church.
6 Pray for the peace of Jerusalem: they shall prosper that love thee.
7 Peace be within thy walls, and prosperity within thy palaces. 8 For
my brethren and companions' sakes, I will now say, Peace be within
thee. 9 Because of the house of the Lord our God I will seek thy
good.
Here, I. David calls upon others to wish well to Jerusalem, v. 6, 7.
Pray for the peace of Jerusalem, for the welfare of it, for all good to
it, particularly for the uniting of the inhabitants among themselves
and their preservation from the incursions of enemies. This we may
truly desire, that in the peace thereof we may have peace; and this we
must earnestly pray for, for it is the gift of God, and for it he will
be enquired of. Those that can do nothing else for the peace of
Jerusalem can pray for it, which is something more than showing their
good-will; it is the appointed way of fetching in mercy. The peace and
welfare of the gospel church, particularly in our land, is to be
earnestly desired and prayed for by every one of us. Now, 1. We are
here encouraged in our prayers for Jerusalem's peace: Those shall
prosper that love thee. We must pray for Jerusalem, not out of custom,
nor for fashion's sake, but out of a principle of love to God's
government of man and man's worship of God; and, in seeking the public
welfare, we seek our own, for so well does God love the gates of Zion
that he will love all those that do love them, and therefore they
cannot but prosper; at least their souls shall prosper by the
ordinances they so dearly love. 2. We are here directed in our prayers
for it and words are put into our mouths (v. 7): Peace be within thy
walls. He teaches us to pray, (1.) For all the inhabitants in general,
all within the walls, from the least to the greatest. Peace be in thy
fortifications; let them never be attacked, or, if they be, let them
never be taken, but be an effectual security to the city. (2.) For the
princes and rulers especially: Let prosperity be in the palaces of the
great men that sit at the helm and have the direction of public
affairs; for, if they prosper, it will be well for the public. The
poorer sort are apt to envy the prosperity of the palaces, but they are
here taught to pray for it.
II. He resolves that whatever others do he will approve himself a
faithful friend to Jerusalem, 1. In his prayers: "I will now say, now I
see the tribes so cheerfully resorting hither to the testimony of
Israel, and the matter settled, that Jerusalem must be the place where
God will record his name, now I will say, Peace be within thee." He did
not say, "Let others pray for the public peace, the priests and the
prophets, whose business it is, and the people, that have nothing else
to do, and I will fight for it and rule for it." No; "I will pray for
it too." 2. In his endeavours, with which he will second his prayers:
"I will, to the utmost of my power, seek thy good." Whatever lies
within the sphere of our activity to do for the public good we must do
it, else we are not sincere in praying for it. Now it might be said, No
thanks to David to be so solicitous for the welfare of Jerusalem; it
was his own city, and the interests of his family were lodged in it.
This is true; yet he professes that this was not the reason why he was
in such care for the welfare of Jerusalem, but it proceeded from the
warm regard he had, (1.) To the communion of saints: It is for my
brethren and companions' sakes, that is, for the sake of all
true-hearted Israelites, whom I look upon as my brethren (so he called
them, 1 Chron. xxviii. 2) and who have often been my companions in the
worship of God, which has knit my heart to them. (2.) To the ordinances
of God: He had set his affections to the house of his God (1 Chron.
xxix. 3); he took a great pleasure in public worship, and for that
reason would pray for the good of Jerusalem. Then our concern for the
public welfare is right when it is the effect of a sincere love to
God's institutions and his faithful worshippers.
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P S A L M S
PSALM CXXIII.
This psalm was penned at a time when the church of God was brought low
and trampled upon; some think it was when the Jews were captives in
Babylon, though that was not the only time that they were insulted over
by the proud. The psalmist begins as if he spoke for himself only (ver.
1), but presently speaks in the name of the church. Here is, I. Their
expectation of mercy from God, ver. 1, 2. II. Their plea for mercy with
God,, ver. 3, 4. In singing it we must have our eye up to God's favour
with a holy concern, and then an eye down to men's reproach with a holy
contempt.
Grateful Acknowledgments.
A song of degrees.
1 Unto thee lift I up mine eyes, O thou that dwellest in the heavens.
2 Behold, as the eyes of servants look unto the hand of their masters,
and as the eyes of a maiden unto the hand of her mistress; so our eyes
wait upon the Lord our God, until that he have mercy upon us. 3 Have
mercy upon us, O Lord, have mercy upon us: for we are exceedingly
filled with contempt. 4 Our soul is exceedingly filled with the
scorning of those that are at ease, and with the contempt of the proud.
We have here,
I. The solemn profession which God's people make of faith and hope in
God, v. 1, 2. Observe, 1. The title here given to God: O thou that
dwellest in the heavens. Our Lord Jesus has taught us, in prayer, to
have an eye to God as our Father in heaven; not that he is confined
there, but there especially he manifests his glory, as the King in his
court. Heaven is a place of prospect and a place of power; he that
dwells there beholds thence all the calamities of his people and thence
can send to save them. Sometimes God seems to have forsaken the earth,
and the enemies of God's people ask, Where is now your God? But then
they can say with comfort, Our God is in the heavens. O thou that
sittest in the heavens (so some), sittest as Judge there; for the Lord
has prepared his throne in the heavens, and to that throne injured
innocency may appeal. 2. The regard here had to God. The psalmist
himself lifted up his eyes to him. The eyes of a good man are ever
towards the Lord, Ps. xxv. 15. In every prayer we lift up our soul, the
eye of our soul, to God, especially in trouble, which was the case
here. The eyes of the people waited on the Lord, v. 2. We find mercy
coming towards a people when the eyes of man, as of all the tribes of
Israel, are towards the Lord, Zech. ix. 1. The eyes of the body are
heaven-ward. Os homini sublime dedit--To man he gave an erect mien, to
teach us which way to direct the eyes of the mind. Our eyes wait on the
Lord, the eye of desire and prayer, the begging eye, and the eye of
dependence, hope, and expectation, the longing eye. Our eyes must wait
upon God as the Lord, and our God, until that he have mercy upon us. We
desire mercy from him, we hope he will show us mercy, and we will
continue our attendance on him till the mercy come. This is illustrated
(v. 2) by a similitude: Our eyes are to God as the eyes of a servant,
and handmaid, to the hand of their master and mistress. The eyes of a
servant are, (1.) To his master's directing hand, expecting that he
will appoint him his work, and cut it out for him, and show him how he
must do it. Lord, what wilt thou have me to do? (2.) To his supplying
hand. Servants look to their master, or their mistress, for their
portion of meat in due season, Prov. xxxi. 15. And to God must we look
for daily bread, for grace sufficient; from him we must receive it
thankfully. (3.) To his assisting hand. If the servant cannot do his
work himself, where must he look for help but to his master? And in the
strength of the Lord God we must go forth and go on. (4.) To his
protecting hand. If the servant meet with opposition in his work, if he
be questioned for what he does, if he be wronged and injured, who
should bear him out and right him, but his master that set him on work?
The people of God, when they are persecuted, may appeal to their
Master, We are thine; save us. (5.) To his correcting hand. If the
servant has provoked his master to beat him, he does not call for help
against his master, but looks at the hand that strikes him, till it
shall say, "It is enough; I will not contend for ever." The people of
God were now under his rebukes; and whither should they turn but to him
that smote them? Isa. ix. 13. To whom should they make supplication but
to their Judge? They will not do as Hagar did, who ran away from her
mistress when she put some hardships upon her (Gen. xvi. 6), but they
submit themselves to and humble themselves under God's mighty hand.
(6.) To his rewarding hand. The servant expects his wages, his
well-done, from his master. Hypocrites have their eye to the world's
hand; thence they have their reward (Matt. vi. 2); but true Christians
have their eye to God as their rewarder.
II. The humble address which God's people present to him in their
calamitous condition (v. 3, 4), wherein, 1. They sue for mercy, not
prescribing to God what he shall do for them, nor pleading any merit of
their own why he should do it for them, but, Have mercy upon us, O
Lord! have mercy upon us. We find little mercy with men; their tender
mercies are cruel; there are cruel mockings. But this is our comfort,
that with the Lord there is mercy and we need desire no more to relieve
us, and make us easy, than the mercy of God. Whatever the troubles of
the church are, God's mercy is a sovereign remedy. 2. They set forth
their grievances: We are exceedingly filled with contempt. Reproach is
the wound, the burden, they complain of. Observe, (1.) Who were
reproached: "We, who have our eyes up to thee." Those who are owned of
God are often despised and trampled on by the world. Some translate the
words which we render, those that are at ease, and the proud, so as to
signify the persons that are scorned and contemned. "Our soul is
troubled to see how those that are at peace, and the excellent ones,
are scorned and despised." The saints are a peaceable people and yet
are abused (Ps. xxxv. 20), the excellent ones of the earth and yet
undervalued, Lam. iv. 1, 2. (2.) Who did reproach them. Taking the
words as we read them, they were the epicures who lived at ease, carnal
sensual people, Job xii. 5. The scoffers are such as walk after their
own lusts and serve their own bellies, and the proud such as set God
himself at defiance and had a high opinion of themselves; they trampled
on God's people, thinking they magnified themselves by vilifying them.
(3.) To what degree they were reproached: "We are filled, we are
surfeited with it. Our soul is exceedingly filled with it." The enemies
thought they could never jeer them enough, nor say enough to make them
despicable; and they could not but lay it to heart; it was a sword in
their bones, Ps. xlii. 10. Note, [1.] Scorning and contempt have been,
and are, and are likely to be, the lot of God's people in this world.
Ishmael mocked Isaac, which is called persecuting him; and so it is
now, Gal. iv. 29. [2.] In reference to the scorn and contempt of men it
is matter of comfort that there is mercy with God, mercy to our good
names when they are barbarously used. Hear, O our God! for we are
despised.
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P S A L M S
PSALM CXXIV.
David penned this psalm (we suppose) upon occasion of some great
deliverance which God wrought for him and his people from some very
threatening danger, which was likely to have involved them all in ruin,
whether by foreign invasion, or intestine insurrection, is not certain;
whatever it was he seems to have been himself much affected, and very
desirous to affect others, with the goodness of God, in making a way
for them to escape. To him he is careful to give all the glory, and
takes none to himself as conquerors usually do. I. He here magnifies
the greatness of the danger they were in, and of the ruin they were at
the brink of, ver. 1-5. II. He gives God the glory of their escape,
ver. 6, 7 compared with ver. 1, 2. III. He takes encouragement thence
to trust in God, ver. 8. In singing this psalm, besides the application
of it to any particular deliverance wrought for us and our people, in
our days and the days of our fathers, we may have in our thoughts the
great work of our redemption by Jesus Christ, by which we were rescued
from the powers of darkness.
The Security of God's People.
A song of degrees of David.
1 If it had not been the Lord who was on our side, now may Israel say;
2 If it had not been the Lord who was on our side, when men rose up
against us: 3 Then they had swallowed us up quick, when their wrath
was kindled against us: 4 Then the waters had overwhelmed us, the
stream had gone over our soul: 5 Then the proud waters had gone over
our soul.
The people of God, being here called upon to praise God for their
deliverance, are to take notice,
I. Of the malice of men, by which they were reduced to the very brink
of ruin. Let Israel say that there was but a step between them and
death: the more desperate the disease appears to have been the more
does the skill of the Physician appear in the cure. Observe, 1. Whence
the threatening danger came: Men rose up against us, creatures of our
own kind, and yet bent upon our ruin. Homo homini lupus--Man is a wolf
to man. No marvel that the red dragon, the roaring lion, should seek to
swallow us up; but that men should thirst after the blood of men,
Absalom after the blood of his own father, that a woman should be drunk
with the blood of saints, is what, with St. John, we may wonder at with
great admiration. From men we may expect humanity, yet there are those
whose tender mercies are cruel. But what was the matter with these men?
Why their wrath was kindled against us (v. 3); something or other they
were angry at, and then no less would serve than the destruction of
those they had conceived a displeasure against. Wrath is cruel and
anger is outrageous. Their wrath was kindled as fire ready to consume
us. They were proud; and the wicked in his pride doth persecute the
poor. They were daring in their attempt; they rose up against us, rose
in rebellion, with a resolution to swallow us up alive. 2. How far it
went, and how fatal it would have been if it had gone a little further:
"We should have been devoured as a lamb by a lion, not only slain, but
swallowed up, so that there would have been no relics of us remaining,
swallowed up with so much haste, ere we were aware, that we should have
gone down alive to the pit. We should have been deluged as the low
grounds by a land-flood or the sands by a high spring-tide." This
similitude he dwells upon, with the ascents which bespeak this a song
of degrees, or risings, like the rest. The waters had overwhelmed us.
What of us? Why the stream had gone over our souls, our lives, our
comforts, all that is dear to us. What waters? Why the proud waters.
God suffers the enemies of his people sometimes to prevail very far
against them, that his own power may appear the more illustrious in
their deliverance.
II. Of the goodness of God, by which they were rescued from the very
brink of ruin: "The Lord was on our side; and, if he had not been so,
we should have been undone." 1. "God was on our side; he took our part,
espoused our cause, and appeared for us. He was our helper, and a very
present help, a help on our side, nigh at hand. He was with us, not
only for us, but among us, and commander-in-chief of our forces." 2.
That God was Jehovah; there the emphasis lies. "If it had not been
Jehovah himself, a God of infinite power and perfection, that had
undertaken our deliverance, our enemies would have overpowered us."
Happy the people, therefore, whose God is Jehovah, a God
all-sufficient. Let Israel say this, to his honour, and resolve never
to forsake him.
The Security of God's People.
6 Blessed be the Lord, who hath not given us as a prey to their teeth.
7 Our soul is escaped as a bird out of the snare of the fowlers: the
snare is broken, and we are escaped. 8 Our help is in the name of the
Lord, who made heaven and earth.
Here the psalmist further magnifies the great deliverance God had
lately wrought for them.
I. That their hearts might be the more enlarged in thankfulness to him
(v. 6): Blessed be the Lord. God is the author of all our deliverances,
and therefore he must have the glory of them. We rob him of his due if
we do not return thanks to him. And we are the more obliged to praise
him because we had such a narrow escape. We were delivered, 1. Like a
lamb out of the very jaws of a beast of prey: God has not given us as a
prey to their teeth, intimating that they had no power over God's
people but what was given them from above. They could not be a prey to
their teeth unless God gave them up, and therefore they were rescued,
because God would not suffer them to be ruined. 2. Like a bird, a
little bird (the word signifies a sparrow), out of the snare of the
fowler. The enemies are very subtle and spiteful; they lay snares for
God's people, to bring them into sin and trouble, and to hold them
there. Sometimes they seem to have prevailed so far as to gain their
point. God's people are taken in the snare, and are as unable to help
themselves out as any weak and silly bird is; and then is God's time to
appear for their relief, when all other friends fail; then God breaks
the snare, and turns the counsel of the enemies into foolishness: The
snare is broken and so we are delivered. Isaac was saved when he lay
ready to be sacrificed. Jehovah-jireh--in the mount of the Lord it
shall be seen.
II. That their hearts, and the hearts of others, might be the more
encouraged to trust in God in the like dangers (v. 8): Our help is in
the name of the Lord. David had directed us (Ps. cxxi. 2) to depend
upon God for help as to our personal concerns--My help is in the name
of the Lord; here as to the concerns of the public--Our help is so. It
is a comfort to all that lay the interests of God's Israel near their
hearts that Israel's God is the same that made the world, and therefore
will have a church in the world, and can secure that church in times of
the greatest danger and distress. In him therefore let the church's
friends put their confidence, and they shall not be put to confusion.
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P S A L M S
PSALM CXXV.
This short psalm may be summed up in those words of the prophet (Isa.
iii. 10, 11), "Say you to the righteous, It shall be well with him. Woe
to the wicked, it shall be ill with him." Thus are life and death, the
blessing and the curse, set before us often in the psalms, as well as
in the law and the prophets. I. It is certainly well with the people of
God; for, 1. They have the promises of a good God that they shall be
fixed (ver. 1), and safe (ver. 2), and not always under the hatches,
ver. 3. 2. They have the prayers of a good man, which shall be heard
for them, ver. 4. II. It is certainly ill with the wicked, and
particularly with the apostates, ver. 5. Some of the Jewish rabbies are
of opinion that it has reference to the days of the Messiah; however,
we that are members of the gospel-church may certainly, in singing this
psalm, take comfort of these promises, and the more so if we stand in
awe of the threatening.
The Security of God's People.
A song of degrees.
1 They that trust in the Lord shall be as mount Zion, which cannot be
removed, but abideth for ever. 2 As the mountains are round about
Jerusalem, so the Lord is round about his people from henceforth even
for ever. 3 For the rod of the wicked shall not rest upon the lot of
the righteous; lest the righteous put forth their hands unto iniquity.
Here are three very precious promises made to the people of God, which,
though they are designed to secure the welfare of the church in
general, may be applied by particular believers to themselves, as other
promises of this nature may. Here is,
I. The character of God's people, to whom these promises belong. Many
call themselves God's people who have no part nor lot in this matter.
But those shall have the benefit of them and may take the comfort of
them, (1.) Who are righteous (v. 3), righteous before God, righteous to
God, and righteous to all men, for his sake justified and sanctified.
(2.) Who trust in the Lord, who depend upon his care and devote
themselves to his honour. All that deal with God must deal upon trust,
and he will give comfort to those only that give credit to him, and
make it to appear they do so by quitting other confidences, and
venturing to the utmost for God. The closer our expectations are
confined to God the higher our expectations may be raised from him.
II. The promises themselves.
1. That their hearts shall be established by faith: those minds shall
be truly stayed that are stayed on God: They shall be as Mount Zion.
The church in general is called Mount Zion (Heb. xii. 22), and it shall
in this respect be like Mount Zion, it shall be built upon a rock, and
its interests shall be so well secured that the gates of hell shall not
prevail against it. The stability of the church is the satisfaction of
all its well-wishers. Particular persons, who trust in God, shall be
established (Ps. cxii. 7); their faith shall be their fixation, Isa.
vii. 9. They shall be as Mount Zion, which is firm as it is a mountain
supported by providence, much more as a holy mountain supported by
promise. (1.) They cannot be removed by the prince of the power of the
air, nor by all his subtlety and strength. They cannot be removed from
their integrity nor from their confidence in God. (2.) They abide for
ever in that grace which is the earnest of their everlasting
continuance in glory.
2. That, committing themselves to God, they shall be safe, under his
protection, from all the insults of their enemies, as Jerusalem had a
natural fastness and fortification in the mountains that were round
about it, v. 2. Those mountains not only sheltered it from winds and
tempests, and broke the force of them, but made it also very difficult
of access for an enemy; such a defence is God's providence to his
people. Observe, (1.) The compass of it: The Lord is round about his
people on every side. There is no gap in the hedge of protection which
he makes round about his people, at which the enemy, who goes about
them, seeking to do them a mischief, can find entrance, Job i. 10. (2.)
The continuance of it--henceforth even for ever. Mountains may moulder
and come to nought, and rocks be removed out of their place (Job xiv.
18), but God's covenant with his people cannot be broken (Isa. liv. 10)
nor his care of them cease. Their being said to stand fast for ever (v.
1), and here to have God round about them for ever, intimates that the
promises of the stability and security of God's people will have their
full accomplishment in their everlasting state. In heaven they shall
stand fast for ever, shall be as pillars in the temple of our God and
go no more out (Rev. iii. 12), and there God himself, with his glory
and favour, will be round about them for ever.
3. That their troubles shall last no longer than their strength will
serve to bear them up under them, v. 3. (1.) It is supposed that the
rod of the wicked may come, may fall, upon the lot of the righteous.
The rod of their power may oppress them; the rod of their anger may vex
and torment them. It may fall upon their persons, their estates, their
liberties, their families, their names, any thing that falls to their
lot, only it cannot reach their souls. (2.) It is promised that, though
it may come upon their lot, it shall not rest there; it shall not
continue so long as the enemies design, and as the people of God fear,
but God will cut the work short in righteousness, so short that even
with the temptation he will make a way for them to escape. (3.) It is
considered as a reason of this promise that if the trouble should
continue over-long the righteous themselves would be in temptation to
put forth their hands to iniquity, to join with wicked people in their
wicked practices, to say as they say and do as they do. There is danger
lest, being long persecuted for their religion, at length they grow
weary of it and willing to give it up, lest, being kept long in
expectation of promised mercies, they begin to distrust the promise,
and to think of casting God off, upon suspicion of his having cast them
off. See Ps. lxxiii. 13, 14. Note, God considers the frame of his
people, and will proportion their trials to their strength by the care
of his providence, as well as their strength to their trials by the
power of his grace. Oppression makes a wise man mad, especially if it
continue long; therefore for the elect's sake the days shall be
shortened, that, whatever becomes of their lot in this world, they may
not lose their lot among the chosen.
The Security of God's People.
4 Do good, O Lord, unto those that be good, and to them that are
upright in their hearts. 5 As for such as turn aside unto their
crooked ways, the Lord shall lead them forth with the workers of
iniquity: but peace shall be upon Israel.
Here is, 1. The prayer the psalmist puts up for the happiness of those
that are sincere and constant (v. 4): Do good, O Lord! unto those that
are good. This teaches us to pray for all good people, to make
supplication for all saints; and we may pray in faith for them, being
assured that those who do well shall certainly be well dealt with.
Those that are as they should be shall be as they would be, provided
they be upright in heart, that they be really as good as they seem to
be. With the upright God will show himself upright. He does not say, Do
good, O Lord! to those that are perfect, that are sinless and spotless,
but to those that are sincere and honest. God's promises should quicken
our prayers. It is comfortable wishing well to those for whom God has
engaged to do well. 2. The prospect he has of the ruin of hypocrites
and deserters; he does not pray for it (I have not desired the woeful
day, thou knowest), but he predicts it: As for those, who having known
the way of righteousness, for fear of the rod of the wicked, basely
turn aside out of it to their wicked ways, use indirect ways to prevent
trouble or extricate themselves out of it, or those who, instead of
reforming, grow worse and worse and are more obstinate and daring in
their impieties, God shall send them away, cast them out, and lead them
forth with the workers of iniquity, that is, he will appoint them their
portion with the worst of sinners. Note, (1.) Sinful ways are crooked
ways; sin is the perverting of that which is right. (2.) The doom of
those who turn aside to those crooked ways out of the right way will be
the same with theirs who have all along walked in them, nay, and more
grievous, for if any place in hell be hotter than another that shall be
the portion of hypocrites and apostates. God shall lead them forth, as
prisoners are led forth to execution. Go, you cursed, into everlasting
fire; and these shall go away; all their former righteousness shall not
be mentioned unto them. The last words, Peace upon Israel, may be taken
as a prayer: "God preserve his Israel in peace, when his judgments are
abroad reckoning with evil-doers." We read them as a promise: Peace
shall be upon Israel; that is, [1.] When those who have treacherously
deserted the ways of God meet with their own destruction those who
faithfully adhere to them, though they may have trouble in their way,
shall have peace in the end. [2.] The destruction of those who walk in
crooked ways will contribute to the peace and safety of the church.
When Herod was cut off the word of God grew, Acts xii. 23, 24. [3.] The
peace and happiness of God's Israel will be the vexation, and will add
much to the torment, of those who perish in their wickedness, Luke
xiii. 28; Isa. lxv. 13. My servants shall rejoice, but you shall be
ashamed.
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P S A L M S
PSALM CXXVI.
It was with reference to some great and surprising deliverance of the
people of God out of bondage and distress that this psalm was penned,
most likely their return out of Babylon in Ezra's time. Though Babylon
be not mentioned here (as it is, Ps. cxxxvii.) yet their captivity
there was the most remarkable captivity both in itself and as their
return out of it was typical of our redemption by Christ. Probably this
psalm was penned by Ezra, or some of the prophets that came up with the
first. We read of singers of the children of Asaph, that famous
psalmist, who returned then, Ezra ii. 41. It being a song of ascents,
in which the same things are twice repeated with advancement (ver. 2,
3, and ver. 4, 5), it is put here among the rest of the psalms that
bear that title. I. Those that had returned out of captivity are here
called upon to be thankful, ver. 1-3. II. Those that were yet remaining
in captivity are here prayed for (ver. 4) and encouraged, ver. 5, 6. It
will be easy, in singing this psalm, to apply it either to any
particular deliverance wrought for the church or our own land or to the
great work of our salvation by Christ.
The Deliverance from Captivity.
A song of degrees.
1 When the Lord turned again the captivity of Zion, we were like them
that dream. 2 Then was our mouth filled with laughter, and our tongue
with singing: then said they among the heathen, The Lord hath done
great things for them. 3 The Lord hath done great things for us;
whereof we are glad.
While the people of Israel were captives in Babylon their harps were
hung upon the willow-trees, for then God called to weeping and
mourning, then he mourned unto them and they lamented; but now that
their captivity is turned they resume their harps; Providence pipes to
them, and they dance. Thus must we accommodate ourselves to all the
dispensations of Providence and be suitably affected with them. And the
harps are never more melodiously tunable than after such a melancholy
disuse. The long want of mercies greatly sweetens their return. Here
is, 1. The deliverance God has wrought for them: He turned again the
captivity of Zion. It is possible that Zion may be in captivity for the
punishment of her degeneracy, but her captivity shall be turned again
when the end is answered and the work designed by it is effected.
Cyrus, for reasons of state, proclaimed liberty to God's captives, and
yet it was the Lord's doing, according to his word many years before.
God sent them into captivity, not as dross is put into the fire to be
consumed, but as gold to be refined. Observe, The release of Israel is
called the turning again of the captivity of Zion, the holy hill, where
God's tabernacle and dwelling-place were; for the restoring of their
sacred interests, and the reviving of the public exercise of their
religion, were the most valuable advantages of their return out of
captivity. 2. The pleasing surprise that this was to them. They were
amazed at it; it came so suddenly that at first they were in confusion,
not knowing what to make of it, nor what it was tending to: "We thought
ourselves like men that dream; we thought it too good news to be true,
and began to question whether we were well awake or no, and whether it
was not still" (as sometimes it had been to the prophets) "only a
representation of it in vision," as St. Peter for a while thought his
deliverance was, Acts xii. 9. Sometimes the people of God are thus
prevented with the blessings of his goodness before they are aware. We
were like those that are recovered to health (so Dr. Hammond reads it);
"such a comfortable happy change it was to us, as life from the dead or
sudden ease from exquisite pain; we thought ourselves in a new world."
And the surprise of it put them into such an ecstasy and transport of
joy that they could scarcely contain themselves within the bounds of
decency in the expressions of it: Our mouth was filled with laughter
and our tongue with singing. Thus they gave vent to their joy, gave
glory to their God, and gave notice to all about them what wonders God
had wrought for them. Those that were laughed at now laugh and a new
song is put into their mouths. It was a laughter of joy in God, not
scorn of their enemies. 3. The notice which their neighbours took of
it: They said among the heathen, Jehovah, the God of Israel, has done
great things for that people, such as our gods cannot do for us. The
heathen had observed their calamity and had triumphed in it, Jer. xxii.
8, 9; Ps. cxxxvii. 7. Now they could not but observe their deliverance
and admire that. It put a reputation upon those that had been scorned
and despised, and made them look considerable; besides, it turned
greatly to the honour of God, and extorted from those that set up other
gods in competition with him an acknowledgment of his wisdom, power,
and providence. 4. The acknowledgments which they themselves made of
it, v. 3. The heathen were but spectators, and spoke of it only as
matter of news; they had no part nor lot in the matter; but the people
of God spoke of it as sharers in it, (1.) With application: "He has
done great things for us, things that we are interested in and have
advantage by." Thus it is comfortable speaking of the redemption Christ
has wrought out as wrought out for us. Who loved me, and gave himself
for me. (2.) With affection: "Whereof we are glad. The heathen are
amazed at it, and some of them angry, but we are glad." While Israel
went a whoring from their God joy was forbidden them (Hos. ix. 1); but
now that the iniquity of Jacob was purged by the captivity, and their
sin taken away, now God makes them to rejoice. It is the repenting
reforming people that are, and shall be, the rejoicing people. Observe
here, [1.] God's appearances for his people are to be looked upon as
great things. [2.] God is to be eyed as the author of all the great
things done for the church. [3.] It is good to observe how the church's
deliverances are for us, that we may rejoice in them.
Hope for the Sorrowful.
4 Turn again our captivity, O Lord, as the streams in the south. 5
They that sow in tears shall reap in joy. 6 He that goeth forth and
weepeth, bearing precious seed, shall doubtless come again with
rejoicing, bringing his sheaves with him.
These verses look forward to the mercies that were yet wanted. Those
that had come out of captivity were still in distress, even in their
own land (Neh. i. 3), and many yet remained in Babylon; and therefore
they rejoiced with trembling, and bore upon their hearts the grievances
that were yet to be redressed. We have here, 1. A prayer for the
perfecting of their deliverance (v. 4): "Turn again our captivity. Let
those that have returned to their own land be eased of the burdens
which they are yet groaning under. Let those that remain in Babylon
have their hearts stirred up, as ours were, to take the benefit of the
liberty granted." The beginnings of mercy are encouragements to us to
pray for the completing of it. And while we are here in this world
there will still be matter for prayer, even when we are most furnished
with matter for praise. And, when we are free and in prosperity
ourselves, we must not be unmindful of our brethren that are in trouble
and under restraint. The bringing of those that were yet in captivity
to join with their brethren that had returned would be as welcome to
both sides as streams of water in those countries, which, lying far
south, were parched and dry. As cold water to a thirsty soul, so would
this good news be from that far country, Prov. xxv. 25. 2. A promise
for their encouragement to wait for it, assuring them that, though they
had now a sorrowful time, yet it would end well. But the promise is
expressed generally, that all the saints may comfort themselves with
this confidence, that their seedness of tears will certainly end in a
harvest of joy at last, v. 5, 6. (1.) Suffering saints have a seedness
of tears. They are in tears often; they share in the calamities of
human life, and commonly have a greater share in them than others. But
they sow in tears; they do the duty of an afflicted state and so answer
the intentions of the providences they are under. Weeping must not
hinder sowing; when we suffer ill we must be doing well. Nay, as the
ground is by the rain prepared for the seed, and the husbandman
sometimes chooses to sow in the wet, so we must improve times of
affliction, as disposing us to repentance, and prayer, and humiliation.
Nay, there are tears which are themselves the seed that we must sow,
tears of sorrow for sin, our own and others, tears of sympathy with the
afflicted church, and the tears of tenderness in prayer and under the
word. These are precious seed, such as the husbandman sows when corn is
dear and he has but little for his family, and therefore weeps to part
with it, yet buries it under ground, in expectation of receiving it
again with advantage. Thus does a good man sow in tears. (2.) They
shall have a harvest of joy. The troubles of the saints will not last
always, but, when they have done their work, shall have a happy period.
The captives in Babylon were long sowing in tears, but at length they
were brought forth with joy, and then they reaped the benefit of their
patient suffering, and brought their sheaves with them to their own
land, in their experiences of the goodness of God to them. Job, and
Joseph, and David, and many others, had harvests of joy after a
sorrowful seedness. Those that sow in the tears of godly sorrow shall
reap in the joy of a sealed pardon and a settled peace. Those that sow
to the spirit, in this vale of tears, shall of the spirit reap life
everlasting, and that will be a joyful harvest indeed. Blessed are
those that mourn, for they shall be for ever comforted.
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P S A L M S
PSALM CXXVII.
This is a family-psalm, as divers before were state-poems and
church-poems. It is entitled (as we read it) "for Solomon," dedicated
to him by his father. He having a house to build, a city to keep, and
seed to raise up to his father, David directs him to look up to God,
and to depend upon his providence, without which all his wisdom, care,
and industry, would not serve. Some take it to have been penned by
Solomon himself, and it may as well be read, "a song of Solomon," who
wrote a great many; and they compare it with the Ecclesiastes, the
scope of both being the same, to show the vanity of worldly care and
how necessary it is that we keep in favour with God. On him we must
depend, I. For wealth, ver. 1, 2. II. For heirs to leave it to, ver.
3-5. In singing this psalm we must have our eye up unto God for success
in all our undertakings and a blessing upon all our comforts and
enjoyments, because every creature is that to us which he makes it to
be and no more.
Dependence on Providence; God the Giver of Prosperity.
A song of degrees for Solomon.
1 Except the Lord build the house, they labour in vain that build it:
except the Lord keep the city, the watchman waketh but in vain. 2 It
is vain for you to rise up early, to sit up late, to eat the bread of
sorrows: for so he giveth his beloved sleep. 3 Lo, children are a
heritage of the Lord: and the fruit of the womb is his reward. 4 As
arrows are in the hand of a mighty man; so are children of the youth.
5 Happy is the man that hath his quiver full of them: they shall not be
ashamed, but they shall speak with the enemies in the gate.
We are here taught to have a continual regard to the divine Providence
in all the concerns of this life. Solomon was cried up for a wise man,
and would be apt to lean to his own understanding and forecast, and
therefore his father teaches him to look higher, and to take God along
with him in his undertakings. He was to be a man of business, and
therefore David instructed him how to manage his business under the
direction of his religion. Parents, in teaching their children, should
suit their exhortations to their condition and occasions. We must have
an eye to God,
I. In all the affairs and business of the family, even of the royal
family, for kings' houses are no longer safe than while God protects
them. We must depend upon God's blessing and not our own contrivance,
1. For the raising of a family: Except the Lord build the house, by his
providence and blessing, those labour in vain, though ever so
ingenious, that build it. We may understand it of the material house:
except the Lord bless the building it is to no purpose for men to
build, any more than for the builders of Babel, who attempted in
defiance of heaven, or Hiel, who built Jericho under a curse. If the
model and design be laid in pride and vanity, or if the foundations be
laid in oppression and injustice (Hab. ii. 11, 12), God certainly does
not build there; nay, if God be not acknowledged, we have no reason to
expect his blessing, and without his blessing all is nothing. Or,
rather, it is to be understood of the making of a family considerable
that was mean; men labour to do this by advantageous matches, offices,
employments, purchases; but all in vain, unless God build up the
family, and raise the poor out of the dust. The best-laid project fails
unless God crown it with success. See Mal. i. 4. 2. For the securing of
a family or a city (for this is what the psalmist particularly
mentions): if the guards of the city cannot secure it without God, much
less can the good man of the house save his house from being broken up.
Except the Lord keep the city from fire, from enemies, the watchmen,
who go about the city, or patrol upon the walls of it, though they
neither slumber nor sleep, wake but in vain, for a raging fire may
break out, the mischief of which the timeliest discoveries may not be
able to prevent. The guards may be slain, or the city betrayed and
lost, by a thousand accidents, which the most watchful sentinel or most
cautious governor could not obviate. 3. For the enriching of a family;
this is a work of time and thought, but cannot be effected without the
favour of Providence any more than that which is the product of one
happy turn: "It is vain for you to rise up early and sit up late, and
so to deny yourselves your bodily refreshments, in the eager pursuit of
the wealth of the world." Usually, those that rise early do not care
for sitting up late, nor can those that sit up late easily persuade
themselves to rise early; but there are some so hot upon the world that
they will do both, will rob their sleep to pay their cares. And they
have as little comfort in their meals as in their rest; they eat the
bread of sorrows. It is part of our sentence that we eat our bread in
the sweat of our face; but those go further: all their days they eat in
darkness, Eccl. v. 17. They are continually fell of care, which
embitters their comforts, and makes their lives a burden to them. All
this is to get money, and all in vain except God prosper them, for
riches are not always to men of understanding, Eccl. ix. 11. Those that
love God, and are beloved of him, have their minds easy and live very
comfortably without this ado. Solomon was called Jedidiah--Beloved of
the Lord (2 Sam. xii. 25); to him the kingdom was promised, and then it
was in vain for Absalom to rise up early, to wheedle the people, and
for Adonijah to make such a stir, and to say, I will be king. Solomon
sits still, and, being beloved of the Lord, to him he gives sleep and
the kingdom too. Note, (1.) Inordinate excessive care about the things
of this world is a vain a d fruitless thing. We weary ourselves for
vanity if we have it, and often weary ourselves in vain for it, Hag. i.
6, 9. (2.) Bodily sleep is God's gift to his beloved. We owe it to his
goodness that our sleep is safe (Ps. iv. 8), that it is sweet, Jer.
xxxi. 25, 26. God gives us sleep as he gives it to his beloved when
with it he gives us grace to lie down in his fear (our souls returning
to him and reposing in him as our rest), and when we awake to be still
with him and to use the refreshment we have by sleep in his service. He
gives his beloved sleep, that is, quietness and contentment of mind,
and comfortable enjoyment of what is present and a comfortable
expectation of what is to come. Our care must be to keep ourselves in
the love of God, and then we may be easy whether we have little or much
of this world.
II. In the increase of the family. He shows, 1. That children are God's
gift, v. 3. If children are withheld it is God that withholds them
(Gen. xxx. 2); if they are given, it is God that gives them (Gen.
xxxiii. 5); and they are to us what he makes them, comforts or crosses.
Solomon multiplied wives, contrary to the law, but we never read of
more than one son that he had; for those that desire children as a
heritage from the Lord must receive them in the way that he is pleased
to give them, by lawful marriage to one wife. Mal. ii. 15, therefore
one, that he might seek a seed of God. But they shall commit whoredom
and shall not increase. Children are a heritage, and a reward, and are
so to be accounted, blessings and not burdens; for he that sends mouths
will send meat if we trust in him. Obed-edom had eight sons, for the
Lord blessed him because he had entertained the ark, 1 Chron. xxvi. 5.
Children are a heritage for the Lord, as well as from him; they are my
children (says God) which thou hast borne unto me (Ezek. xvi. 20); and
they are most our honour and comfort when they are accounted to him for
a generation. 2. That they are a good gift, and a great support and
defence to a family: As arrows are in the hand of a mighty man, who
knows how to use them for his own safety and advantage, so are children
of the youth, that is, children born to their parents when they are
young, which are the strongest and most healthful children, and are
grown up to serve them by the time they need their service; or, rather,
children who are themselves young; they are instruments of much good to
their parents and families, which may fortify themselves with them
against their enemies. The family that has a large stock of children is
like a quiver full of arrows, of different sizes we may suppose, but
all of use one time or other; children of different capacities and
inclinations may be several ways serviceable to the family. He that has
a numerous issue may boldly speak with his enemy in the gate in
judgment; in battle he needs not fear, having so many good seconds, so
zealous, so faithful, and in the vigour of youth, 1 Sam. ii. 4, 5.
Observe here, Children of the youth are arrows in the hand, which, with
prudence, may be directed aright to the mark, God's glory and the
service of their generation; but afterwards, when they have gone abroad
into the world, they are arrows out of the hand; it is too late to bend
them then. But these arrows in the hand too often prove arrows in the
heart, a constant grief to their godly parents, whose gray hairs they
bring with sorrow to the grave.
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P S A L M S
PSALM CXXVIII.
This, as the former, is a psalm for families. In that we were taught
that the prosperity of our families depends upon the blessing of God;
in this we are taught that the only way to obtain that blessing which
will make our families comfortable is to live in the fear of God and in
obedience to him. Those that do so, in general, shall be blessed (ver.
1, 2, 4), In particular, I. They shall be prosperous and successful in
their employments, ver. 2. II. Their relations shall be agreeable, ver.
3. III. They shall live to see their families brought up, ver. 6. IV.
They shall have the satisfaction of seeing the church of God in a
flourishing condition, ver. 5, 6. We must sing this psalm in the firm
belief of this truth, That religion and piety are the best friends to
outward prosperity, giving God the praise that it is so and that we
have found it so, and encouraging ourselves and others with it.
Blessedness of the Godly.
A song of degrees.
1 Blessed is every one that feareth the Lord; that walketh in his ways.
2 For thou shalt eat the labour of thine hands: happy shalt thou be,
and it shall be well with thee. 3 Thy wife shall be as a fruitful
vine by the sides of thine house: thy children like olive plants round
about thy table. 4 Behold, that thus shall the man be blessed that
feareth the Lord. 5 The Lord shall bless thee out of Zion: and thou
shalt see the good of Jerusalem all the days of thy life. 6 Yea, thou
shalt see thy children's children, and peace upon Israel.
It is here shown that godliness has the promise of the life that now is
and of that which is to come.
I. It is here again and again laid down as an undoubted truth that
those who are truly holy are truly happy. Those whose blessed state we
are here assured of are such as fear the Lord and walk in his ways,
such as have a deep reverence of God upon their spirits and evidence it
by a regular and constant conformity to his will. Where the fear of God
is a commanding principle in the heart the tenour of the conversation
will be accordingly; and in vain do we pretend to be of those that fear
God if we do not make conscience both of keeping to his ways and not
trifling in them or drawing back. Such are blessed (v. 1), and shall be
blessed, v. 4. God blesses them, and his pronouncing them blessed makes
them so. They are blessed now, they shall be blessed still, and for
ever. This blessedness, arising from this blessing, is here secured, 1.
To all the saints universally: Blessed is everyone that fears the Lord,
whoever he be; in every nation he that fears God and works
righteousness is accepted of him, and therefore is blessed whether he
be high or low, rich or poor, in the world; if religion rule him, it
will protect and enrich him. 2. To such a saint in particular: Thus
shall the man be blessed, not only the nation, the church in its public
capacity, but the particular person in his private interests. 3. We are
encouraged to apply it to ourselves (v. 2): "Happy shalt thou be; thou
mayest take the comfort of the promise, and expect the benefit of it,
as if it were directed to thee by name, if thou fear God and walk in
his ways. Happy shalt thou be, that is, It shall be well with thee;
whatever befals thee, good shall be brought out of it; it shall be well
with thee while thou livest, better when thou diest, and best of all to
eternity." It is asserted (v. 4) with a note commanding attention:
Behold, thus shall the man be blessed; behold it by faith in the
promise; behold it by observation in the performance of the promise;
behold it with assurance that it shall be so, for God is faithful, and
with admiration that it should be so, for we merit no favour, no
blessing, from him.
II. Particular promises are here made to godly people, which they may
depend upon, as far as is for God's glory and their good; and that is
enough.
1. That, by the blessing of God, they shall get an honest livelihood
and live comfortably upon it. It is not promised that they shall live
at ease, without care or pains, but, Thou shalt eat the labour of thy
hands. Here is a double promise, (1.) That they shall have something to
do (for an idle life is a miserable uncomfortable life) and shall have
health, and strength, and capacity of mind to do it, and shall not be
forced to be beholden to others for necessary food, and to live, as the
disabled poor do, upon the labours of other people. It is as much a
mercy as it is a duty with quietness to work and eat our own bread, 2
Thess. 3:12. (2.) That they shall succeed in their employments, and
they and theirs shall enjoy what they get; others shall not come and
eat the bread out of their mouths, nor shall it be taken from them
either by oppressive rulers or invading enemies. God will not blast it
and blow upon it (as he did, Hag. 1:9), and his blessing will make a
little go a great way. It is very pleasant to enjoy the fruits of our
own industry; as the sleep, so the food, of a labouring man is sweet.
2. That they shall have abundance of comfort in their family-relations.
As a wife and children are very much a man's care, so, if by the grace
of God they are such as they should be, they are very much a man's
delight, as much as any creature-comfort. (1.) The wife shall be as a
vine by the sides of the house, not only as a spreading vine which
serves for an ornament, but as a fruitful vine which is for profit, and
with the fruit whereof both God and man are honoured, Judg. ix. 13. The
vine is a weak and tender plant, and needs to be supported and
cherished, but it is a very valuable plant, and some think (because all
the products of it were prohibited to the Nazarites) it was the tree of
knowledge itself. The wife's place is the husband's house; there her
business lies, and that is her castle. Where is Sarah thy wife? Behold,
in the tent; where should she be else? Her place is by the sides of the
house, not under-foot to be trampled on, nor yet upon the house-top to
domineer (if she be so, she is but as the grass upon the house-top, in
the next psalm), but on the side of the house, being a rib out of the
side of the man. She shall be a loving wife, as the vine, which cleaves
to the house-side, an obedient wife, as the vine, which is pliable, and
grows as it is directed. She shall be fruitful as the vine, not only in
children, but in the fruits of wisdom, and righteousness, and good
management, the branches of which run over the wall (Gen. xlix. 22; Ps.
lxxx. 11), like a fruitful vine, not cumbering the ground, nor bringing
forth sour grapes, or grapes of Sodom, but good fruit. (2.) The
children shall be as olive plants, likely in time to be olive-trees,
and, though wild by nature, yet grafted into the good olive, and
partaking of its root and fatness, Rom. xi. 17. It is pleasant to
parents who have a table spread, though but with ordinary fare, to see
their children round about it, to have many children, enough to
surround it, and those with them, and not scattered, or the parents
forced from them. Job makes it one of the first instances of his former
prosperity that his children were about him, Job xxix. 5. Parents love
to have their children at table, to keep up the pleasantness of the
table-talk, to have them in health, craving food and not physic, to
have them like olive-plants, straight and green, sucking in the sap of
their good education, and likely in due time to be serviceable.
3. That they shall have those things which God has promised and which
they pray for: The Lord shall bless thee out of Zion, where the ark of
the covenant was, and where the pious Israelites attended with their
devotions. Blessings out of Zion are the best-blessings, which flow,
not from common providence, but from special grace, Ps. xx. 2.
4. That they shall live long, to enjoy the comforts of the rising
generations: "Thou shalt see thy children's children, as Joseph, Gen.
l. 23. Thy family shall be built up and continued, and thou shalt have
the pleasure of seeing it." Children's children, if they be good
children, are the crown of old men (Prov. xvii. 6), who are apt to be
fond of their grandchildren.
5. That they shall see the welfare of God's church, and the land of
their nativity, which every man who fears God is no less concerned for
than for the prosperity of his own family. "Thou shalt be blessed in
Zion's blessing, and wilt think thyself so. Thou shalt see the good of
Jerusalem as long as thou shalt live, though thou shouldest live long,
and shalt not have thy private comforts allayed and embittered by
public troubles." A good man can have little comfort in seeing his
children's children, unless withal he see peace upon Israel, and have
hopes of transmitting the entail of religion pure and entire to those
that shall come after him, for that is the best inheritance.
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P S A L M S
PSALM CXXIX.
This psalm relates to the public concerns of God's Israel. It is not
certain when it was penned, probably when they were in captivity in
Babylon, or about the time of their return. I. They look back with
thankfulness for the former deliverances God had wrought for them and
their fathers out of the many distresses they had been in from time to
time, ver. 1-4. II. They look forward with a believing prayer for and a
prospect of the destruction of all the enemies of Zion, ver. 5-8. In
singing this psalm we may apply it both ways to the Gospel-Israel,
which, like the Old-Testament Israel, has weathered many a storm and is
still threatened by many enemies.
Domestic Happiness.
A song of degrees.
1 Many a time have they afflicted me from my youth, may Israel now say:
2 Many a time have they afflicted me from my youth: yet they have not
prevailed against me. 3 The plowers plowed upon my back: they made
long their furrows. 4 The Lord is righteous: he hath cut asunder the
cords of the wicked.
The church of God, in its several ages, is here spoken of, or, rather,
here speaks, as one single person, now old and gray-headed, but calling
to remembrance the former days, and reflecting upon the times of old.
And, upon the review, it is found, 1. That the church has been often
greatly distressed by its enemies on earth: Israel may now say, "I am
the people that has been oppressed more than any people, that has been
as a speckled bird, pecked at by all the birds round about," Jer. xii.
9. It is true, they brought their troubles upon themselves by their
sins; it was for them that God punished them; but it was for the
peculiarity of their covenant, and the singularities of their religion,
that their neighbours hated and persecuted them. "For these many a time
have they afflicted me from my youth." Note, God's people have always
had many enemies, and the state of the church, from its infancy, has
frequently been an afflicted state. Israel's youth was in Egypt, or in
the times of the Judges; then they were afflicted, and thenceforward
more or less. The gospel-church, ever since it had a being, has been at
times afflicted; and it bore this yoke most of all in its youth,
witness the ten persecutions which the primitive church groaned under.
The ploughers ploughed upon my back, v. 3. We read (Ps. cxxv. 3) of the
rod of the wicked upon the lot of the righteous, where we rather
expected the plough, to mark it out for themselves; here we read of the
plough of the wicked upon the back of the righteous, where we rather
expected to find the rod. But the metaphors in these places may be said
to be crossed; the sense however of both is the same, and is too plain,
that the enemies of God's people have all along used them very
barbarously. They tore them, as the husbandman tears the ground with
his plough-share, to pull them to pieces and get all they could out of
them, and so to wear out the saints of the Most High, as the ground is
worn out that has been long tilled, tilled (as we say) quite out of
heart. When God permitted them to plough thus he intended it for his
people's good, that, their fallow ground being thus broken up, he might
sow the seeds of his grace upon them, and reap a harvest of good fruit
from them: howbeit, the enemies meant not so, neither did their hearts
think so (Isa. x. 7); they made long their furrows, never knew when to
have done, aiming at nothing less than the destruction of the church.
Many by the furrows they made on the backs of God's people understand
the stripes they gave them. The cutters cut upon my back, so they read
it. The saints have often had trials of cruel scourgings (probably the
captives had) and cruel mockings (for we read of the scourge or lash of
the tongue, Heb. xi. 36), and so it was fulfilled in Christ, who gave
his back to the smiters, Isa. l. 6. Or it may refer to the desolations
they made of the cities of Israel. Zion shall, for your sake, be
ploughed as a field, Mic. iii. 12. 2. That the church has been always
graciously delivered by her friend in heaven. (1.) The enemies'
projects have been defeated. They have afflicted the church, in hopes
to ruin it, but they have not gained their point. Many a storm it has
weathered; many a shock, and many a brunt, it has borne; and yet it is
in being: They have not prevailed against me. One would wonder how this
ship has lived at sea, when it has been tossed with tempests, and all
the waves and billows have gone over it. Christ has built his church
upon a rock, and the gates of hell have not prevailed against it, nor
ever shall. (2.) The enemies' power has been broken: God has cut
asunder the cords of the wicked, has cut their gears, their traces, and
so spoiled their ploughing, has cut their scourges, and so spoiled
their lashing, has cut the bands of union by which they were combined
together, has cut the bands of captivity in which they held God's
people. God has many ways of disabling wicked men to do the mischief
they design against his church and shaming their counsels. These words,
The Lord is righteous, may refer either to the distresses or to the
deliverances of the church. [1.] The Lord is righteous in suffering
Israel to be afflicted. This the people of God were always ready to
own, that, how unjust soever their enemies were, God was just in all
that was brought upon them, Neh. ix. 33. [2.] The Lord is righteous in
not suffering Israel to be ruined; for he has promised to preserve it a
people to himself, and he will be as good as his word. He is righteous
in reckoning with their persecutors, and rendering to them a
recompence, 2 Thess. i. 6.
God's Regard to His Church.
5 Let them all be confounded and turned back that hate Zion. 6 Let
them be as the grass upon the housetops, which withereth afore it
groweth up: 7 Wherewith the mower filleth not his hand; nor he that
bindeth sheaves his bosom. 8 Neither do they which go by say, The
blessing of the Lord be upon you: we bless you in the name of the Lord.
The psalmist, having triumphed in the defeat of the many designs that
had been laid as deep as hell to ruin the church, here concludes his
psalm as Deborah did her song, So let all thy enemies perish, O Lord!
Judg. v. 31.
I. There are many that hate Zion, that hate Zion's God, his worship,
and his worshippers, that have an antipathy to religion and religious
people, that seek the ruin of both, and do what they can that God may
not have a church in the world.
II. We ought to pray that all their attempts against the church may be
frustrated, that in them they may be confounded and turned back with
shame, as those that have not been able to bring to pass their
enterprise and expectation: Let them all be confounded is as much as,
They shall be all confounded. The confusion imprecated and predicted is
illustrated by a similitude; while God's people shall flourish as the
loaded palm-tree, or the green and fruitful olive, their enemies shall
wither as the grass upon the house-top. As men they are not to be
feared, for they shall be made as grass, Isa. li. 12. But as they are
enemies to Zion they are so certainly marked for ruin that they may be
looked upon with as much contempt as the grass on the house-tops, which
is little, and short, and sour, and good for nothing. 1. It perishes
quickly: It withers before it grows up to any maturity, having no root;
and the higher its place is, which perhaps is its pride, the more it is
exposed to the scorching heat of the sun, and consequently the sooner
does it wither. It withers before it is plucked up, so some read it.
The enemies of God's church wither of themselves, and stay not till
they are rooted out by the judgments of God. 2. It is of no use to any
body; nor are they any thing but the unprofitable burdens of the earth,
nor will their attempts against Zion ever ripen or come to any head,
nor, whatever they promise themselves, will they get any more by them
than the husbandman does by the grass on his house-top. Their harvest
will be a heap in the day of grief, Isa. xvii. 11.
III. No wise man will pray God to bless the mowers or reapers, v. 8.
Observe, 1. It has been an ancient and laudable custom not only to
salute and wish a good day to strangers and travellers, but
particularly to pray for the prosperity of harvest-labourers. Thus Boas
prayed for his reapers. Ruth ii. 4, The Lord be with you. We must thus
acknowledge God's providence, testify our good-will to our neighbours,
and commend their industry, and it will be accepted of God as a pious
ejaculation if it come from a devout and upright heart. 2. Religious
expressions, being sacred things, must never be made use of in light
and ludicrous actions. Mowing the grass on the house-top would be a
jest, and therefore those that have a reverence for the name of God
will not prostitute to it the usual forms of salutation, which savoured
of devotion; for holy things must not be jested with. 3. It is a
dangerous thing to let the church's enemies have our good wishes in
their designs against the church. If we wish them God speed, we are
partakers of their evil deeds, 2 John 11. When it is said, None will
bless them, and show them respect, more is implied, namely, that all
wise and good people will cry out shame on them, and beg of God to
defeat them; and woe to those that have the prayers of the saints
against them. I cursed his habitation, Job v. 3.
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P S A L M S
PSALM CXXX.
This psalm relates not to any temporal concern, either personal or
public, but it is wholly taken up with the affairs of the soul. It is
reckoned one of the seven penitential psalms, which have sometimes been
made use of by penitents, upon their admission into the church; and, in
singing it, we are all concerned to apply it to ourselves. The psalmist
here expresses, I. His desire towards God, ver. 1, 2. II. His
repentance before God, ver. 3, 4. III. His attendance upon God, ver. 5,
6. IV. His expectations from God, ver. 7, 8. And, as in water face
answers to face, so does the heart of one humble penitent to another.
God's Regard to His Church.
A song of degrees.
1 Out of the depths have I cried unto thee, O Lord. 2 Lord, hear my
voice: let thine ears be attentive to the voice of my supplications.
3 If thou, Lord, shouldest mark iniquities, O Lord, who shall stand?
4 But there is forgiveness with thee, that thou mayest be feared.
In these verses we are taught,
I. Whatever condition we are in, though ever so deplorable, to continue
calling upon God, v. 1. The best men may sometimes be in the depths, in
great trouble and affliction, and utterly at a loss what to do, in the
depths of distress and almost in the depths of despair, the spirit low
and dark, sinking and drooping, cast down and disquieted. But, in the
greatest depths, it is our privilege that we may cry unto God and be
heard. A prayer may reach the heights of heaven, though not out of the
depths of hell, yet out of the depths of the greatest trouble we can be
in in this world, Jeremiah's out of the dungeon, Daniel's out of the
den, and Jonah's out of the fish's belly. It is our duty and interest
to cry unto God, for that is the likeliest way both to prevent our
sinking lower and to recover us out of the horrible pit and miry clay,
Ps. xl. 1, 2.
II. While we continue calling upon God to assure ourselves of an answer
of peace from him; for this is that which David in faith prays for (v.
2): Lord, hear my voice, my complaint and prayer, and let thy ears be
attentive to the voice both of my afflictions and of my supplications.
III. We are taught to humble ourselves before the justice of God as
guilty in his sight, and unable to answer him for one of a thousand of
our offences (v. 3): If thou, Lord, shouldst mark iniquities, O Lord!
who shall stand? His calling God Lord twice, in so few words, Jah and
Adonai, is very emphatic, and intimates a very awful sense of God's
glorious majesty and a dread of his wrath. Let us learn here, 1. To
acknowledge our iniquities, that we cannot justify ourselves before
God, or plead Not guilty. There is that which is remarkable in our
iniquities and is liable to be animadverted upon. 2. To own the power
and justice of God, which are such that, if he were extreme to mark
what we do amiss, there would be no hopes of coming off. His eye can
discover enough in the best man to ground a condemnation upon; and, if
he proceed against us, we have no way to help ourselves, we cannot
stand, but shall certainly be cast. If God deal with us in strict
justice, we are undone; if he make remarks upon our iniquities, he will
find them to be many and great, greatly aggravated and very provoking;
and then, if he should proceed accordingly, he would shut us out from
all hope of his favour and shut us up under his wrath; and what could
we do to help ourselves? We could not make our escape, nor resist not
bear up under his avenging hand. 3. Let us admire God's patience and
forbearance; we should be undone if he were to mark iniquities, and he
knows it, and therefore bears with us. It is of his mercy that we are
not consumed by his wrath.
IV. We are taught to cast ourselves upon the pardoning mercy of God,
and to comfort ourselves with that when we see ourselves obnoxious to
his justice, v. 4. Here is, 1. God's grace discovered, and pleaded with
him, by a penitent sinner: But there is forgiveness with thee. It is
our unspeakable comfort, in all our approaches to God, that there is
forgiveness with him, for that is what we need. He has put himself into
a capacity to pardon sin; he has declared himself gracious and
merciful, and ready to forgive, Exod. xxxiv. 6, 7. He has promised to
forgive the sins of those that do repent. Never any that dealt with him
found him implacable, but easy to be entreated, and swift to show
mercy. With us there is iniquity, and therefore it is well for us that
with him there is forgiveness. There is a propitiation with thee, so
some read it. Jesus Christ is the great propitiation, the ransom which
God has found; he is ever with him, as advocate for us, and through him
we hope to obtain forgiveness. 2. Our duty designed in that discovery,
and inferred from it: "There is forgiveness with thee, not that thou
mayest be made bold with and presumed upon, but that thou mayest be
feared--in general, that thou mayest be worshipped and served by the
children of men, who, being sinners, could have no dealings with God,
if he were not a Master that could pass by a great many faults." But
this encourages us to come into his service that we shall not be turned
off for every misdemeanour; no, nor for any, if we truly repent. This
does in a special manner invite those who have sinned to repent, and
return to the fear of God, that he is gracious and merciful, and will
receive them upon their repentance, Joel ii. 13; Matt. iii. 2. And,
particularly, we are to have a holy awe and reverence of God's
pardoning mercy (Hos. iii. 5, They shall fear the Lord, and his
goodness); and then we may expect the benefit of the forgiveness that
is with God when we make it the object of our holy fear.
Encouragement to Trust in and Depend upon God.
5 I wait for the Lord, my soul doth wait, and in his word do I hope.
6 My soul waiteth for the Lord more than they that watch for the
morning: I say, more than they that watch for the morning. 7 Let
Israel hope in the Lord: for with the Lord there is mercy, and with him
is plenteous redemption. 8 And he shall redeem Israel from all his
iniquities.
Here, I. The psalmist engages himself to trust in God and to wait for
him, v. 5, 6. Observe, 1. His dependence upon God, expressed in a
climax, it being a a song of degrees, or ascents: "I wait for the Lord;
from him I expect relief and comfort, believing it will come, longing
till it does come, but patiently bearing the delay of it, and resolving
to look for it from no other hand. My soul doth wait; I wait for him in
sincerity, and not in profession only. I am an expectant, and it is for
the Lord that my soul waits, for the gifts of his grace and the
operations of his power." 2. The ground of that dependence: In his word
do I hope. We must hope for that only which he has promised in his
word, and not for the creatures of our own fancy and imagination; we
must hope for it because he has promised it, and not from any opinion
of our own merit. 3. The degree of that dependence--"more than those
that watch for the morning, who are, (1.) Well-assured that the morning
will come; and so am I that God will return in mercy to me, according
to his promise; for God's covenant is more firm than the ordinances of
day and night, for they shall come to an end, but that is everlasting."
(2.) Very desirous that it would come. Sentinels that keep guard upon
the walls, those that watch with sick people, and travellers that are
abroad upon their journey, long before day wish to see the dawning of
the day; but more earnestly does this good man long for the tokens of
God's favour and the visits of his grace, and more readily will he be
aware of his first appearances than they are of day. Dr. Hammond reads
it thus, My soul hastens to the Lord, from the guards in the morning,
the guards in the morning, and gives this sense of it, "To thee I daily
betake myself, early in the morning, addressing my prayers, and my very
soul, before thee, at the time that the priests offer their morning
sacrifice."
II. He encourages all the people of God in like manner to depend upon
him and trust in him: Let Israel hope in the Lord and wait for him; not
only the body of the people, but every good man, who surnames himself
by the name of Israel, Isa. xliv. 5. Let all that devote themselves to
God cheerfully stay themselves upon him (v. 7, 8), for two reasons:--1.
Because the light of nature discovers to us that there is mercy with
him, that the God of Israel is a merciful God and the Father of
mercies. Mercy is with him; not only inherent in his nature, but it is
his delight, it is his darling attribute; it is with him in all his
works, in all his counsels. 2. Because the light of the gospel
discovers to us that there is redemption with him, contrived by him,
and to be wrought out in the fulness of time; it was in the beginning
hidden in God. See here, (1.) The nature of this redemption; it is
redemption from sin, from all sin, and therefore can be no other than
that eternal redemption which Jesus Christ became the author of; for it
is he that saves his people from their sins (Matt. i. 21), that redeems
them from all iniquity (Tit. ii. 14), and turns away ungodliness from
Jacob, Rom. xi. 26. It is he that redeems us both from the condemning
and from the commanding power of sin. (2.) The riches of this
redemption; it is plenteous redemption; there is an all-sufficient
fulness of merit and grace in the Redeemer, enough for all, enough for
each; enough for me, says the believer. Redemption from sin includes
redemption from all other evils, and therefore is a plenteous
redemption. (3.) The persons to whom the benefits of this redemption
belong: He shall redeem Israel, Israel according to the spirit, all
those who are in covenant with God, as Israel was, and who are
Israelites indeed, in whom is no guile.
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P S A L M S
PSALM CXXXI.
This psalm is David's profession of humility, humbly made, with
thankfulness to God for his grace, and not in vain-glory. It is
probable enough that (as most interpreters suggest) David made this
protestation in answer to the calumnies of Saul and his courtiers, who
represented David as an ambitious aspiring man, who, under pretence of
a divine appointment, sought the kingdom, in the pride of his heart.
But he appeals to God, that, on the contrary, I. He aimed at nothing
high nor great, ver. 1. II. He was very easy in every condition which
God allotted him (ver. 2); and therefore, III. He encourages all good
people to trust in God as he did, ver. 3. Some have made it an
objection against singing David's psalms that there are many who cannot
say, "My heart is not haughty," &c. It is true there are; but we may
sing it for the same purpose that we read it, to teach and admonish
ourselves, and one another, what we ought to be, with repentance that
we have come short of being so, and humble prayer to God for his grace
to make us so.
Humble Confidence.
A song of degrees of David.
1 Lord, my heart is not haughty, nor mine eyes lofty: neither do I
exercise myself in great matters, or in things too high for me. 2
Surely I have behaved and quieted myself, as a child that is weaned of
his mother: my soul is even as a weaned child. 3 Let Israel hope in
the Lord from henceforth and for ever.
Here are two things which will be comforts to us:--
I. Consciousness of our integrity. This was David's rejoicing, that his
heart could witness for him that he had walked humbly with his God,
notwithstanding the censures he was under and the temptations he was
in.
1. He aimed not at a high condition, nor was he desirous of making a
figure in the world, but, if God had so ordered, could have been well
content to spend all his days, as he did in the beginning of them, in
the sheep-folds. His own brother, in a passion, charged him with pride
(1 Sam. xvii. 28), but the charge was groundless and unjust. God, who
searches the heart, knew, (1.) That he had no conceited opinion of
himself, or his own merits: Lord, my heart is not haughty. Humble
saints cannot think so well of themselves as others think of them, are
not in love with their own shadow, nor do they magnify their own
attainments or achievements. The love of God reigning in the heart will
subdue all inordinate self-love. (2.) That he had neither a scornful
nor an aspiring look: "My eyes are not lofty, either to look with envy
upon those that are above me or to look with disdain upon those that
are below me." Where there is a proud heart there is commonly a proud
look (Prov. vi. 17), but the humble publican will not so much as lift
up his eyes. (3.) That he did not employ himself in things above his
station, in things too great or too high for him. He did not employ
himself in studies too high; he made God's word his meditation, and did
not amuse himself with matters of nice speculation or doubtful
disputation, or covet to be wise above what is written. To know God and
our duty is learning sufficiently high for us. He did not employ
himself in affairs too great; he followed his ewes, and never set up
for a politician; no, nor for a soldier; for, when his brethren went to
the wars, he staid at home to keep the sheep. It is our wisdom, and
will be our praise, to keep within our sphere, and not to intrude into
things which we have not seen, or meddle with that which does not
belong to us. Princes and scholars must not exercise themselves in
matters too great, too high, for men: and those in a low station, and
of ordinary capacities, must not pretend to that which is out of their
reach, and which they were not cut out for. Those will fall under due
shame that affect undue honours.
2. He was well reconciled to every condition that God placed him in (v.
2): I have behaved and quieted myself as a child that is weaned of his
mother. As he had not proudly aimed at the kingdom, so, since God had
appointed him to it, he had not behaved insolently towards any, nor
been restless in his attempts to get the crown before the time set;
but, (1.) He had been as humble as a little child about the age of a
weanling, as manageable and governable, and as far from aiming at high
things; as entirely at God's disposal as the child at the disposal of
the mother or nurse; as far from taking state upon him, though anointed
to be king, or valuing himself upon the prospect of his future
advancement, as a child in the arms. Our Saviour has taught us humility
by this comparison (Matt. xviii. 3); we must become as little children.
(2.) He had been as indifferent to the wealth and honour of this world
as a child is to the breast when it is thoroughly weaned from it. I
have levelled and quieted myself (so Dr. Hammond reads it) as a child
that is weaned. This intimates that our hearts are naturally as
desirous of worldly things as the babe is of the breast, and in like
manner relish them, cry for them, are fond of them, play with them, and
cannot live without them. But, by the grace of God, a soul that is
sanctified, is weaned from those things. Providence puts wormwood upon
the breast, and that helps to wean us. The child is perhaps cross and
fretful while it is in the weaning and thinks itself undone when it has
lost the breast. But in a day or two it is forgotten; the fret is over,
and it accommodates itself well enough to a new way of feeding, cares
no longer for milk, but can bear strong meat. Thus does a gracious soul
quiet itself under the loss of that which it loved and disappointment
in that which it hoped for, and is easy whatever happens, lives, and
lives comfortably, upon God and the covenant-grace, when creatures
prove dry breasts. When our condition is not to our mind we must bring
our mind to our condition; and then we are easy to ourselves and all
about us; then our souls are as a weaned child.
II. Confidence in God; and this David recommends to all Israel of God,
no doubt from his own experience of the benefit of it (v. 3): Let
Israel hope in the Lord, and let them continue to do so henceforth and
for ever. Though David could himself wait patiently and quietly for the
crown designed him, yet perhaps Israel, the people whose darling he
was, would be ready to attempt something in favour of him before the
time; and therefore endeavours to quiet them too, and bids them hope in
the Lord that they should see a happy change of the face of affairs in
due time. Thus it is good to hope and quietly to wait for the salvation
of the Lord.
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P S A L M S
PSALM CXXXII.
It is probable that this psalm was penned by Solomon, to be sung at the
dedication of the temple which he built according to the charge his
father gave him, 1 Chron. xxviii. 2, &c. Having fulfilled his trust, he
begs of God to own what he had done. I. He had built this house for the
honour and service of God; and when he brings the ark into it, the
token of God's presence, he desires that God himself would come and
take possession of it, ver. 8-10. With these words Solomon concluded
his prayer, 2 Chron. vi. 41, 42. II. He had built it in pursuance of
the orders he had received from his father, and therefore his pleas to
enforce these petitions refer to David. 1. He pleads David's piety
towards God, ver. 1-7. 2. He pleads God's promise to David, ver. 11-18.
The former introduces his petition: the latter follows it as an answer
to it. In singing this psalm we must have a concern for the gospel
church as the temple of God, and a dependence upon Christ as David our
King, in whom the mercies of God are sure mercies.
Solomon's Prayer for Divine Favour.
A song of degrees.
1 Lord, remember David, and all his afflictions: 2 How he sware unto
the Lord, and vowed unto the mighty God of Jacob; 3 Surely I will not
come into the tabernacle of my house, nor go up into my bed; 4 I will
not give sleep to mine eyes, or slumber to mine eyelids, 5 Until I
find out a place for the Lord, a habitation for the mighty God of
Jacob. 6 Lo, we heard of it at Ephratah: we found it in the fields of
the wood. 7 We will go into his tabernacles: we will worship at his
footstool. 8 Arise, O Lord, into thy rest; thou, and the ark of thy
strength. 9 Let thy priests be clothed with righteousness; and let
thy saints shout for joy. 10 For thy servant David's sake turn not
away the face of thine anointed.
In these verses we have Solomon's address to God for his favour to him
and to his government, and his acceptance of his building a house to
God's name. Observe,
I. What he pleads--two things:--
1. That what he had done was in pursuance of the pious vow which his
father David had made to build a house for God. Solomon was a wise man,
yet pleads not any merit of his own: "I am not worthy, for whom thou
shouldst do this; but, Lord, remember David, with whom thou madest the
covenant" (as Moses prayed, Exod. xxxii. 13, Remember Abraham, the
first trustee of the covenant); "remember all his afflictions, all the
troubles of his life, which his being anointed was the occasion of," or
his care and concern about the ark, and what an uneasiness it was to
him that the ark was in curtains, 2 Sam. vii. 2. Remember all his
humility and meekness (so some read it), all that pious and devout
affection with which he had made the following vow. Note, It is not
amiss for us to put God in mind of our predecessors in profession, of
their afflictions, their services, and their sufferings, of God's
covenant with them, the experiences they have had of his goodness, the
care they took of, and the many prayers they put up for, those that
should come after them. We may apply it to Christ, the Son of David,
and to all his afflictions: "Lord, remember the covenant made with him
and the satisfaction made by him. Remember all his offerings (Ps. xx.
3), that is, all his sufferings." He especially pleads the solemn vow
that David had made as soon as ever he was settled in his government,
and before he was well settled in a house of his own, that he would
build a house for God. Observe, (1.) Whom he bound himself to, to the
Lord, to the mighty God of Jacob. Vows are to be made to God, who is a
party as well as a witness. The Lord is the Mighty One of Jacob,
Jacob's God, and a mighty one, whose power is engaged for Jacob's
defence and deliverance. Jacob is weak, but the God of Jacob is a
mighty one. (2.) What he bound himself to do, to find out a place for
the Lord, that is, for the ark, the token of his presence. He had
observed in the law frequent mention of the place that God would choose
to put his name there, to which all the tribes should resort. When he
came to the crown there was no such place; Shiloh was deserted, and no
other place was pitched upon, for want of which the feasts of the Lord
were not kept with due solemnity. "Well," says David, "I will find out
such a place for the general rendezvous of all the tribes, a place of
habitation for the Mighty One of Jacob, a place for the ark, where
there shall be room both for the priests and people to attend upon it."
(3.) How intent he was upon it; he would not settle in his bed, till he
had brought this matter to some head, v. 3, 4. The thing had been long
talked of, and nothing done, till at last David, when he went out one
morning about public business, made a vow that before night he would
come to a resolution in this matter, and would determine the place
either where the tent should be pitched for the reception of the ark,
at the beginning of his reign, or rather where Solomon should build the
temple, which was not fixed till the latter end of his reign, just
after the pestilence with which he was punished for numbering the
people (1 Chron. xxii. 1, Then David said, This is the house of the
Lord); and perhaps it was upon occasion of that judgment that he made
this vow, being apprehensive that one of God's controversies with him
was for his dilatoriness in this matter. Note, When needful work is to
be done for God it is good for us to task ourselves, and tie ourselves
to a time, because we are apt to put off. It is good in the morning to
cut out work for the day, binding ourselves that we will do it before
we sleep, only with submission to Providence; for we know not what a
day may bring forth. Especially in the great work of conversion to God
we must be thus solicitous, thus zealous; we have good reason to
resolve that we will not enjoy the comforts of this life till we have
laid a foundation for hopes of a better.
2. That it was in pursuance of the expectations of the people of
Israel, v. 6, 7. (1.) They were inquisitive after the ark; for they
lamented its obscurity, 1 Sam. vii. 2. They heard of it at Ephratah
(that is, at Shiloh, in the tribe of Ephraim); there they were told it
had been, but it was gone. They found it, at last, in the fields of the
wood, that is, in Kirjath-jearim, which signifies the city of woods.
Thence all Israel fetched it, with great solemnity, in the beginning of
David's reign (1 Chron. xiii. 6), so that in building his house for the
ark Solomon had gratified all Israel. They needed not to go about to
seek the ark anymore; they now knew where to find it. (2.) They were
resolved to attend it: "Let us but have a convenient place, and we will
go into his tabernacle, to pay our homage there; we will worship at his
footstool as subjects and suppliants, which we neglected to do, for
want of such a place, in the days of Saul," 1 Chron. xiii. 3.
II. What he prays for, v. 8-10. 1. That God would vouchsafe, not only
to take possession of, but to take up his residence in, this temple
which he had built: Arise, O Lord! into thy rest, and let this be it,
thou, even the ark of thy strength, the pledge of thy presence, thy
mighty presence. 2. That God would give grace to the ministers of the
sanctuary to do their duty: Let thy priests be clothed with
righteousness; let them appear righteous both in their administrations
and in their conversations, and let both be according to the rule.
Note, Righteousness is the best ornament of a minister. Holiness
towards God, and goodness towards all men, are habits for ministers of
the necessity of which there is no dispute. "They are thy priests, and
will therefore discredit their relation to thee if they be not clothed
with righteousness." 3. That the people of God might have the comfort
of the due administration of holy ordinances among them: Let thy saints
shout for joy. They did so when the ark was brought into the city of
David (2 Sam. vi. 15); they will do so when the priests are clothed
with righteousness. A faithful ministry is the joy of the saints; it is
the matter of it; it is a friend and a furtherance to it; we are
helpers of your joy, 2 Cor. i. 24. 4. That Solomon's own prayer, upon
occasion of the dedicating of the temple, might be accepted of God:
"Turn not away the face of thy anointed, that is, deny me not the
things I have asked of thee, send me not away ashamed." He pleads, (1.)
That he was the anointed of the Lord, and this he pleads as a type of
Christ, the great anointed, who, in his intercession, urges his
designation to his office. He is God's anointed, and therefore the
Father hears him always. (2.) That he was the son of David: "For his
sake do not deny me;" and this is the Christian's plea: "For the sake
of Christ" (our David), "in whom thou art well pleased, accept me." He
is David, whose name signifies beloved; and we are made accepted in the
beloved. He is God's servant, whom he upholds, Isa. xlii. 1. "We have
no merit of our own to plead, but for his sake, in whom there is a
fulness of merit, let us find favour." When we pray for the prosperity
of the church we may pray with great boldness, for Christ's sake, who
purchased the church with his own blood. "Let both ministers and people
do their duty."
God's Choice of Zion; God's Promises to Zion.
11 The Lord hath sworn in truth unto David; he will not turn from it;
Of the fruit of thy body will I set upon thy throne. 12 If thy
children will keep my covenant and my testimony that I shall teach
them, their children shall also sit upon thy throne for evermore. 13
For the Lord hath chosen Zion; he hath desired it for his habitation.
14 This is my rest for ever: here will I dwell; for I have desired it.
15 I will abundantly bless her provision: I will satisfy her poor
with bread. 16 I will also clothe her priests with salvation: and her
saints shall shout aloud for joy. 17 There will I make the horn of
David to bud: I have ordained a lamp for mine anointed. 18 His
enemies will I clothe with shame: but upon himself shall his crown
flourish.
These are precious promises, confirmed by an oath, that the heirs of
them might have strong consolation, Heb. vi. 17, 18. It is all one
whether we take them as pleas urged in the prayer or as answers
returned to the prayer; believers know how to make use of the promises
both ways, with them to speak to God and in them to hear what God the
Lord will speak to us. These promises relate to the establishment both
in church and state, both to the throne of the house of David and to
the testimony of Israel fixed on Mount Zion. The promises concerning
Zion's hill are as applicable to the gospel-church as these concerning
David's seed are to Christ, and therefore both pleadable by us and very
comfortable to us. Here is,
I. The choice God made of David's house and Zion hill. Both were of
divine appointment.
1. God chose David's family for the royal family and confirmed his
choice by an oath, v. 11, 12. David, being a type of Christ, was made
king with an oath: The Lord hath sworn and will not repent, will not
turn from it. Did David swear to the Lord (v. 2) that he would find him
a house? The Lord swore to David that he would build him a house; for
God will be behind with none of his people in affections or assurances.
The promise made to David refers, (1.) To a long succession of kings
that should descend from his loins: Of the fruit of thy body will I set
upon thy throne, which was fulfilled in Solomon; David himself lived to
see it with great satisfaction, 1 Kings i. 48. The crown was also
entailed conditionally upon his heirs for ever: If thy children, in
following ages, will keep my covenant and my testimony that I shall
teach them. God himself engaged to teach them, and he did his part;
they had Moses and the prophets, and all he expects is that they should
keep what he taught them, and keep to it, and then their children shall
sit upon thy throne for evermore. Kings are before God upon their good
behaviour, and their commission from him runs quamdiu se bene
gesserint--during good behaviour. The issue of this was that they did
not keep God's covenant, and so the entail was at length cut off, and
the sceptre departed from Judah by degrees. (2.) To an everlasting
successor, a king that should descend from his loins of the increase of
whose government and peace there shall be no end. St. Peter applies
this to Christ, nay, he tells us that David himself so understood it.
Acts ii. 30, He knew that God had sworn with an oath to him that of the
fruit of his loins, according to the flesh, he would raise up Christ to
sit on his throne; and in the fulness of time he did so, and gave him
the throne of his father David, Luke i. 32. He did fulfill the
condition of the promise; he kept God's covenant and his testimony, did
his Father's will, and in all things pleased him; and therefore to him,
and his spiritual seed, the promise shall be made good. He, and the
children God has given him, all believers, shall sit upon the throne
for evermore, Rev. iii. 21.
2. God chose Zion hill for the holy hill, and confirmed his choice by
the delight he took in it, v. 13, 14. He chose the Mount Zion which he
loved (Ps. lxxviii. 68); he chose it for the habitation of his ark, and
said of it, This is my rest for ever, and not merely my residence for a
time, as Shiloh was. Zion was the city of David; he chose it for the
royal city because God chose it for the holy city. God said, Here will
I dwell, and therefore David said, Here will I dwell, for here he
adhered to his principle, It is good for me to be near to God. Zion
must be here looked upon as a type of the gospel-church, which is
called Mount Zion (Heb. xii. 22), and in it what is here said of Zion
has its full accomplishment. Zion was long since ploughed as a field,
but the church of Christ is the house of the living God (1 Tim. iii.
15), and it is his rest for ever, and shall be blessed with his
presence always, even to the end of the world. The delight God takes in
his church, and the continuance of his presence with his church, are
the comfort and joy of all its members.
II. The choice blessings God has in store for David's house and Zion
hill. Whom God chooses he will bless.
1. God, having chosen Zion hill, promises to bless that,
(1.) With the blessings of the life that now is; for godliness has the
promise of them, v. 15. The earth shall yield her increase; where
religion is set up there shall be provision, and in blessing God will
bless it (Ps. lxvii. 6); he will surely and abundantly bless it. And a
little provision, with an abundant blessing upon it, will be more
serviceable, as well as more comfortable, than a great deal without
that blessing. God's people have a special blessing upon common
enjoyments, and that blessing puts a peculiar sweetness into them. Nay,
the promise goes further: I will satisfy her poor with bread. Zion has
her own poor to keep; and it is promised that God will take care even
of them. [1.] By his providence they shall be kept from wanting; they
shall have provision enough. If there be scarcity, the poor are the
first that feel it, so that it is a sure sign of plenty if they have
sufficient. Zion's poor shall not want, for God has obliged all the
sons of Zion to be charitable to the poor, according to their ability,
and the church must take care that they be not neglected, Acts vi. 1.
[2.] By his grace they shall be kept from complaining; though they have
but dry bread, yet they shall be satisfied. Zion's poor have, of all
others, reason to be content with a little of this world, because they
have better things prepared for them. And this may be understood
spiritually of the provision that is made for the soul in the word and
ordinances; God will abundantly bless that for the nourishment of the
new man, and satisfy the poor in spirit with the bread of life. What
God sanctifies to us we shall and may be satisfied with.
(2.) With the blessings of the life that is to come, things pertaining
to godliness (v. 16), which is an answer to the prayer, v. 9. [1.] It
was desired that the priests might be clothed with righteousness; it is
here promised that God will clothe them with salvation, not only save
them, but make them and their administrations instrumental for the
salvation of his people; they shall both save themselves and those that
hear them, and add those to the church that shall be saved. Note, Whom
God clothes with righteousness he will clothe with salvation; we must
pray for righteousness and then with it God will give salvation. [2.]
It was desired that the saints might shout for joy; it is promised that
they shall shout aloud for joy. God gives more than we ask, and when he
gives salvation he will give an abundant joy.
2. God, having chosen David's family, here promises to bless that also
with suitable blessings. (1.) Growing power: There, in Zion, will I
make the horn of David to bud, v. 17. The royal dignity shall increase
more and more, and constant additions he made to the lustre of it.
Christ is the horn of salvation (denoting a plentiful and powerful
salvation) which God has raised up, and made to bud, in the house of
his servant David. David had promised to use his power for God's glory,
to cut off the horns of the wicked, and to exalt the horns of the
righteous (Ps. lxxv. 10); in recompence for it God here promises to
make his horn to bud, for to those that have power, and use it well,
more shall be given. (2.) Lasting honour: I have ordained a lamp for my
anointed. Thou wilt light my candle, Ps. xviii. 28. That lamp is likely
to burn brightly which God ordains. A lamp is a successor, for, when a
lamp is almost out, another may be lighted by it; it is a succession,
for by this means David shall not want a man to stand before God.
Christ is the lamp and the light of the world. (3.) Complete victory:
"His enemies, who have formed designs against him, will I clothe with
shame, when they shall see their designs baffled." Let the enemies of
all good governors expect to be clothed with shame, and especially the
enemies of the Lord Jesus and his government, who shall rise, in the
great day, to everlasting shame and contempt. (4.) Universal
prosperity: Upon himself shall his crown flourish, that is, his
government shall be more and more his honour. This was to have its full
accomplishment in Jesus Christ, whose crown of honour and power shall
never fade, nor the flowers of it wither. The crowns of earthly princes
endure not to all generations (Prov. xxvii. 24), but Christ's crown
shall endure to all eternity and the crowns reserved for his faithful
subjects are such as fade not away.
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P S A L M S
PSALM CXXXIII.
This psalm is a brief encomium on unity and brotherly love, which, if
we did not see the miseries of discord among men, we should think
needless; but we cannot say too much, it were well if we could say
enough, to persuade people to live together in peace. Some conjecture
that David penned this psalm upon occasion of the union between the
tribes when they all met unanimously to make him king. It is a psalm of
general use to all societies, smaller and larger, civil and sacred.
Here is, I. The doctrine laid down of the happiness of brotherly love,
ver. 1. II. The illustration of that doctrine, in two similitudes, ver.
2, 3. III. The proof of it, in a good reason given for it (ver. 3); and
then we are left to make the application, which we ought to do in
singing it, provoking ourselves and one another to holy love. The
contents of this psalm in our Bibles, are short, but very proper; it is
"the benefit of the communion of saints."
Brotherly Love.
A song of degrees of David.
1 Behold, how good and how pleasant it is for brethren to dwell
together in unity! 2 It is like the precious ointment upon the head,
that ran down upon the beard, even Aaron's beard: that went down to the
skirts of his garments; 3 As the dew of Hermon, and as the dew that
descended upon the mountains of Zion: for there the Lord commanded the
blessing, even life for evermore.
Here see, I. What it is that is commended--brethren's dwelling together
in unity, not only not quarrelling, and devouring one another, but
delighting in each other with mutual endearments, and promoting each
other's welfare with mutual services. Sometimes it is chosen, as the
best expedient for preserving peace, that brethren should live asunder
and at a distance from each other; that indeed may prevent enmity and
strife (Gen. xiii. 9), but the goodness and pleasantness are for
brethren to dwell together and so to dwell in unity, to dwell even as
one (so some read it), as having one heart, one soul, one interest.
David had many sons by many wives; probably he penned this psalm for
their instruction, to engage them to love another, and, if they had
done this, much of the mischief that arose in his family would have
been happily prevented. The tribes of Israel had long had separate
interests during the government of the Judges, and it was often of bad
consequence; but now that they were united under one common head he
would have them sensible how much it was likely to be for their
advantage, especially since now the ark was fixed, and with it the
place of their rendezvous for public worship and the centre of their
unity. Now let them live in love.
II. How commendable it is: Behold, how good and how pleasant it is! It
is good in itself, agreeable to the will of God, the conformity of
earth to heaven. It is good for us, for our honour and comfort. It is
pleasant and pleasing to God and all good men; it brings constant
delight to those who do thus live in unity. Behold, how good! We cannot
conceive or express the goodness and pleasantness of it. Behold it is a
rare thing, and therefore admirable. Behold and wonder that there
should be so much goodness and pleasantness among men, so much of
heaven on this earth! Behold it is an amiable thing, which will attract
our hearts. Behold it is an exemplary thing, which, where it is, is to
be imitated by us with a holy emulation.
III. How the pleasantness of it is illustrated.
1. It is fragrant as the holy anointing oil, which was strongly
perfumed, and diffused its odours, to the great delight of all the
bystanders, when it was poured upon the head of Aaron, or his successor
the high priest, so plentifully that it ran down the face, even to the
collar or binding of the garment, v. 2. (1.) This ointment was holy. So
must our brotherly love be, with a pure heart, devoted to God. We must
love those that are begotten for his sake that begat, 1 John v. 1. (2.)
This ointment was a composition made up by a divine dispensatory; God
appointed the ingredients and the quantities. Thus believers are taught
of God to love one another; it is a grace of his working in us. (3.) It
was very precious, and the like to it was not to be made for any common
use. Thus holy love is, in the sight of God, of great price; and that
is precious indeed which is so in God's sight. (4.) It was grateful
both to Aaron himself and to all about him. So is holy love; it is like
ointment and perfume which rejoice the heart. Christ's love to mankind
was part of that oil of gladness with which he was anointed above his
fellows. (5.) Aaron and his sons were not admitted to minister unto the
Lord till they were anointed with this ointment, nor are our services
acceptable to God without this holy love; if we have it not we are
nothing, 1 Cor. xiii. 1, 2.
2. It is fructifying. It is profitable as well as pleasing; it is as
the dew; it brings abundance of blessings along with it, as numerous as
the drops of dew. It cools the scorching heat of men's passions, as the
evening dews cool the air and refresh the earth. It contributes very
much to our fruitfulness in every thing that is good; it moistens the
heart, and makes it tender and fit to receive the good seed of the
word; as, on the contrary, malice and bitterness unfit us to receive
it, 1 Pet. ii. 1. It is as the dew of Hermon, a common hill (for
brotherly love is the beauty and benefit of civil societies), and as
the dew that descended upon the mountains of Zion, a holy hill, for it
contributes greatly to the fruitfulness of sacred societies. Both
Hermon and Zion will wither without this dew. It is said of the dew
that it tarrieth not for man, nor waiteth for the sons of men, Mic. v.
7. Nor should our love to our brethren stay for theirs to us (that is
publican's love), but should go before it--that is divine love.
IV. The proof of the excellency of brotherly love. Loving people are
blessed people. For, 1. They are blessed of God, and therefore blessed
indeed: There, where brethren dwell together in unity, the Lord
commands the blessing, a complicated blessing, including all blessings.
It is God's prerogative to command the blessing, man can but beg a
blessing. Blessings according to the promise are commanded blessings,
for he has commanded his covenant for ever. Blessings that take effect
are commanded blessings, for he speaks and it is done. 2. They are
everlastingly blessed. The blessing which God commands on those that
dwell in love is life for evermore; that is the blessing of blessings.
Those that dwell in love not only dwell in God, but do already dwell in
heaven. As the perfection of love is the blessedness of heaven, so the
sincerity of love is the earnest of that blessedness. Those that live
in love and peace shall have the God of love and peace with them now,
and they shall be with him shortly, with him for ever, in the world of
endless love and peace. How good then is it, and how pleasant!
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P S A L M S
PSALM CXXXIV.
This is the last of the fifteen songs of degrees; and, if they were at
any time sung all together in the temple-service, it is fitly made the
conclusion of them, for the design of it is to stir up the ministers to
go on with their work in the night, when the solemnities of the day
were over. Some make this psalm to be a dialogue. I. In the first two
verses, the priests or Levites who sat up all night to keep the watch
of the house of the Lord are called upon to spend their time while they
were upon the guard, not in idle talk, but in the acts of devotion. II.
In the last verse those who were thus called upon to praise God pray
for him that gave them the exhortation, either the high priest or the
captain of the guard. Or thus: those who did that service did mutually
exhort one another and pray for one another. In singing this psalm we
must both stir up ourselves to give glory to God and encourage
ourselves to hope for mercy and grace from him.
A Call to Bless God.
A song of degrees.
1 Behold, bless ye the Lord, all ye servants of the Lord, which by
night stand in the house of the Lord. 2 Lift up your hands in the
sanctuary, and bless the Lord. 3 The Lord that made heaven and earth
bless thee out of Zion.
This psalm instructs us concerning a two-fold blessing:--
I. Our blessing God, that is, speaking well of him, which here we are
taught to do, v. 1, 2. 1. It is a call to the Levites to do it. They
were the servants of the Lord by office, appointed to minister in holy
things; they attended the sanctuary, and kept the charge of the house
of the Lord, Num. iii. 6, &c. Some of them did by night stand in the
house of the Lord, to guard the holy things of the temple, that they
might not be profaned, and the rich things of the temple, that they
might not be plundered. While the ark was in curtains there was the
more need of guards upon it. They attended likewise to see that neither
the fire on the altar nor the lamps in the candlestick went out.
Probably it was usual for some devout and pious Israelites to sit up
with them; we read of one that departed not from the temple night or
day, Luke ii. 37. Now these are here called upon to bless the Lord.
Thus they must keep themselves awake by keeping themselves employed.
Thus they must redeem time for holy exercises; and how can we spend our
time better than in praising God? It would be an excellent piece of
husbandry to fill up the vacancies of time with pious meditations and
ejaculations; and surely it is a very modest and reasonable to converse
with God when we have nothing else to do. Those who stood in the house
of the Lord must remember where they were, and that holiness and holy
work became that house. Let them therefore bless the Lord; let them all
do it in concert, or each by himself; let them lift up their hands in
the doing of it, in token of the lifting up of their hearts. Let them
lift up their hands in holiness (so Dr. Hammond reads it) or in
sanctification, as it is fit when they lift them up in the sanctuary;
and let them remember that when they were appointed to wash before they
went in to minister they were thereby taught to lift up holy hands in
prayer and praise. 2. It is a call to us to do it, who, as Christians,
are made priests to our God, and Levites, Isa. lxvi. 21. We are the
servants of the Lord; we have a place and a name in his house, in his
sanctuary; we stand before him to minister to him. Even by night we are
under his eye and have access to him. Let us therefore bless the Lord,
and again bless him; think and speak of his glory and goodness. Let us
lift up our hands in prayer, in praise, in vows; let us do our work
with diligence and cheerfulness, and an elevation of mind. This
exhortation is ushered in with Behold! a note commanding attention.
Look about you, Sirs, when you are in God's presence, and conduct
yourselves accordingly.
II. God's blessing us, and that is doing well for us, which we are here
taught to desire, v. 3. Whether it is the watchmen's blessing their
captain, or the Levites' blessing the high priest, or whoever was their
chief (as many take it, because it is in the singular number, The Lord
bless thee), or whether the blessing is pronounced by one upon many
("The Lord bless thee, each of you in particular, thee and thee; you
that are blessing God, the Lord bless you"), is not material. We may
learn, 1. That we need desire no more to make us happy than to be
blessed of the Lord, for those whom he blesses are blessed indeed. 2.
That blessings out of Zion, spiritual blessings, the blessings of the
covenant, and of communion with God, are the best blessings, which we
should be most earnest for. 3. It is a great encouragement to us, when
we come to God for a blessing, that it is he who made heaven and earth,
and therefore has all the blessings of both at his disposal, the upper
and nether springs. 4. We ought to beg these blessings, not only for
ourselves, but for others also; not only, The Lord bless me, but, The
Lord bless thee, thus testifying our belief of the fulness of divine
blessings, that there is enough for others as well as for us, and our
good-will also to others. We must pray for those that exhort us. Though
the less is blessed of the greater (Heb. vii. 7), yet the greater must
be prayed for by the less.
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P S A L M S
PSALM CXXXV.
This is one of the Hallelujah-psalms; that is the title of it, and that
is the Amen of it, both its Alpha and its Omega. I. It begins with a
call to praise God, particularly a call to the "servants of the Lord"
to praise him, as in the foregoing psalm, ver. 1-3. II. It goes on to
furnish us with matter for praise. God is to be praised, 1. As the God
of Jacob, ver. 4. 2. As the God of gods, ver. 5. 3. As the God of the
whole world, ver. 6, 7. 4. As a terrible God to the enemies of Israel,
ver. 8-11. 5. As a gracious God to Israel, both in what he had done for
them and what he would do, ver. 12-14. 6. As the only living God, all
other gods being vanity and a lie, ver. 15-18. III. It concludes with
another exhortation to all persons concerned to praise God, ver. 19-21.
In singing this psalm our hearts must be filled, as well as our mouths,
with the high praises of God.
Majesty and Goodness of God.
1 Praise ye the Lord. Praise ye the name of the Lord; praise him, O ye
servants of the Lord. 2 Ye that stand in the house of the Lord, in
the courts of the house of our God, 3 Praise the Lord; for the Lord
is good: sing praises unto his name; for it is pleasant. 4 For the
Lord hath chosen Jacob unto himself, and Israel for his peculiar
treasure.
Here is, 1. The duty we are called to--to praise the Lord, to praise
his name; praise him, and again praise him. We must not only thank him
for what he has done for us, but praise him for what he is in himself
and has done for others; take all occasions to speak well of God and to
give his truths and ways a good word. 2. The persons that are called
upon to do this--the servants of the Lord, the priests and Levites that
stand in his house, and all the devout and pious Israelites that stand
in the courts of his house to worship there, v. 2. Those that have most
reason to praise God who are admitted to the privileges of his house,
and those see most reason who there behold his beauty and taste his
bounty; from them it is expected, for to that end they enjoy their
places. Who should praise him if they do not? 3. The reasons why we
should praise God. (1.) Because he whom we are to praise is good, and
goodness is that which every body will speak well of. He is good to
all, and we must give him the praise of that. His goodness is his
glory, and we must make mention of it to his glory. (2.) Because the
work is its own wages: Sing praises to his name, for it is pleasant. It
is best done with a cheerful spirit, and we shall have the pleasure of
having done our duty. It is a heaven upon earth to be praising God; and
the pleasure of that should quite put our mouths out of taste for the
pleasures of sin. (3.) Because of the peculiar privileges of God's
people (v. 4): The Lord hath chosen Jacob to himself, and therefore
Jacob is bound to praise him; for therefore God chose a people to
himself that they might be unto him for a name and a praise (Jer. xiii.
11), and therefore Jacob has abundant matter for praise, being thus
dignified and distinguished. Israel is God's peculiar treasure above
all people (Exod. xix. 5); they are his Segullah, a people appropriated
to him, and that he has a delight in, precious in his sight and
honourable. For this distinguishing surprising favour, if the seed of
Jacob do not praise him, they are the most unworthy ungrateful people
under the sun.
Majesty and Goodness of God.
5 For I know that the Lord is great, and that our Lord is above all
gods. 6 Whatsoever the Lord pleased, that did he in heaven, and in
earth, in the seas, and all deep places. 7 He causeth the vapours to
ascend from the ends of the earth; he maketh lightnings for the rain;
he bringeth the wind out of his treasuries. 8 Who smote the firstborn
of Egypt, both of man and beast. 9 Who sent tokens and wonders into
the midst of thee, O Egypt, upon Pharaoh, and upon all his servants.
10 Who smote great nations, and slew mighty kings; 11 Sihon king of
the Amorites, and Og king of Bashan, and all the kingdoms of Canaan:
12 And gave their land for a heritage, a heritage unto Israel his
people. 13 Thy name, O Lord, endureth for ever; and thy memorial, O
Lord, throughout all generations. 14 For the Lord will judge his
people, and he will repent himself concerning his servants.
The psalmist had suggested to us the goodness of God, as the proper
matter of our cheerful praises; here he suggests to us the greatness of
God as the proper matter of our awful praises; and on this he is most
copious, because this we are less forward to consider.
I. He asserts the doctrine of God's greatness (v. 5): The Lord is
great, great indeed, who knows no limits of time or place. He asserts
it with assurance, "I know that he is so; know it not only by
observation of the proofs of it, but by belief of the revelation of it.
I know it; I am sure of it; I know it by my own experience of the
divine greatness working on my soul." He asserts it with a holy
defiance of all pretenders, though they should join in confederacy
against him. He is not only above any god, but above all gods,
infinitely above them, between him and them there is no comparison.
II. He proves him to be a great God by the greatness of his power, v.
6. 1. He has an absolute power, and may do what he will: Whatsoever the
Lord pleased, that did he, and none could control him, or say unto him,
What doest thou? He does what he pleases, because he pleases, and gives
not an account of any of his matters. 2. He has an almighty power and
can do what he will; if he will work, none shall hinder. 3. This
absolute almighty power is of universal extent; he does what he will in
heaven, in earth, in the seas, and in all the deep places that are in
the bottom of the sea or the bowels of the earth. The gods of the
heathen can do nothing; but our God can do any thing and does do every
thing.
III. He gives instances of his great power,
1. In the kingdom of nature, v. 7. All the powers of nature prove the
greatness of the God of nature, from whom they are derived and on whom
they depend. The chain of natural causes was not only framed by him at
first, but is still preserved by him. (1.) It is by his power that
exhalations are drawn up from the terraqueous globe. The heat of the
sun raises them, but it has that power from God, and therefore it is
given as an instance of the glory of God that nothing is hidden from
the heat of the sun, Ps. xix. 6. He causes the vapours to ascend (not
only unhelped, but unseen, by us) from the earth, from the ends of the
earth, that is, from the seas, by which the earth is surrounded. (2.)
It is he who, out of those vapours so raised, forms the rain, so that
the earth is no loser by the vapours it sends up, for they are returned
with advantage in fruitful showers. (3.) Out of the same vapours (such
is his wonderful power) he makes lightnings or the rain; by them he
opens the bottles of heaven, and shakes the clouds, that they may water
the earth. Here are fire and water thoroughly reconciled by divine
omnipotence. They come together, and yet the water does not quench the
fire, nor the fire lick up the water, as fire from heaven did when God
pleased, 1 Kings xviii. 38. (4.) The same exhalations, to serve another
purpose, are converted into winds, which blow where they list, from
what point of the compass they will, and we are so far from directing
them that we cannot tell whence they come nor whither they go, but God
brings them out of his treasuries with as much exactness and design as
a prudent prince orders money to issue out of his exchequer.
2. In the kingdoms of men; and here he mentions the great things God
had formerly done for his people Israel, which were proofs of God's
greatness as well as of his goodness, and confirmations of the truth of
the scriptures of the Old Testament, which began to be written by
Moses, the person employed in working those miracles. Observe God's
sovereign dominion and irresistible power, (1.) In bringing Israel out
of Egypt, humbling Pharaoh by many plagues, and so forcing him to let
them go. These plagues are called tokens and wonders, because they came
not in the common course of providence, but there was something
miraculous in each of them. They were sent upon Pharaoh and all his
servants, his subjects; but the Israelites, whom God claimed for his
servants, his son, his first-born, his free-born, were exempted from
them, and no plague came nigh their dwelling. The death of the
first-born both of men and cattle was the heaviest of all the plagues,
and that which gained the point. (2.) In destroying the kingdoms of
Canaan before them, v. 10. Those that were in possession of the land
designed for Israel had all possible advantages for keeping possession.
The people were numerous, and warlike, and confederate against Israel.
They were great nations. Yet, if a great nation has a meek and
mean-spirited prince, it lies exposed; but these great nations had
mighty kings, and yet they were all smitten and slain--Sihon and Og,
and all the kingdoms of Canaan, v. 10, 11. No power of hell or earth
can prevent the accomplishment of the promise of God when the time, the
set time, for it has come. (3.) In settling them in the land of
promise. He that gives kingdoms to whomsoever he pleases gave Canaan to
be a heritage to Israel his people. It came to them by inheritance, for
their ancestors had the promise of it, though not the possession; and
it descended as an inheritance to their seed. This was done long
before, yet God is now praised for it; and with good reason, for the
children were now enjoying the benefit of it.
IV. He triumphs in the perpetuity of God's glory and grace. 1. Of his
glory (v. 13): Thy name, O God! endures for ever. God's manifestations
of himself to his people have everlasting fruits and consequences. What
God doeth it shall be for ever, Eccl. iii. 14. His name endures for
ever in the constant and everlasting praises of his people; his
memorial endures, has endured hitherto, and shall still endure
throughout all generations of the church. This seems to refer to Exod.
iii. 15, where, when God had called himself the God of Abraham, Isaac,
and Jacob, he adds, This is my name for ever and this is my memorial
unto all generations. God is, and will be, always the same to his
church, a gracious, faithful, wonder-working God; and his church is,
and will be, the same to him, a thankful praising people; and thus his
name endures for ever. 2. Of his grace. He will be kind to his people.
(1.) He will plead their cause against others that contend with them.
He will judge his people, that is, he will judge for them, and will not
suffer them to be run down. (2.) He will not himself contend for ever
with them, but will repent himself concerning his servants, and not
proceed in his controversy with them; he will be entreated for them, or
he will be comforted concerning them; he will return in ways of mercy
to them and will delight to do them good. This verse is taken from the
song of Moses, Deut. xxxii. 36.
An Invitation to Praise.
15 The idols of the heathen are silver and gold, the work of men's
hands. 16 They have mouths, but they speak not; eyes have they, but
they see not; 17 They have ears, but they hear not; neither is there
any breath in their mouths. 18 They that make them are like unto
them: so is every one that trusteth in them. 19 Bless the Lord, O
house of Israel: bless the Lord, O house of Aaron: 20 Bless the Lord,
O house of Levi: ye that fear the Lord, bless the Lord. 21 Blessed be
the Lord out of Zion, which dwelleth at Jerusalem. Praise ye the Lord.
The design of these verses is,
I. To arm the people of God against idolatry and all false worship, by
showing what sort of gods they were that the heathen worshipped, as we
had it before, Ps. cxv. 4, &c. 1. They were gods of their own making;
being so, they could have no power but what their makers gave them, and
then what power could their makers receive from them? The images were
the work of men's hands, and the deities that were supposed to inform
them were as much the creatures of men's fancy and imagination. 2. They
had the shape of animals, but could not perform the least act, no, not
of the animal life. They could neither see, nor hear, nor speak, nor so
much as breathe; and therefore to make them with eyes, and ears, and
mouths, and nostrils, was such a jest that one would wonder how
reasonable creatures could suffer themselves to be so imposed upon as
to expect any good from such mock-deities. 3. Their worshippers were
therefore as stupid and senseless as they were, both those that made
them to be worshipped and those that trusted in them when they were
made, v. 18. The worshipping of such gods as were the objects of sense,
and senseless, made the worshippers sensual and senseless. Let our
worshipping a God that is a Spirit make us spiritual and wise.
II. To stir up the people of God to true devotion in the worship of the
true God, v. 19-21. The more deplorable the condition of the Gentile
nations that worship idols is the more are we bound to thank God that
we know better. Therefore, 1. Let us set ourselves about the acts of
devotion, and employ ourselves in them: Bless the Lord, and again and
again, bless the Lord. In the parallel place (Ps. cxv. 9-11), by way of
inference from the impotency of idols, the duty thus pressed upon us is
to trust in the Lord; here to bless him; by putting our trust in God we
give glory to him, and those that depend upon God shall not want matter
of thanksgiving to him. All persons that knew God are here called to
praise him--the house of Israel (the nation in general), the house of
Aaron and the house of Levi (the Lord's ministers that attended in his
sanctuary), and all others that feared the Lord, though they were not
of the house of Israel. 2. Let God have the glory of all: Blessed be
the Lord. The tribute of praise arises out of Zion. All God's works do
praise him, but his saints bless him; and they need not go far to pay
their tribute, for he dwells in Jerusalem, in his church, which they
are members of, so that he is always nigh unto them to receive their
homage. The condescensions of his grace, in dwelling with men upon the
earth, call for our grateful and thankful returns, and our repeated
Hallelujahs.
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P S A L M S
PSALM CXXXVI.
The scope of this psalm is the same with that of the foregoing psalm,
but there is something very singular in the composition of it; for the
latter half of each verse is the same, repeated throughout the psalm,
"for his mercy endureth for ever," and yet no vain repetition. It is
allowed that such burdens, or "keepings," as we call them, add very
much to the beauty of a song, and help to make it moving and affecting;
nor can any verse contain more weighty matter, or more worthy to be
thus repeated, than this, that God's mercy endureth for ever; and the
repetition of it here twenty-six times intimates, 1. That God's mercies
to his people are thus repeated and drawn, as it were, with a
continuando from the beginning to the end, with a progress and advance
in infinitum. 2. That in every particular favour we ought to take
notice of the mercy of God, and to take favour we ought to take notice
of the mercy of God, and to take notice of it as enduring still, the
same now that it has been, and enduring for ever, the same always that
it is. 3. That the everlasting continuance of the mercy of God is very
much his honour and that which he glories in, and very much the saints'
comfort and that which they glory in. It is that which therefore our
hearts should be full of and greatly affected with, so that the most
frequent mention of it, instead of cloying us, should raise us the
more, because it will be the subject of our praise to all eternity.
This most excellent sentence, that God's mercy endureth for ever, is
magnified above all the truths concerning God, not only by the
repetition of it here, but by the signal tokens of divine acceptance
with which God owned the singing of it, both in Solomon's time (2
Chron. v. 13, when they sang these words, "for his mercy endureth for
ever," the house was filled with a cloud) and in Jehoshaphat's time
(when they sang these words, God gave them victory, 2 Chron. xx. 21,
22), which should make us love to sing, "His mercies sure do still
endure, eternally." We must praise God, I. As great and good in
himself, ver. 1-3. II. As the Creator of the world, ver. 5-9. III. As
Israel's God and Saviour, ver. 10-22. IV. As our Redeemer, ver. 23, 24.
V. As the great benefactor of the whole creation, and God over all,
blessed for evermore, ver. 25, 26.
Exhortations to Thanksgiving.
1 O give thanks unto the Lord; for he is good: for his mercy endureth
for ever. 2 O give thanks unto the God of gods: for his mercy
endureth for ever. 3 O give thanks to the Lord of lords: for his
mercy endureth for ever. 4 To him who alone doeth great wonders: for
his mercy endureth for ever. 5 To him that by wisdom made the
heavens: for his mercy endureth for ever. 6 To him that stretched out
the earth above the waters: for his mercy endureth for ever. 7 To him
that made great lights: for his mercy endureth for ever: 8 The sun to
rule by day: for his mercy endureth for ever: 9 The moon and stars to
rule by night: for his mercy endureth for ever.
The duty we are here again and again called to is to give thanks, to
offer the sacrifice of praise continually, not the fruits of our ground
or cattle, but the fruit of our lips, giving thanks to his name, Heb.
xiii. 15. We are never so earnestly called upon to pray and repent as
to give thanks; for it is the will of God that we should abound most in
the most pleasant exercises of religion, in that which is the work of
heaven. Now here observe, 1. Whom we must give thanks to--to him that
we receive all good from, to the Lord, Jehovah, Israel's God (v. 1),
the God of gods, the God whom angels adore, from whom magistrates
derive their power, and by whom all pretended deities are and shall be
conquered (v. 2), to the Lord of lords, the Sovereign of all
sovereigns, the stay and supporter of all supports; v. 3. In all our
adorations we must have an eye to God's excellency as transcendent, and
to his power and dominion as incontestably and uncontrollably supreme.
2. What we must give thanks for, not as the Pharisee that made all his
thanksgivings terminate in his own praise (God, I thank thee, that I am
so and so), but directing them all to God's glory. (1.) We must give
thanks to God for his goodness and mercy (v. 1): Give thanks to the
Lord, not only because he does good, but because he is good (all the
streams must be traced up to the fountain), not only because he is
merciful to us, but because his mercy endures for ever, and will be
drawn out to those that shall come after us. We must give thanks to
God, not only for that mercy which is now handed out to us here on
earth, but for that which shall endure for ever in the glories and joys
of heaven. (2.) We must give God thanks for the instances of his power
and wisdom. In general (v. 4), he alone does great wonders. The
contrivance is wonderful, the design being laid by infinite wisdom; the
performance is wonderful, being put in execution by infinite power. He
alone does marvellous things; none besides can do such things, and he
does them without the assistance or advice of any other. More
particularly, [1.] He made the heavens, and stretched them out, and in
them we not only see his wisdom and power, but we taste his mercy in
their benign influences; as long as the heavens endure the mercy of God
endures in them, v. 5. [2.] He raised the earth out of the waters when
he caused the dry land to appear, that it might be fit to be a
habitation for man, and therein also his mercy to man still endures (v.
6); for the earth hath he given to the children of men, and all its
products. [3.] Having made both heaven and earth, he settled a
correspondence between them, notwithstanding their distance, by making
the sun, moon, and stars, which he placed in the firmament of heaven,
to shed their light and influences upon this earth, v. 7-9. These are
called the great lights because they appear so to us, for otherwise
astronomers could tell us that the moon is less than many of the stars,
but, being nearer to the earth, it seems much greater. They are said to
rule, not only because they govern the seasons of the year, but because
they are useful to the world, and benefactors are the best rulers, Luke
xxii. 25. But the empire is divided, one rules by day, the other by
night (at least, the stars), and yet all are subject to God's direction
and disposal. Those rulers, therefore, which the Gentiles idolized, are
the world's servants and God's subjects. Sun, stand thou still, and
thou moon.
Divine Mercy Celebrated.
10 To him that smote Egypt in their firstborn: for his mercy endureth
for ever: 11 And brought out Israel from among them: for his mercy
endureth for ever: 12 With a strong hand, and with a stretched out
arm: for his mercy endureth for ever. 13 To him which divided the Red
sea into parts: for his mercy endureth for ever: 14 And made Israel
to pass through the midst of it: for his mercy endureth for ever: 15
But overthrew Pharaoh and his host in the Red sea: for his mercy
endureth for ever. 16 To him which led his people through the
wilderness: for his mercy endureth for ever. 17 To him which smote
great kings: for his mercy endureth for ever: 18 And slew famous
kings: for his mercy endureth for ever: 19 Sihon king of the
Amorites: for his mercy endureth for ever: 20 And Og the king of
Bashan: for his mercy endureth for ever: 21 And gave their land for a
heritage: for his mercy endureth for ever: 22 Even a heritage unto
Israel his servant: for his mercy endureth for ever.
The great things God for Israel, when he first formed them into a
people, and set up his kingdom among them, are here mentioned, as often
elsewhere in the psalms, as instances both of the power of God and of
the particular kindness he had for Israel. See Ps. cxxxv. 8, &c. 1. He
brought them out of Egypt, v. 10-12. That was a mercy which endured
long to them, and our redemption by Christ, which was typified by that,
does indeed endure for ever, for it is an eternal redemption. Of all
the plagues of Egypt, none is mentioned but the death of the
first-born, because that was the conquering plague; by that God, who in
all the plagues distinguished the Israelites from the Egyptians,
brought them at last from among them, not by a wile, but with a strong
hand and an arm stretched out to reach far and do great things. These
miracles of mercy, as they proved Moses's commission to give law to
Israel, so they laid Israel under lasting obligations to obey that law,
Exod. xx. 2. 2. He forced them a way through the Red Sea, which
obstructed them at their first setting out. By the power he has to
control the common course of nature he divided the sea into two parts,
between which he opened a path, and made Israel to pass between the
parts, now that they were to enter into covenant with him; see Jer.
xxxiv. 18. He not only divided the sea, but gave his people courage to
go through it when it was divided, which was an instance of God's power
over men's hearts, as the former of his power over the waters. And, to
make it a miracle of justice as well as mercy, the same Red Sea that
was a lane to the Israelites was a grave to their pursuers. There he
shook off Pharaoh and his host. 3. He conducted them through a vast
howling wilderness (v. 16); there he led them and fed them. Their camp
was victualled and fortified by a constant series of miracles for forty
years; though they loitered and wandered there, they were not lost. And
in this the mercy of God, and the constancy of that mercy, were the
more observable because they often provoked him in the wilderness and
grieved him in the desert. 4. He destroyed kings before them, to make
room for them (v. 17, 18), not deposed and banished them, but smote and
slew them, in which appeared his wrath against them, but his mercy, his
never-failing mercy, to Israel. And that which magnified it was that
they were great kings and famous kings, yet God subdued them as easily
as if they had been the least, and weakest, and meanest, of the
children of men. They were wicked kings, and then their grandeur and
lustre would not secure them from the justice of God. The more great
and famous they were the more did God's mercy to Israel appear in
giving such kings for them. Sihon and Og are particularly mentioned,
because they were the first two that were conquered on the other side
Jordan, v. 19, 20. It is good to enter into the detail of God's favours
and not to view them in the gross, and in each instance to observe, and
own, that God's mercy endureth for ever. 5. He put them in possession
of a good land, v. 21, 22. He whose the earth is, and the fulness
thereof, the world and those that dwell therein, took land from one
people and gave it to another, as pleased him. The iniquity of the
Amorites was now full, and therefore it was taken from them. Israel was
his servant, and, though they had been provoking in the wilderness, yet
he intended to have some service out of them, for to them pertained the
service of God. As he said to the Egyptians, Let my people go, so to
the Canaanites, Let my people in, that they may serve me. In this God's
mercy to them endureth for ever, because it was a figure of the
heavenly Canaan, the mercy of our Lord Jesus Christ unto eternal life.
Divine Mercy Celebrated.
23 Who remembered us in our low estate: for his mercy endureth for
ever: 24 And hath redeemed us from our enemies: for his mercy
endureth for ever. 25 Who giveth food to all flesh: for his mercy
endureth for ever. 26 O give thanks unto the God of heaven: for his
mercy endureth for ever.
God's everlasting mercy is here celebrated, 1. In the redemption of his
church, v. 23, 24. In the many redemptions wrought for the Jewish
church out of the hands of their oppressors (when, in the years of
their servitude, their estate was very low, God remembered them, and
raised them up saviours, the judges, and David, at length, by whom God
gave them rest from all their enemies), but especially in the great
redemption of the universal church, of which these were types, we have
a great deal of reason to say, "He remembered us, the children of men,
in our low estate, in our lost estate, for his mercy endureth for ever;
he sent his Son to redeem us from sin, and death, and hell, and all our
spiritual enemies, for his mercy endureth for ever; he was sent to
redeem us, and not the angels that sinned, for his mercy endureth for
ever." 2. In the provision he makes for all the creatures (v. 25): He
gives food to all flesh. It is an instance of the mercy of God's
providence that wherever he has given life he gives food agreeable and
sufficient; and he is a good housekeeper that provides for so large a
family. 3. In all his glories, and all his gifts (v. 26): Give thanks
to the God of heaven. This denotes him to be a glorious God, and the
glory of his mercy is to be taken notice of in our praises. The riches
of his glory are displayed in the vessels of his mercy, Rom. ix. 23. It
also denotes him to be the great benefactor, for every good and perfect
gift is from above, from the Father of lights, the God of heaven; and
we should trace every stream to the fountain. This and that particular
mercy may perhaps endure but a while, but the mercy that is in God
endures for ever; it is an inexhaustible fountain.
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P S A L M S
PSALM CXXXVII.
There are divers psalms which are thought to have been penned in the
latter days of the Jewish church, when prophecy was near expiring and
the canon of the Old Testament ready to be closed up, but none of them
appears so plainly to be of a late date as this, which was penned when
the people of God were captives in Babylon, and there insulted over by
these proud oppressors; probably it was towards the latter end of their
captivity; for now they saw the destruction of Babylon hastening on
apace (ver. 8), which would be their discharge. It is a mournful psalm,
a lamentation; and the Septuagint makes it one of the lamentations of
Jeremiah, naming him for the author of it. Here I. The melancholy
captives cannot enjoy themselves, ver. 1, 2. II. They cannot humour
their proud oppressors, ver. 3, 4. III. They cannot forget Jerusalem,
ver. 5, 6. IV. They cannot forgive Edom and Babylon, ver. 7-9. In
singing this psalm we must be much affected with the concernments of
the church, especially that part of it that is in affliction, laying
the sorrows of God's people near our hearts, comforting ourselves in
the prospect of the deliverance of the church and the ruin of its
enemies, in due time, but carefully avoiding all personal animosities,
and not mixing the leaven of malice with our sacrifices.
The Sorrows of Captivity.
1 By the rivers of Babylon, there we sat down, yea, we wept, when we
remembered Zion. 2 We hanged our harps upon the willows in the midst
thereof. 3 For there they that carried us away captive required of us
a song; and they that wasted us required of us mirth, saying, Sing us
one of the songs of Zion. 4 How shall we sing the Lord's song in a
strange land? 5 If I forget thee, O Jerusalem, let my right hand
forget her cunning. 6 If I do not remember thee, let my tongue cleave
to the roof of my mouth; if I prefer not Jerusalem above my chief joy.
We have here the daughter of Zion covered with a cloud, and dwelling
with the daughter of Babylon; the people of God in tears, but sowing in
tears. Observe,
I. The mournful posture they were in as to their affairs and as to
their spirits. 1. They were posted by the rivers of Babylon, in a
strange land, a great way from their own country, whence they were
brought as prisoners of war. The land of Babylon was now a house of
bondage to that people, as Egypt had been in their beginning. Their
conquerors quartered them by the rivers, with design to employ them
there, and keep them to work in their galleys; or perhaps they chose it
as the most melancholy place, and therefore most suitable to their
sorrowful spirits. If they must build houses there (Jer. xxix. 5), it
shall not be in the cities, the places of concourse, but by the rivers,
the places of solitude, where they might mingle their tears with the
streams. We find some of them by the river Chebar (Ezek. i. 3), others
by the river Ulai, Dan. viii. 2. 2. There they sat down to indulge
their grief by poring on their miseries. Jeremiah had taught them under
this yoke to sit alone, and keep silence, and put their mouths in the
dust, Lam. iii. 28, 29. "We sat down, as those that expected to stay,
and were content, since it was the will of God that it must be so." 3.
Thoughts of Zion drew tears from their eyes; and it was not a sudden
passion of weeping, such as we are sometimes put into by a trouble that
surprises us, but they were deliberate tears (we sat down and wept),
tears with consideration--we wept when we remembered Zion, the holy
hill on which the temple was built. Their affection to God's house
swallowed up their concern for their own houses. They remembered Zion's
former glory and the satisfaction they had had in Zion's courts, Lam.
i. 7. Jerusalem remembered, in the days of her misery, all her pleasant
things which she had in the days of old, Ps. xlii. 4. They remembered
Zion's present desolations, and favoured the dust thereof, which was a
good sign that the time for God to favour it was not far off, Ps. cii.
13, 14. 4. They laid by their instruments of music (v. 2): We hung our
harps upon the willows. (1.) The harps they used for their own
diversion and entertainment. These they laid aside, both because it was
their judgment that they ought not to use them now that God called to
weeping and mourning (Isa. xxii. 12), and their spirits were so sad
that they had no hearts to use them; they brought their harps with
them, designing perhaps to use them for the alleviating of their grief,
but it proved so great that it would not admit the experiment. Music
makes some people melancholy. As vinegar upon nitre, so is he that
sings songs to a heavy heart. (2.) The harps they used in God's
worship, the Levites' harps. These they did not throw away, hoping they
might yet again have occasion to use them, but they laid them aside
because they had no present use for them; God had cut them out other
work by turning their feasting into mourning and their songs into
lamentations, Amos viii. 10. Every thing is beautiful in its season.
They did not hide their harps in the bushes, or the hollows of the
rocks; but hung them up in view, that the sight of them might affect
them with this deplorable change. Yet perhaps they were faulty in doing
this; for praising God is never out of season; it is his will that we
should in every thing give thanks, Isa. xxiv. 15, 16.
II. The abuses which their enemies put upon them when they were in this
melancholy condition, v. 3. They had carried them away captive from
their own land and then wasted them in the land of their captivity,
took what little they had from them. But this was not enough; to
complete their woes they insulted over them: They required of us mirth
and a song. Now, 1. This was very barbarous and inhuman; even an enemy,
in misery, is to be pitied and not trampled upon. It argues a base and
sordid spirit to upbraid those that are in distress either with their
former joys or with their present griefs, or to challenge those to be
merry who, we know, are out of tune for it. This is adding affliction
to the afflicted. 2. It was very profane and impious. No songs would
serve them but the songs of Zion, with which God had been honoured; so
that in this demand they reflected upon God himself as Belshazzar, when
he drank wine in temple-bowls. Their enemies mocked at their sabbaths,
Lam. i. 7.
III. The patience wherewith they bore these abuses, v. 4. They had laid
by their harps, and would not resume them, no, not to ingratiate
themselves with those at whose mercy they lay; they would not answer
those fools according to their folly. Profane scoffers are not to be
humoured, nor pearls cast before swine. David prudently kept silence
even from good when the wicked were before him, who, he knew, would
ridicule what he said and make a jest of it, Ps. xxxix. 1, 2. The
reason they gave is very mild and pious: How shall we sing the Lord's
song in a strange land? They do not say, "How shall we sing when we are
so much in sorrow?" If that had been all, they might perhaps have put a
force upon themselves so far as to oblige their masters with a song;
but "It is the Lord's song; it is a sacred thing; it is peculiar to the
temple-service, and therefore we dare not sing it in the land of a
stranger, among idolaters." We must not serve common mirth, much less
profane mirth, with any thing that is appropriated to God, who is
sometimes to be honoured by a religious silence as well as by religious
speaking.
IV. The constant affection they retained for Jerusalem, the city of
their solemnities, even now that they were in Babylon. Though their
enemies banter them for talking so much of Jerusalem, and even doting
upon it, their love to it is not in the least abated; it is what they
may be jeered for, but will never be jeered out of, v. 5, 6. Observe,
1. How these pious captives stood affected to Jerusalem. (1.) Their
heads were full of it. It was always in their minds; they remembered
it; they did not forget it, though they had been long absent from it;
many of them had never seen it, nor knew any thing of it but by report,
and by what they had read in the scripture, yet it was graven upon the
palms of their hands, and even its ruins were continually before them,
which was an evidence of their faith in the promise of its restoration
in due time. In their daily prayers they opened their windows towards
Jerusalem; and how then could they forget it? (2.) Their hearts were
full of it. They preferred it above their chief joy, and therefore they
remembered it and could not forget it. What we love we love to think
of. Those that rejoice in God do, for his sake, make Jerusalem their
joy, and prefer it before that, whatever it is, which is the head of
their joy, which is dearest to them in this world. A godly man will
prefer a public good before any private satisfaction or gratification
whatsoever.
2. How stedfastly they resolved to keep up this affection, which they
express by a solemn imprecation of mischief to themselves if they
should let it fall: "Let me be for ever disabled either to sing or play
on the harp if I so far forget the religion of my country as to make
use of my songs and harps for the pleasing of Babylon's sons or the
praising of Babylon's gods. Let my right hand forget her art" (which
the hand of an expert musician never can, unless it be withered), "nay,
let my tongue cleave to the roof of my mouth, if I have not a good word
to say for Jerusalem wherever I am." Though they dare not sing Zion's
songs among the Babylonians, yet they cannot forget them, but, as soon
as ever the present restraint is taken off, they will sing them as
readily as ever, notwithstanding the long disuse.
The Sorrows of Captivity.
7 Remember, O Lord, the children of Edom in the day of Jerusalem; who
said, Rase it, rase it, even to the foundation thereof. 8 O daughter
of Babylon, who art to be destroyed; happy shall he be, that rewardeth
thee as thou hast served us. 9 Happy shall he be, that taketh and
dasheth thy little ones against the stones.
The pious Jews in Babylon, having afflicted themselves with the
thoughts of the ruins of Jerusalem, here please themselves with the
prospect of the ruin of her impenitent implacable enemies; but this not
from a spirit of revenge, but from a holy zeal for the glory of God and
the honour of his kingdom.
I. The Edomites will certainly be reckoned with, and all others that
were accessaries to the destruction of Jerusalem, that were aiding and
abetting, that helped forward the affliction (Zech. i. 15) and
triumphed in it, that said, in the day of Jerusalem, the day of her
judgment, "Rase it, rase it to the foundations; down with it, down with
it; do not leave one stone upon another." Thus they made the Chaldean
army more furious, who were already so enraged that they needed no
spur. Thus they put shame upon Israel, who would be looked upon as a
people worthy to be cut off when their next neighbours had such an
ill-will to them. And all this was a fruit of the old enmity of Esau
against Jacob, because he got the birthright and the blessing, and a
branch of that more ancient enmity between the seed of the woman and
the seed of the serpent: Lord, remember them, says the psalmist, which
is an appeal to his justice against them. Far be it from us to avenge
ourselves, if ever it should be in our power, but we will leave it to
him who has said, Vengeance is mine. Note, Those that are glad at
calamities, especially the calamities of Jerusalem, shall not go
unpunished. Those that are confederate with the persecutors of good
people, and stir them up, and set them on, and are pleased with what
they do, shall certainly be called to an account for it against another
day, and God will remember it against them.
II. Babylon is the principal, and it will come to her turn too to drink
of the cup of tremblings, the very dregs of it (v. 8, 9): O daughter of
Babylon! proud and secure as thou art, we know well, by the scriptures
of truth, thou art to be destroyed, or (as Dr. Hammond reads it) who
art the destroyer. The destroyers shall be destroyed, Rev. xiii. 10.
And perhaps it is with reference to this that the man of sin, the head
of the New-Testament Babylon, is called a son of perdition, 2 Thess.
ii. 3. The destruction of Babylon being foreseen as a sure destruction
(thou art to be destroyed), it is spoken of, 1. As a just destruction.
She shall be paid in her own coin: "Thou shalt be served as thou hast
served us, as barbarously used by the destroyers as we have been by
thee," See Rev. xviii. 6. Let not those expect to find mercy who, when
they had power, did not show mercy. 2. As an utter destruction. The
very little ones of Babylon, when it is taken by storm, and all in it
are put to the sword, shall be dashed to pieces by the enraged and
merciless conqueror. None escape if these little ones perish. Those are
the seed of another generation; so that, if they be cut off, the ruin
will be not only total, as Jerusalem's was, but final. It is sunk like
a millstone into the sea, never to rise. 3. As a destruction which
should reflect honour upon the instruments of it. Happy shall those be
that do it; for they are fulfilling God's counsels; and therefore he
calls Cyrus, who did it, his servant, his shepherd, his anointed (Isa.
xliv. 28; xlv. 1), and the soldiers that were employed in it his
sanctified ones, Isa. xiii. 3. They are making way for the enlargement
of God's Israel, and happy are those who are in any way serviceable to
that. The fall of the New-Testament Babylon will be the triumph of all
the saints, Rev. xix. 1.
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P S A L M S
PSALM CXXXVIII.
It does not appear, nor is it material to enquire, upon what occasion
David penned this psalm; but in it, I. He looks back with thankfulness
upon the experiences he had had of God's goodness to him, ver. 1-3. II.
He looks forward with comfort, in hopes, 1. That others would go on to
praise God like him, ver. 4, 5. 2. That God would go on to do good to
him, ver. 6-8. In singing this psalm we must in like manner devote
ourselves to God's praise and glory and repose ourselves in his power
and goodness.
Grateful Praise.
A psalm of David.
1 I will praise thee with my whole heart: before the gods will I sing
praise unto thee. 2 I will worship toward thy holy temple, and praise
thy name for thy lovingkindness and for thy truth: for thou hast
magnified thy word above all thy name. 3 In the day when I cried thou
answeredst me, and strengthenedst me with strength in my soul. 4 All
the kings of the earth shall praise thee, O Lord, when they hear the
words of thy mouth. 5 Yea, they shall sing in the ways of the Lord:
for great is the glory of the Lord.
I. How he would praise God, compare Ps. cxi. 1. 1. He will praise him
with sincerity and zeal--"With my heart, with my whole heart, with that
which is within me and with all that is within me, with uprightness of
intention and fervency of affection, inward impressions agreeing with
outward expressions." 2. With freedom and boldness: Before the gods
will I sing praise unto thee, before the princes, and judges, and great
men, either those of other nations that visited him or those of his own
nation that attended on him, even in their presence. He will not only
praise God with his heart, which we may do by pious ejaculations in any
company, but will sing praise if there be occasion. Note, Praising God
is work which the greatest of men need not be ashamed of; it is the
work of angels, the work of heaven. Before the angels (so some
understand it), that is, in religious assemblies, where there is a
special presence of angels, 1 Cor. xi. 10. 3. In the way that God had
appointed: I will worship towards thy holy temple. The priests alone
went into the temple; the people, at the nearest, did but worship
towards it, and that they might do at a distance. Christ is our temple,
and towards him we must look with an eye of faith, as Mediator between
us and God, in all our praises of him. Heaven is God's holy temple, and
thitherward we must lift up our eyes in all our addresses to God. Our
Father in heaven.
II. What he would praise God for. 1. For the fountain of his
comforts--for thy lovingkindness and for thy truth, for thy goodness
and for thy promise, mercy hidden in thee and mercy revealed by thee,
that God is a gracious God in himself and has engaged to be so to all
those that trust in him. For thou hast magnified thy word (thy promise,
which is truth) above all thy name. God has made himself known to us in
many ways in creation and providence, but most clearly by his word. The
judgments of his mouth are magnified even above those of his hand, and
greater things are done by them. The wonders of grace exceed the
wonders of nature; and what is discovered of God by revelation is much
greater than what is discovered by reason. In what God had done for
David his faithfulness to his work appeared more illustriously, and
redounded more to his glory, than any other of his attributes. Some
good interpreters understand it of Christ, the essential Word, and of
his gospel, which are magnified above all the discoveries God had
before made of himself to the fathers. He that magnified the law, and
made that honourable, magnifies the gospel much more. 2. For the
streams flowing from that fountain, in which he himself had tasted that
the Lord is gracious, v. 3. He had been in affliction, and he
remembers, with thankfulness, (1.) The sweet communion he then had with
God. He cried, he prayed, and prayed earnestly, and God answered him,
gave him to understand that his prayer was accepted and should have a
gracious return in due time. The intercourse between God and his saints
is carried on by his promises and their prayers. (2.) The sweet
communications he then had from God: Thou strengthenedst me with
strength in my soul. This was the answer to his prayer, for God gives
more than good words, Ps. xx. 6. Observe, [1.] It was a speedy answer:
In the day when I cried. Note, Those that trade with heaven by prayer
grow rich by quick returns. While we are yet speaking God hears, Isa.
lxv. 24. [2.] It was a spiritual answer. God gave him strength in his
soul, and that is a real and valuable answer to the prayer of faith in
the day of affliction. If God give us strength in our souls to bear the
burdens, resist the temptations, and do the duties of an afflicted
state, if he strengthen us to keep hold of himself by faith, to
maintain the peace of our own minds and to wait with patience for the
issue, we must own that he has answered us, and we are bound to be
thankful.
III. What influence he hoped that his praising God would have upon
others, v. 4, 5. David was himself a king, and therefore he hoped that
kings would be wrought upon by his experiences, and his example, to
embrace religion; and, if kings became religious, their kingdoms would
be every way better. Now, 1. This may have reference to the kings that
were neighbours to David, as Hiram and others. "They shall all praise
thee." When they visited David, and, after his death, when they sought
the presence of Solomon (as all the kings of the earth are expressly
said to have done, 2 Chron. ix. 23), they readily joined in the worship
of the God of Israel. 2. It may look further, to the calling of the
Gentiles and the discipling of all nations by the gospel of Christ, of
whom it is said that all kings shall fall down before him, Ps. lxxii.
11. Now it is here foretold, (1.) That the kings of the earth shall
hear the words of God. All that came near David should hear them from
him, Ps. cxix. 46. In the latter days the preachers of the gospel
should be sent into all the world. (2.) That then they shall praise
God, as all those have reason to do that hear his word, and receive it
in the light and love of it, Acts xiii. 48. (3.) That they shall sing
in the ways of the Lord, in the ways of his providence and grace
towards them; they shall rejoice in God, and give glory to him, however
he is pleased to deal with them in the ways of their duty and obedience
to him. Note, Those that walk in the ways of the Lord have reason to
sing in those ways, to go on in them with a great deal of cheerfulness,
for they are ways of pleasantness, and it becomes us to be pleasant in
them; and, if we are so, great is the glory of the Lord. It is very
much for the honour of God that kings should walk in his ways, and that
all those who walk in them should sing in them, and so proclaim to all
the world that he is a good Master and his work its own wages.
God's Care of His People.
6 Though the Lord be high, yet hath he respect unto the lowly: but the
proud he knoweth afar off. 7 Though I walk in the midst of trouble,
thou wilt revive me: thou shalt stretch forth thine hand against the
wrath of mine enemies, and thy right hand shall save me. 8 The Lord
will perfect that which concerneth me: thy mercy, O Lord, endureth for
ever: forsake not the works of thine own hands.
David here comforts himself with three things:--
I. The favour God bears to his humble people (v. 6): Though the Lord be
high, and neither needs any of his creatures nor can be benefited by
them, yet has he respect unto the lowly, smiles upon them as well
pleased with them, overlooks heaven and earth to cast a gracious look
upon them (Isa. lvii. 15; lxvi. 1), and, sooner or later, he will put
honour upon them, while he knows the proud afar off, knows them, but
disowns them and rejects them, how proudly soever they pretend to his
favour. Dr. Hammond makes this to be the sum of that gospel which the
kings of the earth shall hear and welcome--that penitent sinners shall
be accepted of God, but the impenitent cast out; witness the instance
of the Pharisee and the publican, Luke xviii.
II. The care God takes of his afflicted oppressed people, v. 7. David,
though a great and good man, expects to walk in the midst of trouble,
but encourages himself with hope, 1. That God would comfort him: "When
my spirit is ready to sink and fail, thou shalt revive me, and make me
easy and cheerful under my troubles." Divine consolations have enough
in them to revive us even when we walk in the midst of troubles and are
ready to die away for fear. 2. That he would protect him, and plead his
cause: "Thou shalt stretch forth thy hand, though not against my
enemies to destroy them, yet against the wrath of my enemies, to
restrain that and set bounds to it." 3. That he would in due time work
deliverance for him: Thy right hand shall save me. As he has one hand
to stretch out against his enemies, so he has another to save his own
people. Christ is the right hand of the Lord, that shall save all those
who serve him.
III. The assurance we have that whatever good work God has begun in and
for his people he will perform it (v. 8): The Lord will perfect that
which concerns me, 1. That which is most needful for me; and he knows
best what is so. We are careful and cumbered about many things that do
not concern us, but he knows what are the things that really are of
consequence to us (Matt. vi. 32) and he will order them for the best.
2. That which we are most concerned about. Every good man is most
concerned about his duty to God and his happiness in God, that the
former may be faithfully done and the latter effectually secured; and
if indeed these are the things that our hearts are most upon, and
concerning which we are most solicitous, there is a good work begun in
us, and he that has begun it will perfect it, we may be confident he
will, Phil. i. 6. Observe, (1.) What ground the psalmist builds this
confidence upon: Thy mercy, O Lord! endures for ever. This he had made
very much the matter of his praise (Ps. xiii. 6), and therefore he
could here with the more assurance make it the matter of his hope. For,
if we give God the glory of his mercy, we may take to ourselves the
comfort of it. Our hopes that we shall persevere must be founded, not
upon our own strength, for that will fail us, but upon the mercy of
God, for that will not fail. It is well pleaded, "Lord, thy mercy
endures for ever; let me be for ever a monument of it." (2.) What use
he makes of this confidence; it does not supersede, but quicken prayer;
he turns his expectation into a petition: "Forsake not, do not let go,
the work of thy own hands. Lord, I am the work of thy own hands, my
soul is so, do not forsake me; my concerns are so, do not lay by thy
care of them." Whatever good there is in us it is the work of God's own
hands; he works in us both to will and to do; it will fail if he
forsake it; but his glory, as Jehovah, a perfecting God, is so much
concerned in the progress of it to the end that we may in faith pray,
"Lord, do not forsake it." Whom he loves he loves to the end; and, as
for God, his work is perfect.
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P S A L M S
PSALM CXXXIX.
Some of the Jewish doctors are of opinion that this is the most
excellent of all the psalms of David; and a very pious devout
meditation it is upon the doctrine of God's omniscience, which we
should therefore have our hearts fixed upon and filled with in singing
this psalm. I. This doctrine is here asserted, and fully laid down,
ver. 1-6. II. It is confirmed by two arguments:--1. God is every where
present; therefore he knows all, ver. 7-12. 2. He made us, therefore he
knows us, ver. 13-16. III. Some inferences are drawn from this
doctrine. 1. It may fill us with pleasing admiration of God, ver. 17,
18. 2. With a holy dread and detestation of sin and sinners, ver.
19-22. 3. With a holy satisfaction in our own integrity, concerning
which we may appeal to God, ver. 23, 24. This great and self-evident
truth, That God knows our hearts, and the hearts of all the children of
men, if we did but mix faith with it and seriously consider it and
apply it, would have a great influence upon our holiness and upon our
comfort.
The Omniscience of God.
To the chief musician. A psalm of David.
1 O Lord, thou hast searched me, and known me. 2 Thou knowest my
downsitting and mine uprising, thou understandest my thought afar off.
3 Thou compassest my path and my lying down, and art acquainted with
all my ways. 4 For there is not a word in my tongue, but, lo, O Lord,
thou knowest it altogether. 5 Thou hast beset me behind and before,
and laid thine hand upon me. 6 Such knowledge is too wonderful for
me; it is high, I cannot attain unto it.
David here lays down this great doctrine, That the God with whom we
have to do has a perfect knowledge of us, and that all the motions and
actions both of our inward and of our outward man are naked and open
before him.
I. He lays down this doctrine in the way of an address to God; he says
it to him, acknowledging it to him, and giving him the glory of it.
Divine truths look fully as well when they are prayed over as when they
are preached over, and much better than when they are disputed over.
When we speak of God to him himself we shall find ourselves concerned
to speak with the utmost degree both of sincerity and reverence, which
will be likely to make the impressions the deeper.
II. He lays it down in a way of application to himself, not, "Thou hast
known all," but, "Thou hast known me; that is it which I am most
concerned to believe and which it will be most profitable for me to
consider." Then we know these things for our good when we know them for
ourselves, Job v. 27. When we acknowledge, "Lord, all souls are thine,"
we must add, "My soul is thine; thou that hatest all sin hatest my sin;
thou that art good to all, good to Israel, art good to me." So here,
"Thou hast searched me, and known me; known me as thoroughly as we know
that which we have most diligently and exactly searched into." David
was a king, and the hearts of kings are unsearchable to their subjects
(Prov. xxv. 3), but they are not so to their Sovereign.
III. He descends to particulars: "Thou knowest me wherever I am and
whatever I am doing, me and all that belongs to me." 1. "Thou knowest
me and all my motions, my down-sitting to rest, my up-rising to work,
with what temper of mind I compose myself when I sit down and stir up
myself when I rise up, what my soul reposes itself in as its stay and
support, what it aims at and reaches towards as its felicity and end.
Thou knowest me when I come home, how I walk before my house, and when
I go abroad, on what errands I go." 2. "Thou knowest all my
imaginations. Nothing is more close and quick than thought; it is
always unknown to others; it is often unobserved by ourselves, and yet
thou understandest my thought afar off. Though my thoughts be ever so
foreign and distant from one another, thou understandest the chain of
them, and canst make out their connexion, when so many of them slip my
notice that I myself cannot." Or, "Thou understandest them afar off,
even before I think them, and long after I have thought them and have
myself forgotten them." Or, "Thou understandest them from afar; from
the height of heaven thou seest into the depths of the heart," Ps.
xxxiii. 14. 3. "Thou knowest me and all my designs and undertakings;
thou compassest every particular path; thou siftest (or winnowest) my
path" (so some), "so as thoroughly to distinguish between the good and
evil of what I do," as by sifting we separate between the corn and the
chaff. All our actions are ventilated by the judgment of God, Ps. xvii.
3. God takes notice of every step we take, every right step and every
by-step. He is acquainted with all our ways, intimately acquainted with
them; he knows what rule we walk by, what end we walk towards, what
company we walk with. 4. "Thou knowest me in all my retirements; thou
knowest my lying down; when I am withdrawn from all company, and am
reflecting upon what has passed all day and composing myself to rest,
thou knowest what I have in my heart and with what thought I go to
bed." 5. "Thou knowest me, and all I say (v. 4): There is not a word in
my tongue, not a vain word, nor a good word, but thou knowest it
altogether, knowest what it meant, from what thought it came, and with
what design it was uttered. There is not a word at my tongue's end,
ready to be spoken, yet checked and kept in, but thou knowest it." When
there is not a word in my tongue, O Lord! thou knowest all (so some
read it); for thoughts are words to God. 6. "Thou knowest me in every
part of me: Thou hast beset me behind and before, so that, go which way
I will, I am under thy eye and cannot possibly escape it. Thou hast
laid thy hand upon me, and I can not run away from thee." Wherever we
are we are under the eye and hand of God. perhaps it is an allusion to
the physician's laying his hand upon his patient to feel how his pulse
beats or what temper he is in. God knows us as we know not only what we
see, but what we feel and have our hands upon. All his saints are in
his hand.
IV. He speaks of it with admiration (v. 6): It is too wonderful for me;
it is high. 1. "Thou hast such a knowledge of me as I have not of
myself, nor can have. I cannot take notice of all my own thoughts, nor
make such a judgment of myself as thou makest of me." 2. "It is such a
knowledge as I cannot comprehend, much less describe. That thou knowest
all things I am sure, but how I cannot tell." We cannot by searching
find out how God searches and finds out us; nor do we know how we are
known.
The Omniscience of God.
7 Whither shall I go from thy spirit? or whither shall I flee from thy
presence? 8 If I ascend up into heaven, thou art there: if I make my
bed in hell, behold, thou art there. 9 If I take the wings of the
morning, and dwell in the uttermost parts of the sea; 10 Even there
shall thy hand lead me, and thy right hand shall hold me. 11 If I
say, Surely the darkness shall cover me; even the night shall be light
about me. 12 Yea, the darkness hideth not from thee; but the night
shineth as the day: the darkness and the light are both alike to thee.
13 For thou hast possessed my reins: thou hast covered me in my
mother's womb. 14 I will praise thee; for I am fearfully and
wonderfully made: marvellous are thy works; and that my soul knoweth
right well. 15 My substance was not hid from thee, when I was made in
secret, and curiously wrought in the lowest parts of the earth. 16
Thine eyes did see my substance, yet being unperfect; and in thy book
all my members were written, which in continuance were fashioned, when
as yet there was none of them.
It is of great use to us to know the certainty of the things wherein we
have been instructed, that we may not only believe them, but be able to
tell why we believe them, and to give a reason of the hope that is in
us. David is sure that God perfectly knows him and all his ways,
I. Because he is always under his eye. If God is omnipresent, he must
needs be omniscient; but he is omnipresent; this supposes the infinite
and immensity of his being, from which follows the ubiquity of his
presence; heaven and earth include the whole creation, and the Creator
fills both (Jer. xxiii. 24); he not only knows both, and governs both,
but he fills both. Every part of the creation is under God's intuition
and influence. David here acknowledges this also with application and
sees himself thus open before God.
1. No flight can remove us out of God's presence: "Whither shall I go
from thy Spirit, from thy presence, that is, from thy spiritual
presence, from thyself, who art a Spirit?" God is a Spirit, and
therefore it is folly to think that because we cannot see him he cannot
see us: Whither shall I flee from thy presence? Not that he desired to
go away from God; no, he desired nothing more than to be near him; but
he only puts the case, "Suppose I should be so foolish as to think of
getting out of thy sight, that I might shake off the awe of thee,
suppose I should think of revolting from my obedience to thee, or of
disowning a dependence on thee and of shifting for myself, alas!
whither can I go?" A heathen could say, Quocunque te flexeris, ibi Deum
videbis occurrentem tibi--Whithersoever thou turnest thyself, thou wilt
see God meeting thee. Seneca. He specifies the most remote and distant
places, and counts upon meeting God in them. (1.) In heaven: "If I
ascend thither, as I hope to do shortly, thou art there, and it will be
my eternal bliss to be with thee there." Heaven is a vast large place,
replenished with an innumerable company, and yet there is no escaping
God's eye there, in any corner, or in any crowd. The inhabitants of
that world have as necessary a dependence upon God, and lie as open to
his strict scrutiny, as the inhabitants of this. (2.) In hell--in
Sheol, which may be understood of the depth of the earth, the very
centre of it. Should we dig as deep as we can under ground, and think
to hide ourselves there, we should be mistaken; God knows that path
which the vulture's eye never saw, and to him the earth is all surface.
Or it may be understood of the state of the dead. When we are removed
out of the sight of all living, yet not out of the sight of the living
God; from his eye we cannot hide ourselves in the grave. Or it maybe
understood of the place of the damned: If I make my bed in hell (an
uncomfortable place to make a bed in, where there is no rest day or
night, yet thousands will make their bed for ever in those flames),
behold, thou art there, in thy power and justice. God's wrath is the
fire which will there burn everlastingly, Rev. xiv. 10. (3.) In the
remotest corners of this world: "If I take the wings of the morning,
the rays of the morning-light (called the wings of the sun, Mal. iv.
2), than which nothing more swift, and flee upon them to the uttermost
parts of the sea, or of the earth (Job xxxviii. 12, 13), should I flee
to the most distant and obscure islands (the ultima Thule, the Terra
incognita), I should find thee there; there shall thy hand lead me, as
far as I go, and thy right hand hold me, that I can go no further, that
I cannot go out of thy reach." God soon arrested Jonah when he fled to
Tarshish from the presence of the Lord.
2. No veil can hide us from God's eye, no, not that of the thickest
darkness, v. 11, 12. "If I say, Yet the darkness shall cover me, when
nothing else will, alas! I find myself deceived; the curtains of the
evening will stand me in no more stead than the wings of the morning;
even the night shall be light about me. That which often favours the
escape of a pursued criminal, and the retreat of a beaten army, will do
me no kindness in fleeing from them." When God divided between the
light and darkness it was with a reservation of this prerogative, that
to himself the darkness and the light should still be both alike. "The
darkness darkeneth not from thee, for there is no darkness nor shadow
of death where the workers of iniquity may hide themselves." No
hypocritical mask or disguise, how specious soever, can save any person
or action from appearing in a true light before God. Secret haunts of
sin are as open before God as the most open and barefaced villanies.
II. Because he is the work of his hands. He that framed the engine
knows all the motions of it. God made us, and therefore no doubt he
knows us; he saw us when we were in the forming, and can we be hidden
from him now that we are formed? This argument he insists upon (v.
13-16): "Thou hast possessed my reins; thou art Master of my most
secret thoughts and intentions, and the innermost recesses of my soul;
thou not only knowest, but governest, them, as we do that which we have
possession of; and the possession thou hast of my reins is a rightful
possession, for thou coveredst me in my mother's womb, that is, thou
madest me (Job x. 11), thou madest me in secret. The soul is concealed
from all about us. Who knows the things of a man, save the spirit of a
man?" 1 Cor. ii. 11. Hence we read of the hidden man of the heart. But
it was God himself that thus covered us, and therefore he can, when he
pleases, discover us; when he hid us from all the world he did not
intend to hide us from himself. Concerning the formation of man, of
each of us,
1. The glory of it is here given to God, entirely to him; for it is he
that has made us and not we ourselves. "I will praise thee, the author
of my being; my parents were only the instruments of it." It was done,
(1.) Under the divine inspection: My substance, when hid in the womb,
nay, when it was yet but in fieri--in the forming, an unshapen embryo,
was not hidden from thee; thy eyes did see my substance. (2.) By the
divine operation. As the eye of God saw us then, so his hand wrought
us; we were his work. (3.) According to the divine model: In thy book
all my members were written. Eternal wisdom formed the plan, and by
that almighty power raised the noble structure.
2. Glorious things are here said concerning it. The generation of man
is to be considered with the same pious veneration as his creation at
first. Consider it, (1.) As a great marvel, a great miracle we might
call it, but that it is done in the ordinary course of nature. We are
fearfully and wonderfully made; we may justly be astonished at the
admirable contrivance of these living temples, the composition of every
part, and the harmony of all together. (2.) As a great mystery, a
mystery of nature: My soul knows right well that it is marvellous, but
how to describe it for any one else I know not; for I was made in
secret, and curiously wrought in the womb as in the lowest parts of the
earth, so privately, and so far out of sight. (3.) As a great mercy,
that all our members in continuance were fashioned, according as they
were written in the book of God's wise counsel, when as yet there was
none of them; or, as some read it, and none of them was left out. If
any of our members had been wanting in God's book, they would have been
wanting in our bodies, but, through his goodness, we have all our limbs
and sense, the want of any of which might have made us burdens to
ourselves. See what reason we have then to praise God for our creation,
and to conclude that he who saw our substance when it was unfashioned
sees it now that it is fashioned.
The Omniscience of God.
17 How precious also are thy thoughts unto me, O God! how great is the
sum of them! 18 If I should count them, they are more in number than
the sand: when I awake, I am still with thee. 19 Surely thou wilt
slay the wicked, O God: depart from me therefore, ye bloody men. 20
For they speak against thee wickedly, and thine enemies take thy name
in vain. 21 Do not I hate them, O Lord, that hate thee? and am not I
grieved with those that rise up against thee? 22 I hate them with
perfect hatred: I count them mine enemies. 23 Search me, O God, and
know my heart: try me, and know my thoughts: 24 And see if there be
any wicked way in me, and lead me in the way everlasting.
Here the psalmist makes application of the doctrine of God's
omniscience, divers ways.
I. He acknowledges, with wonder and thankfulness, the care God had
taken of him all his days, v. 17, 18. God, who knew him, thought of
him, and his thoughts towards him were thoughts of love, thoughts of
good, and not of evil, Jer. xxix. 11. God's omniscience, which might
justly have watched over us to do us hurt, has been employed for us,
and has watched over us to do us good, Jer. xxxi. 28. God's counsels
concerning us and our welfare have been, 1. Precious to admiration: How
precious are they! They are deep in themselves, such as cannot possibly
be fathomed and comprehended. Providence has had a vast reach in its
dispensations concerning us, and has brought things about for our good
quite beyond our contrivance and foresight. They are dear to us; we
must think of them with a great deal of reverence, and yet with
pleasure and thankfulness. Our thoughts concerning God must be
delightful to us, above any other thoughts. 2. Numerous to admiration:
How great is the sum of them! We cannot conceive how many God's kind
counsels have been concerning us, how many good turns he has done us,
and what variety of mercies we have received from him. If we would
count them, the heads of them, much more the particulars of them, they
are more in number than the sand, and yet every one great and very
considerable, Ps. xl. 5. We cannot conceive the multitude of God's
compassions, which are all new every morning. 3. Constant at all times:
"When I awake, every morning, I am still with thee, under thy eye and
care, safe and easy under thy protection." This bespeaks also the
continual devout sense David had of the eye of God upon him: When I
awake I am with thee, in my thoughts; and it would help to keep us in
the fear of the Lord all the day long if, when we awake in the morning,
our first thoughts were of him and we did then set him before us.
II. He concludes from this doctrine that ruin will certainly be the end
of sinners. God knows all the wickedness of the wicked, and therefore
he will reckon for it: "Surely thou wilt slay the wicked, O God! for
all their wickedness is open before thee, however it may be artfully
disguised and coloured over, to hide it from the eye of the world.
However thou suffer them to prosper for a while, surely thou wilt slay
them at last." Now observe, 1. The reason why God will punish them,
because they daringly affront him and set him at defiance (v. 20): They
speak against thee wickedly; they set their mouth against the heavens
(Ps. lxxiii. 9), and shall be called to account for the hard speeches
they have spoken against him, Jude 15. They are his enemies, and
declare their enmity by taking his name in vain, as we show our
contempt of a man if we make a by-word of his name, and never mention
him but in a way of jest and banter. Those that profane the sacred
forms of swearing or praying by using them in an impertinent irreverent
manner take God's name in vain, and thereby show themselves enemies to
him. Some make it to be a description of hypocrites: "They speak of
thee for mischief; they talk of God, pretending to piety, but it is
with some ill design, for a cloak of maliciousness; and, being enemies
to God, while they pretend friendship, they take his name in vain; they
swear falsely." 2. The use David makes of this prospect which he has of
the ruin of the wicked. (1.) He defies them: "Depart from me, you
bloody men; you shall not debauch me, for I will not admit your
friendship nor have fellowship with you; and you cannot destroy me,
for, being under God's protection, he shall force you to depart from
me." (2.) He detests them (v. 21, 22): "Lord, thou knowest the heart,
and canst witness for me; do not I hate those that hate thee, and for
that reason, because they hate thee? I hate them because I love thee,
and hate to see such affronts and indignities put upon thy blessed
name. Am not I grieved with those that rise up against thee, grieved to
see their rebellion and to foresee their ruin, which it will certainly
end in?" Note, Sin is hated, and sinners are lamented, by all that fear
God. "I hate them" (that is, "I hate the work of them that turn aside,"
as he explains himself, Ps. ci. 3) "with a sincere and perfect hatred;
I count those that are enemies to God as enemies to me, and will not
have any intimacy with them," Ps. lxix. 8.
III. He appeals to God concerning his sincerity, v. 23, 24. 1. He
desires that as far as he was in the wrong God would discover it to
him. Those that are upright can take comfort in God's omniscience as a
witness of their uprightness, and can with a humble confidence beg of
him to search and try them, to discover them to themselves (for a good
man desires to know the worst of himself) and to discover them to
others. He that means honestly could wish he had a window in his breast
that any man may look into his heart: "Lord, I hope I am not in a
wicked way, but see if there be any wicked way in me, any corrupt
inclination remaining; let me see it; and root it out of me, for I do
not allow it." 2. He desires that, as far as he was in the right, he
might be forwarded in it, which he that knows the heart knows how to do
effectually: Lead me in the way everlasting. Note, (1.) The way of
godliness is an everlasting way; it is everlastingly true and good,
pleasing to God and profitable to us, and will end in everlasting life.
It is the way of antiquity (so some), the good old way. (2.) All the
saints desire to be kept and led in this way, that they may not miss
it, turn out of it, nor tire in it.
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P S A L M S
PSALM CXL.
This and the four following psalms are much of a piece, and the scope
of them the same with many that we met with in the beginning and middle
of the book of Psalms, though with but few of late. They were penned by
David (as it should seem) when he was persecuted by Saul; one of them
is said to be his "prayer when he was in the cave," and it is probable
that all the rest were penned about the same time. In this psalm, I.
David complains of the malice of his enemies, and prays to God to
preserve him from them, ver. 1-5. II. He encourages himself in God as
his God, ver. 6, 7. III. He prays for, and prophesies, the destruction
of his persecutors, ver. 8-11. IV. He assures all God's afflicted
people that their troubles would in due time end well (ver. 12, 13),
with which assurance we must comfort ourselves, and one another, in
singing this psalm.
Complaints and Petitions.
To the chief musician. A psalm of David.
1 Deliver me, O Lord, from the evil man: preserve me from the violent
man; 2 Which imagine mischiefs in their heart; continually are they
gathered together for war. 3 They have sharpened their tongues like a
serpent; adders' poison is under their lips. Selah. 4 Keep me, O
Lord, from the hands of the wicked; preserve me from the violent man;
who have purposed to overthrow my goings. 5 The proud have hid a
snare for me, and cords; they have spread a net by the wayside; they
have set gins for me. Selah. 6 I said unto the Lord, Thou art my God:
hear the voice of my supplications, O Lord. 7 O God the Lord, the
strength of my salvation, thou hast covered my head in the day of
battle.
In this, as in other things, David was a type of Christ, that he
suffered before he reigned, was humbled before he was exalted, and that
as there were many who loved and valued him, and sought to do him
honour, so there were many who hated and envied him, and sought to do
him mischief, as appears by these verses, where,
I. He gives a character of his enemies, and paints them out in their
own colours, as dangerous men, whom he had reason to be afraid of, but
wicked men, whom he had no reason to think the righteous God would
countenance. There was one that seems to have been the ring-leader of
them, whom he calls the evil man and the man of violences (v. 1, 4),
probably he means Saul. The Chaldee paraphrast (v. 9) names both Doeg
and Ahithophel; but between them there was a great distance of time.
Violent men are evil men. But there were many besides this one who were
confederate against David, who are here represented as the genuine
offspring and seed of the serpent. For, 1. They are very subtle, crafty
to do mischief; they have imagined it (v. 2), have laid the scheme with
all the art and cunning imaginable. They have purposed and plotted to
overthrow the goings of a good man (v. 4), to draw him into sin and
trouble, to ruin him by blasting his reputation, crushing his interest,
and taking away his life. For this purpose they have, like mighty
hunters, hidden a snare, and spread a net, and set gins (v. 5), that
their designs against him, being kept undiscovered, might be the more
likely to take effect, and he might fall into their hands ere he was
aware. Great persecutors have often been great politicians, which has
indeed made them the more formidable; but the Lord preserves the simple
without all those arts. 2. They are very spiteful, as full of malice as
Satan himself: They have sharpened their tongues like a serpent, that
infuses his venom with his tongue; and there is so much malignity in
all they say that one would think there was nothing under their lips
but adders' poison, v. 3. With their calumnies, and with their
counsels, they aimed to destroy David, but secretly, as a man is stung
with a serpent, or a snake in the grass. And they endeavoured likewise
to infuse their malice into others, and to make them seven times more
the children of hell than themselves. A malignant tongue makes men like
the old serpent; and poison in the lips is a certain sign of poison in
the heart. 3. They are confederate; they are many of them; but they are
all gathered together against me for war, v. 2. Those who can agree in
nothing else can agree to persecute a good man. Herod and Pilate will
unite in this, and in this they resemble Satan, who is not divided
against himself, all the devils agreeing in Beelzebub. 4. They are
proud (v. 5), conceited of themselves and confident of their success;
and herein also they resemble Satan, whose reigning ruining sin was
pride. The pride of persecutors, though at present it be the terror,
yet may be the encouragement, of the persecuted, for the more haughty
they are the faster are they ripening for ruin. Pride goes before
destruction.
II. He prays to God to keep him from them and from being swallowed up
by them: "Lord, deliver me, preserve me, keep me (v. 1, 4); let them
not prevail to take away my life, my reputation, my interest, my
comfort, and to prevent my coming to the throne. Keep me from doing as
they do, or as they would have me do, or as they promise themselves I
shall do." Note, The more malice appears in our enemies against us the
more earnest we should be in prayer to God to take us under his
protection. In him believers may count upon a security, and may enjoy
it and themselves with a holy serenity. Those are safe whom God
preserves. If he be for us, who can be against us?
III. He triumphs in God, and thereby, in effect, he triumphs over his
persecutors, v. 6, 7. When his enemies sharpened their tongues against
him, did he sharpen his against them? No; adders' poison was under
their lips, but grace was poured into his lips, witness what he here
said unto the Lord, for to him he looked, to him he directed himself,
when he saw himself in so much danger, through the malice of his
enemies: and it is well for us that we have a God to go to. He
comforted himself, 1. In his interest in God: "I said, Thou art my God;
and, if my God, then my shield and mighty protector." In troublous
dangerous times it is good to claim relation to God, and by faith to
keep hold of him. 2. In his access to God. This comforted him, that he
was not only taken into covenant with God, but into communion with him,
that he had leave to speak to him, and might expect an answer of peace
from him, and could say, with a humble confidence, Hear the voice of my
supplications, O Lord! 3. In the assurance he had of help from God and
happiness in him: "O God the Lord--Jehovah Adonai! as Jehovah thou art
self-existent and self-sufficient, an infinitely perfect being; as
Adonai thou art my stay and support, my ruler and governor, and
therefore the strength of my salvation, my strong Saviour; nay, not
only my Saviour, but my salvation itself, from whom, in whom, my
salvation is; not only a strong Saviour, but the very strength of my
salvation, on whom the stress of my hope is laid; all in all, to make
me happy, and to preserve me to my happiness." 4. In the experience he
had had formerly of God's care of him: Thou hast covered my head in the
day of battle. As he pleaded with Saul, that, for the service of his
country, he many a time jeoparded his life in the high places of the
field, so he pleads with God that, in those services, he had
wonderfully protected him, and provided him a better helmet for the
securing of his head than Goliath's was: "Lord, thou hast kept me in
the day of battle with the Philistines, suffer me not to fall by the
treacherous intrigues of false-hearted Israelites." God is as able to
preserve his people from secret fraud as from open force; and the
experience we have had of his power and care, in dangers of one kind,
may encourage us to trust in him and depend upon him in dangers of
another nature; for nothing can shorten the Lord's right hand.
Shame and Confusion of Persecutors.
8 Grant not, O Lord, the desires of the wicked: further not his wicked
device; lest they exalt themselves. Selah. 9 As for the head of those
that compass me about, let the mischief of their own lips cover them.
10 Let burning coals fall upon them: let them be cast into the fire;
into deep pits, that they rise not up again. 11 Let not an evil
speaker be established in the earth: evil shall hunt the violent man to
overthrow him. 12 I know that the Lord will maintain the cause of the
afflicted, and the right of the poor. 13 Surely the righteous shall
give thanks unto thy name: the upright shall dwell in thy presence.
Here is the believing foresight David had,
I. Of the shame and confusion of persecutors.
1. Their disappointment. This he prays for (v. 8), that their lusts
might not be gratified, their lust of ambition, envy, and revenge:
"Grant not, O Lord! the desires of the wicked, but frustrate them; let
them not see the ruin of my interest, which they so earnestly wish to
see; but hear the voice of my supplications." He prays that their
projects might not take effect, but be blasted: "O further not his
wicked device; let not Providence favour any of his designs, but cross
them; suffer not his wicked device to proceed, but chain his wheels,
and stop him in the career of his pursuits." Thus we are to pray
against the enemies of God's people, that they may not succeed in any
of their enterprises. Such was David's prayer against Ahithophel, that
God would turn his counsels into foolishness. The plea is, lest they
exalt themselves, value themselves upon their success as if it were an
evidence that God favoured them. Proud men, when they prosper, are made
prouder, grow more impudent against God and insolent against his
people, and therefore, "Lord, do not prosper them."
2. Their destruction. This he prays for (as we read it); but some
choose to read it rather as a prophecy, and the original will bear it.
If we take it as a prayer, that proceeds from a spirit of prophecy,
which comes all to one. He foretels the ruin,
(1.) Of his own enemies: "As for those that compass me about, and seek
my ruin," [1.] "The mischief of their own lips shall cover their heads
(v. 9); the evil they have wished to me shall come upon themselves,
their curses shall be blown back into their own faces, and the very
designs which they have laid against me shall turn to their own ruin,"
Ps. vii. 15, 16. Let those that make mischief, by slandering,
tale-bearing, misrepresenting their neighbours, and spreading
ill-natured characters and stories, dread the consequence of it, and
think how sad their condition will be when all the mischief they have
been accessory to shall be made to return upon themselves. [2.] The
judgments of God shall fall upon them, compared here to burning coals,
in allusion to the destruction of Sodom; nay, as in the deluge the
waters from above, and those from beneath, met for the drowning of the
world, both the windows of heaven were opened and the fountains of the
great deep were broken up, so here, to complete the ruin of the enemies
of Christ and his kingdom, they shall not only have burning coals cast
upon them from above (Job xx. 23; xxvii. 22), but they themselves shall
be cast into the fire beneath; both heaven and hell, the wrath of God
the Judge and the rage of Satan the tormentor, shall concur to make
them miserable. And the fire they shall be cast into is not a furnace
of fire, out of which perhaps they might escape, but a deep pit, out of
which they cannot rise. Tophet is said to be deep and large, Isa. xxx.
33.
(2.) Of all others that are like them, v. 11. [1.] Evil speakers must
expect to be shaken, for they shall never be established in the earth.
What is got by fraud and falsehood, by calumny and unjust accusation,
will not prosper, will not last. Wealth gotten by vanity will be
diminished. Let not such men as Doeg think to reign long, for his doom
will be theirs, Ps. ii. 5. A lying tongue is but for a moment, but the
lip of truth shall be established for ever. [2.] Evil doers must expect
to be destroyed: Evil shall hunt the violent man, as the blood-hound
hunts the murderer to discover him, as the lion hunts his prey to tear
it to pieces. Mischievous men will be brought to light, and brought to
ruin; the destruction appointed shall run them down and overthrow them.
Evil pursues sinners.
II. Here is his foresight of the deliverance and comfort of the
persecuted, v. 12, 13. 1. God will do those justice, in delivering
them, who, being wronged, commit themselves to him: "I know that the
Lord will maintain the just and injured cause of his afflicted people,
and will not suffer might always to prevail against right, though it be
but the right of the poor, who have but little that they can pretend a
right to." God is, and will be, the patron of oppressed innocence, much
more of persecuted piety; those that know him cannot but know this. 2.
They will do him justice (if I may so speak), in ascribing the glory of
their deliverance to him: "Surely the righteous (who make conscience of
rendering to God his due, as well as to men theirs) shall give thanks
unto thy name when they find their cause pleaded with jealousy and
prosecuted with effect." The closing words, The upright shall dwell in
thy presence, denote both God's favour to them ("Thou shalt admit them
to dwell in thy presence in grace here, in glory hereafter, and it
shall be their safety and happiness") and their duty to God: "They
shall attend upon thee as servants that keep in the presence of their
masters, both to do them honour and to receive their commands." This is
true thanksgiving, even thanksliving; and this use we should make of
all our deliverance, we should serve God the more closely and
cheerfully.
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P S A L M S
PSALM CXLI.
David was in distress when he penned this psalm, pursued, it is most
likely, by Saul, that violent man. Is any distressed? Let him pray;
David did so, and had the comfort of it. I. He prays for God's
favourable acceptance, ver. 1, 2. II. For his powerful assistance, ver.
3, 4. III. That others might be instrumental of good to his soul, as he
hoped to be to the souls of others, ver. 5, 6. IV. That he and his
friends being now brought to the last extremity God would graciously
appear for their relief and rescue, ver. 7-10. The mercy and grace of
God are as necessary to us as they were to him, and therefore we should
be humbly earnest for them in singing this psalm.
Fervent Supplications.
A psalm of David.
1 Lord, I cry unto thee: make haste unto me; give ear unto my voice,
when I cry unto thee. 2 Let my prayer be set forth before thee as
incense; and the lifting up of my hands as the evening sacrifice. 3
Set a watch, O Lord, before my mouth; keep the door of my lips. 4
Incline not my heart to any evil thing, to practise wicked works with
men that work iniquity: and let me not eat of their dainties.
Mercy to accept what we do well, and grace to keep us from doing ill,
are the two things which we are here taught by David's example to pray
to God for.
I. David loved prayer, and he begs of God that his prayers might be
heard and answered, v. 1, 2. David cried unto God. His crying denotes
fervency in prayer; he prayed as one in earnest. His crying to God
denotes faith and fixedness in prayer. And what did he desire as the
success of his prayer? 1. That God would take cognizance of it: "Give
ear to my voice; let me have a gracious audience." Those that cry in
prayer may hope to be heard in prayer, not for their loudness, but
their liveliness. 2. That he would visit him upon it: Make haste unto
me. Those that know how to value God's gracious presence will be
importunate for it and humbly impatient of delays. He that believes
does not make haste, but he that prays may be earnest with God to make
haste. 3. That he would be well pleased with him in it, well pleased
with his praying and the lifting up of his hands in prayer, which
denotes both the elevation and enlargement of his desire and the
out-goings of his hope and expectation, the lifting up of the hand
signifying the lifting up of the heart, and being used instead of
lifting up the sacrifices which were heaved and waved before the Lord.
Prayer is a spiritual sacrifice; it is the offering up of the soul, and
its best affections, to God. Now he prays that this may be set forth
and directed before God as the incense which was daily burnt upon the
golden altar, and as the evening sacrifice, which he mentions rather
than the morning sacrifice, perhaps because this was an evening prayer,
or with an eye to Christ, who, in the evening of the world and in the
evening of the day, was to offer up himself a sacrifice of atonement,
and establish the spiritual sacrifices of acknowledgement, having
abolished all the carnal ordinances of the law. Those that pray in
faith may expect it will please God better than an ox or bullock. David
was now banished from God's court, and could not attend the sacrifice
and incense, and therefore begs that his prayer might be instead of
them. Note, Prayer is of a sweet-smelling savour to God, as incense,
which yet has no savour without fire; nor has prayer without the fire
of holy love and fervour.
II. David was in fear of sin, and he begs of God that he might be kept
from sin, knowing that his prayers would not be accepted unless he took
care to watch against sin. We must be as earnest for God's grace in us
as for his favour towards us. 1. He prays that he might not be
surprised into any sinful words (v. 3): "Set a watch, O Lord! before my
mouth, and, nature having made my lips to be a door to my words, let
grace keep that door, that no word may be suffered to go out which may
in any way tend to the dishonour of God or the hurt of others." Good
men know the evil of tongue-sins, and how prone they are to them (when
enemies are provoking we are in danger of carrying our resentment too
far, and of speaking unadvisedly, as Moses did, though the meekest of
men), and therefore they are earnest with God to prevent their speaking
amiss, as knowing that no watchfulness or resolution of their own is
sufficient for the governing of their tongues, much less of their
hearts, without the special grace of God. We must keep our mouths as
with a bridle; but that will not serve: we must pray to God to keep
them. Nehemiah prayed to the Lord when he set a watch, and so must we,
for without him the watchman walketh but in vain. 2. That he might not
be inclined to any sinful practices (v. 4): "Incline not my heart to
any evil thing; whatever inclination there is in me to sin, let it be
not only restrained, but mortified, by divine grace." The example of
those about us, and the provocations of those against us, are apt to
stir up and draw out corrupt inclinations. We are ready to do as others
do, and to think that if we have received injuries we may return them;
and therefore we have need to pray that we may never be left to
ourselves to practise any wicked work, either in confederacy with or in
opposition to the men that work iniquity. While we live in such an evil
world, and carry about with us such evil hearts, we have need to pray
that we may neither be drawn in by any allurement nor driven on by any
provocation to do any sinful thing. 3. That he might not be ensnared by
any sinful pleasures: "Let me not eat of their dainties. Let me not
join with them in their feasts and sports, lest thereby I be inveigled
into their sins." Better is a dinner of herbs, out of the way of
temptation, than a stalled ox in it. Sinners pretend to find dainties
in sin. Stolen waters are sweet; forbidden fruit is pleasant to the
eye. But those that consider how soon the dainties of sin will turn
into wormwood and gall, how certainly it will, at last, bite like a
serpent and sting like an adder, will dread those dainties, and pray to
God by his providence to take them out of their sight, and by his grace
to turn them against them. Good men will pray even against the sweets
of sin.
Reproofs of the Righteous; Complaints and Petitions.
5 Let the righteous smite me; it shall be a kindness: and let him
reprove me; it shall be an excellent oil, which shall not break my
head: for yet my prayer also shall be in their calamities. 6 When
their judges are overthrown in stony places, they shall hear my words;
for they are sweet. 7 Our bones are scattered at the grave's mouth,
as when one cutteth and cleaveth wood upon the earth. 8 But mine eyes
are unto thee, O God the Lord: in thee is my trust; leave not my soul
destitute. 9 Keep me from the snares which they have laid for me, and
the gins of the workers of iniquity. 10 Let the wicked fall into
their own nets, whilst that I withal escape.
Here, I. David desires to be told of his faults. His enemies reproached
him with that which was false, which he could not but complain of; yet,
at the same time, he desired his friends would reprove him for that
which was really amiss in him, particularly if there was any thing that
gave the least colour to those reproaches (v. 5): let the righteous
smite me; it shall be a kindness. The righteous God (so some); "I will
welcome the rebukes of his providence, and be so far from quarrelling
with them that I will receive them as tokens of love and improve them
as means of grace, and will pray for those that are the instruments of
my trouble." But it is commonly taken for the reproofs given by
righteous men; and it best becomes those that are themselves righteous
to reprove the unrighteousness of others, and from them reproof will be
best taken. But if the reproof be just, though the reprover be not so,
we must make a good use of it and learn obedience by it. We are here
taught how to receive the reproofs of the righteous and wise. 1. We
must desire to be reproved for whatever is amiss in us, or is done
amiss by us: "Lord, put it into the heart of the righteous to smite me
and reprove me. If my own heart does not smite me, as it ought, let my
friend do it; let me never fall under that dreadful judgment of being
let alone in sin." 2. We must account it a piece of friendship. We must
not only bear it patiently, but take it as a kindness; for reproofs of
instruction are the way of life (Prov. vi. 23), are means of good to
us, to bring us to repentance for the sins we have committed, and to
prevent relapses into sin. Though reproofs cut, it is in order to a
cure, and therefore they are much more desirable than the kisses of an
enemy (Prov. xxvii. 6) or the song of fools, Eccl. vii. 5. David
blessed God for Abigail's seasonable admonition, 1 Sam. xxv. 32. 3. We
must reckon ourselves helped and healed by it: It shall be as an
excellent oil to a wound, to mollify it and close it up; it shall not
break my head, as some reckon it to do, who could as well bear to have
their heads broken as to be told of their faults; but, says David, "I
am not of that mind; it is my sin that has broken my head, that has
broken my bones, Ps. li. 8. The reproof is an excellent oil, to cure
the bruises sin has given me. It shall not break my head, if it may but
help to break my heart." 4. We must requite the kindness of those that
deal thus faithfully, thus friendly with us, at least by our prayers
for them in their calamities, and hereby we must show that we take it
kindly. Dr. Hammond gives quite another reading of this verse:
"Reproach will bruise me that am righteous, and rebuke me; but that
poisonous oil shall not break my head (shall not destroy me, shall not
do me the mischief intended), for yet my prayer shall be in their
mischiefs, that God would preserve me from them, and my prayer shall
not be in vain."
II. David hopes his persecutors will, some time or other, bear to be
told of their faults, as he was willing to be told of his (v. 6): "When
their judges" (Saul and his officers who judged and condemned David,
and would themselves be sole judges) "are overthrown in stony places,
among the rocks in the wilderness, then they shall hear my words, for
they are sweet." Some think this refers to the relentings that were in
Saul's breast when he said, with tears, Is this thy voice, my son
David? 1 Sam. xxiv. 16; xxvi. 21. Or we may take it more generally:
even judges, great as they are, may come to be overthrown. Those that
make the greatest figure in this world do not always meet with level
smooth ways through it. And those that slighted the word of God before
will relish it, and be glad of it, when they are in affliction, for
that opens the ear to instruction. When the world is bitter the word is
sweet. Oppressed innocency cannot gain a hearing with those that live
in pomp and pleasure, but when they come to be overthrown themselves
they will have more compassionate thoughts of the afflicted.
III. David complains of the great extremity to which he and his friends
were reduced (v. 7): Our bones are scattered at the grave's mouth, out
of which they are thrown up, so long have we been dead, or into which
they are ready to be thrown, so near are we to the pit; and they are as
little regarded as chips among the hewers of wood, which are thrown in
neglected heaps: As one that cuts and cleaves the earth (so some read
it), alluding to the ploughman who tears the earth in pieces with his
plough-share, Ps. cxxix. 3. Can these dry bones live?
IV. David casts himself upon God, and depends upon him for deliverance:
"But my eyes are unto thee (v. 8); for, when the case is ever so
deplorable, thou canst redress all the grievances. From thee I expect
relief, bad as things are, and in thee is my trust." Those that have
their eye towards God may have their hopes in him.
V. He prays that God would succour and relieve him as his necessity
required. 1. That he would comfort him: "Leave not my soul desolate and
destitute; still let me see where my help is." 2. That he would prevent
the designs of his enemies against him (v. 9): "Keep me from being
taken in the snare they have laid for me; give me to discover it and to
evade it." Be the gin placed with ever so much subtlety, God can and
will secure his people from being taken in it. 3. That God would, in
justice, turn the designs of his enemies upon themselves, and, in
mercy, deliver him from being ruined by them (v. 10): let the wicked
fall into their own net, the net which, intentionally, they procured
for me, but which, meritoriously, they prepared for themselves. Nec lex
est justioir ulla quam necis artifices arte perire sua--No law can be
more just than that the architects of destruction should perish by
their own contrivances. All that are bound over to God's justice are
held in the cords of their own iniquity. But let me at the same time
obtain a discharge. The entangling and ensnaring of the wicked
sometimes prove the escape and enlargement of the righteous.
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P S A L M S
PSALM CXLII.
This psalm is a prayer, the substance of which David offered up to God
when he was forced by Saul to take shelter in a cave, and which he
afterwards penned in this form. Here is, I. The complaint he makes to
God (ver. 1, 2) of the subtlety, strength, and malice, of his enemies
(ver. 3, 6), and the coldness and indifference of his friends, ver. 4.
II. The comfort he takes in God that he knew his case (ver. 3) and was
his refuge, ver. 5. III. His expectation from God that he would hear
and deliver him, ver. 6, 7. IV His expectation from the righteous that
they would join with him in praises, ver. 7. Those that are troubled in
mind, body, or estate, may, in singing this psalm (if they sing it in
some measure with David's spirit), both warrant his complaints and
fetch in his comforts.
David's Complaints.
Maschil of David. A prayer when he was in the cave.
1 I cried unto the Lord with my voice; with my voice unto the Lord did
I make my supplication. 2 I poured out my complaint before him; I
showed before him my trouble. 3 When my spirit was overwhelmed within
me, then thou knewest my path. In the way wherein I walked have they
privily laid a snare for me.
Whether it was in the cave of Adullam, or that of Engedi, that David
prayed this prayer, is not material; it is plain that he was in
distress. It was a great disgrace to so great a soldier, so great a
courtier, to be put to such shifts for his own safety, and a great
terror to be so hotly pursued and every moment in expectation of death;
yet then he had such a presence of mind as to pray this prayer, and,
wherever he was, still had his religion about him. Prayers and tears
were his weapons, and, when he durst not stretch forth his hands
against his prince, he lifted them up to his God. There is no cave so
deep, so dark, but we may out of it send up our prayers, and our souls
in prayer, to God. He calls this prayer Maschil--a psalm of
instruction, because of the good lessons he had himself learnt in the
cave, learnt on his knees, which he desired to teach others. In these
verses observe,
I. How David complained to God, v. 1, 2. When the danger was over he
was not ashamed to own (as great spirits sometimes are) the fright he
had been in and the application he had made to God. Let no men of the
first rank think it any diminution or disparagement to them, when they
are in affliction, to cry to God, and to cry like children to their
parents when any thing frightens them. David poured out his complaint,
which denotes a free and full complaint; he was copious and particular
in it. His heart was as full of his grievances as it could hold, but he
made himself easy by pouring them out before the Lord; and this he did
with great fervency: He cried unto the Lord with his voice, with the
voice of his mind (so some think), for, being hidden in the cave, he
durst not speak with an audible voice, lest that should betray him; but
mental prayer is vocal to God, and he hears the groanings which cannot,
or dare not, be uttered, Rom. viii. 26. Two things David laid open to
God, in this complaint:--1. His distress. He exhibited a remonstrance
or memorial of his case: I showed before him my trouble, and all the
circumstances of it. He did not prescribe to God, nor show him his
trouble, as if God did not know it without his showing; but as one that
put a confidence in God, desired to keep up communion with him, and was
willing to refer himself entirely to him, he unbosomed himself to him,
humbly laid the matter before him, and then cheerfully left it with
him. We are apt to show our trouble too much to ourselves, aggravating
it, and poring upon it, which does us no service, whereas by showing it
to God we might cast the care upon him who careth for us, and thereby
ease ourselves. Nor should we allow of any complaint to ourselves or
others which we cannot with due decency and sincerity of devotion make
to God, and stand to before him. 2. His desire. When he made his
complaint he made his supplication (v. 1), not claiming relief as a
debt, but humbly begging it as a favour. Complainants must be
suppliants, for God will be sought unto.
II. What he complained of: "In the way wherein I walked, suspecting no
danger, have they privily laid a snare for me, to entrap me." Saul gave
Michal his daughter to David on purpose that she might be a snare to
him, 1 Sam. xviii. 21. This he complains of to God, that every thing
was done with a design against him. If he had gone out of his way, and
met with snares, he might have thanked himself; but when he met with
them in the way of his duty he might with humble boldness tell God of
them.
III. What comforted him in the midst of these complaints (v. 3): "When
my spirit was overwhelmed within me, and ready to sink under the burden
of grief and fear, when I was quite at a loss and ready to despair,
then thou knewest my path, that is, then it was a pleasure to me to
think that thou knewest it. Thou knewest my sincerity, the right path
which I have walked in, and that I am not such a one as my persecutors
represent me. Thou knewest my condition in all the particulars of it;
when my spirit was so overwhelmed that I could not distinctly show it,
this comforted me, that thou knewest it, Job xxiii. 10. Thou knewest
it, that is, thou didst protect, preserve, and secure it," Ps. xxxi. 7;
Deut. ii. 7.
Complaints and Petitions.
4 I looked on my right hand, and beheld, but there was no man that
would know me: refuge failed me; no man cared for my soul. 5 I cried
unto thee, O Lord: I said, Thou art my refuge and my portion in the
land of the living. 6 Attend unto my cry; for I am brought very low:
deliver me from my persecutors; for they are stronger than I. 7 Bring
my soul out of prison, that I may praise thy name: the righteous shall
compass me about; for thou shalt deal bountifully with me.
The psalmist here tells us, for our instruction, 1. How he was disowned
and deserted by his friends, v. 4. When he was in favour at court he
seemed to have a great interest, but when he was made an out-law, and
it was dangerous for any one to harbour him (witness Ahimelech's fate),
then no man would know him, but every body was shy of him. He looked on
his right hand for an advocate (Ps. cix. 31), some friend or other to
speak a good word for him; but, since Jonathan's appearing for him had
like to have cost him his life, nobody was willing to venture in
defence of his innocency, but all were ready to say they knew nothing
of the matter. He looked round to see if any would open their doors to
him; but refuge failed him. None of all his old friends would give him
a night's lodging, or direct him to any place of secresy and safety.
How many good men have been deceived by such swallow-friends, who are
gone when winter comes! David's life was exceedingly precious, and yet,
when he was unjustly proscribed, no man cared for it, nor would move a
hand for the protection of it. Herein he was a type of Christ, who, in
his sufferings for us, was forsaken of all men, even of his own
disciples, and trod the wine-press alone, for there was none to help,
none to uphold, Isa. lxiii. 5. 2. How he then found satisfaction in
God, v. 5. Lovers and friends stood aloof from him, and it was in vain
to call to them. "But," said he, "I cried unto thee, O Lord! who
knowest me, and carest for me, when none else will, and wilt not fail
me nor forsake me when men do;" for God is constant in his love. David
tells us what he said to God in the cave: "Thou art my refuge and my
portion in the land of the living; I depend upon thee to be so, my
refuge to save me from being miserable, my portion to make me happy.
The cave I am in is but a poor refuge. Lord, thy name is the strong
tower that I run into. Thou art my refuge, in whom alone I shall think
myself safe. The crown I am in hopes of is but a poor portion; I can
never think myself well provided for till I know that the Lord is the
portion of my inheritance and of my cup." Those who in sincerity take
the Lord for their God shall find him all-sufficient both as a refuge
and as a portion, so that, as no evil shall hurt them, so no good shall
be wanting to them; and they may humbly claim their interest: "Lord,
thou art my refuge and my portion; every thing else is a refuge of lies
and a portion of no value. Thou art so in the land of the living, that
is, while I live and have my being, whether in this world or in a
better." There is enough in God to answer all the necessities of this
present time. We live in a world of dangers and wants; but what danger
need we fear if God is our refuge, or what wants if he be our portion?
Heaven, which alone deserves to be called the land of the living, will
be to all believers both a refuge and a portion. 3. How, in this
satisfaction, he addressed himself to God (v. 5, 6): "Lord, give a
gracious ear to my cry, the cry of my affliction, the cry of my
supplication, for I am brought very low, and, if thou help me not, I
shall be quite sunk. Lord, deliver me from my persecutors, either tie
their hands or turn their hearts, break their power or blast their
projects, restrain them or rescue me, for they are stronger than I, and
it will be thy honour to take part with the weakest. Deliver me from
them, or I shall be ruined by them, for I am not yet myself a match for
them. Lord, bring my soul out of prison, not only bring me safe out of
this cave, but bring me out of all my perplexities." We may apply it
spiritually: the souls of good men are often straitened by doubts and
fears, cramped and fettered through the weakness of faith and the
prevalency of corruption; and it is then their duty and interest to
apply themselves to God, and beg of him to set them at liberty and to
enlarge their hearts, that they may run the way of his commandments. 4.
How much he expected his deliverance would redound to the glory of God.
(1.) By his own thanksgivings, into which his present complaints would
then be turned: "Bring my soul out of prison, not that I may enjoy
myself and my friends and live at ease, no, nor that I may secure my
country, but that I may praise thy name." This we should have an eye
to, in all our prayers to God for deliverance out of trouble, that we
may have occasion to praise God and may live to his praise. This is the
greatest comfort of temporal mercies that they furnish us with matter,
and give us opportunity, for the excellent duty of praise. (2.) By the
thanksgivings of many on his behalf (2 Cor. i. 11): "When I am enlarged
the righteous shall encompass me about; for my cause they shall make
thee a crown of praise, so the Chaldee. They shall flock about me to
congratulate me on my deliverance, to hear my experiences, and to
receive (Maschil) instructions from me; they shall encompass me, to
join with me in my thanksgivings, because thou shalt have dealt
bountifully with me." Note, The mercies of others ought to be the
matter of our praises to God; and the praises of others, on our behalf,
ought to be both desired and rejoiced in by us.
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P S A L M S
PSALM CXLIII.
This psalm, as those before, is a prayer of David, and full of
complaints of the great distress and danger he was in, probably when
Saul persecuted him. He did not only pray in that affliction, but he
prayed very much and very often, not the same over again, but new
thoughts. In this psalm, I. He complains of his troubles, through the
oppression of his enemies (ver. 3) and the weakness of his spirit under
it, which was ready to sink notwithstanding the likely course he took
to support himself, ver. 4, 5. II. He prays, and prays earnestly (ver.
6), 1. That God would hear him, ver. 1-7. 2. That he would not deal
with him according to his sins, ver. 2. 3. That he would not hide his
face from him (ver. 7), but manifest his favour to him, ver. 8. 4. That
he would guide and direct him in the way of his duty (ver. 8, 10) and
quicken him in it, ver. 11. 5. That he would deliver him out of his
troubles, ver. 9, 11. 6. That he would in due time reckon with his
persecutors, ver. 12. We may more easily accommodate this psalm to
ourselves, in the singing of it, because most of the petitions in it
are for spiritual blessings (which we all need at all times), mercy and
grace.
Complaints and Petitions.
A psalm of David.
1 Hear my prayer, O Lord, give ear to my supplications: in thy
faithfulness answer me, and in thy righteousness. 2 And enter not
into judgment with thy servant: for in thy sight shall no man living be
justified. 3 For the enemy hath persecuted my soul; he hath smitten
my life down to the ground; he hath made me to dwell in darkness, as
those that have been long dead. 4 Therefore is my spirit overwhelmed
within me; my heart within me is desolate. 5 I remember the days of
old; I meditate on all thy works; I muse on the work of thy hands. 6
I stretch forth my hands unto thee: my soul thirsteth after thee, as a
thirsty land. Selah.
Here, I. David humbly begs to be heard (v. 1), not as if he questioned
it, but he earnestly desired it, and was in care about it, for, having
desired it, and was in care about it, for having directed his prayer,
he looked up to see how it sped, Hab. ii. 1. He is a suppliant to his
God, and he begs that his requests may be granted: Hear my prayer; give
ear to my supplications. He is an appellant against his persecutors,
and he begs that his case may be brought to hearing and that God will
give judgment upon it, in his faithfulness and righteousness, as the
Judge of right and wrong. Or, "Answer my petitions in thy faithfulness,
according to the promises thou hast made, which thou wilt be just to."
We have no righteousness of our own to plead, and therefore must plead
God's righteousness, the word of promise which he has freely given us
and caused us to hope in.
II. He humbly begs not to be proceeded against in strict justice, v. 2.
He seems here, if not to correct, yet to explain, his plea (v. 1),
Deliver me in thy righteousness; "I mean," says he, "the righteous
promises of the gospel, not the righteous threatenings of the law; if I
be answered according to the righteousness of this broken covenant of
innocency, I am quite undone;" and therefore, 1. His petition is,
"Enter not into judgment with thy servant; do not deal with me in
strict justice, as I deserve to be dealt with." In this prayer we must
own ourselves to be God's servants, bound to obey him, accountable to
him, and solicitous to obtain his favour, and we must approve ourselves
to him. We must acknowledge that in many instances we have offended
him, and have come short of our duty to him, that he might justly
enquire into our offences, and proceed against us for them according to
law, and that, if he should do so, judgment would certainly go against
us; we have nothing to move in arrest or mitigation of it, but
execution would be taken out and awarded and then we should be ruined
for ever. But we must encourage ourselves with a hope that there is
mercy and forgiveness with God, and be earnest with him for the benefit
of that mercy. "Enter not into judgment with thy servant, for thou hast
already entered into judgment with thy Son, and laid upon him the
iniquity of us all. Enter not into judgment with thy servant, for thy
servant enters into judgment with himself;" and, if we will judge
ourselves, we shall not be judged. 2. His plea is, "In thy sight shall
no man living be justified upon those terms, for no man can plead
innocency nor any righteousness of his own, either that he has not
sinned or that he does not deserve to die for his sins; nor that he has
any satisfaction of his own to offer;" nay, if God contend with us, we
are not able to answer him for one of a thousand, Job ix. 3; xv. 20.
David, before he prays for the removal of his trouble, prays for the
pardon of his sin, and depends upon mere mercy for it.
III. He complains of the prevalency of his enemies against him (v. 3):
"Saul, that great enemy, has persecuted my soul, sought my life, with a
restless malice, and has carried the persecution so far that he has
already smitten it down to the ground. Though I am not yet under
ground, I am struck to the ground, and that is next door to it; he has
forced me to dwell in darkness, not only in dark caves, but in dark
thoughts and apprehensions, in the clouds of melancholy, as helpless
and hopeless as those that have been long dead. Lord, let me find mercy
with thee, for I find no mercy with men. They condemn me; but, Lord, do
not thou condemn me. Am not I an object of thy compassion, fit to be
appeared for; and is not my enemy an object of thy displeasure, fit to
be appeared against?"
IV. He bemoans the oppression of his mind, occasioned by his outward
troubles (v. 4): Therefore is my spirit overpowered and overwhelmed
within me, and I am almost plunged in despair; when without are
fightings within are fears, and those fears greater tyrants and
oppressors than Saul himself and not so easily out-run. It is sometimes
the lot of the best men to have their spirits for a time almost
overwhelmed and their hearts desolate, and doubtless it is their
infirmity. David was not only a great saint, but a great soldier, and
yet even he was sometimes ready to faint in a day of adversity. Howl,
fir-trees, if the cedars be shaken.
V. He applies himself to the use of proper means for the relief of his
troubled spirit. He had no force to muster up against the oppression of
the enemy, but, if he can keep possession of nothing else, he will do
what he can to keep possession of his own soul and to preserve his
inward peace. In order to this, 1. He looks back, and remembers the
days of old (v. 5), God's former appearances for his afflicted people
and for him in particular. It has been often a relief to the people of
God in their straits to think of the wonders which their fathers told
them of, Ps. lxxvii. 5, 11. 2. He looks round, and takes notice of the
works of God in the visible creation, and the providential government
of the world: I meditate on all thy works. Many see them, but do not
see the footsteps of God's wisdom, power, and goodness in them, and do
not receive the benefit they might by them because they do not meditate
upon them; they do not dwell on that copious curious subject, but soon
quit it, as if they had exhausted it, when they have scarcely touched
upon it. I muse on, or (as some read it) I discourse of, the operation
of thy hands, how great, how good, it is! The more we consider the
power of God the less we shall fear the face or force of man, Isa. li.
12, 13. 3. He looks up with earnest desires towards God and his favour
(v. 6): "I stretch forth my hands unto thee, as one begging an alms,
and big with expectation to receive something great, standing ready to
lay hold on it and bid it welcome. My soul thirsteth after thee; it is
to thee (so the word is), entire for thee, intent on thee; it is as a
thirsty land, which, being parched with excessive heat, gapes for rain;
so do I need, so do I crave, the support and refreshment of divine
consolations under my afflictions, and nothing else will relieve me."
This is the best course we can take when our spirits are overwhelmed;
and justly do those sink under their load who will not take such a
ready way as this to ease themselves.
Prayers for Divine Grace.
7 Hear me speedily, O Lord: my spirit faileth: hide not thy face from
me, lest I be like unto them that go down into the pit. 8 Cause me to
hear thy lovingkindness in the morning; for in thee do I trust: cause
me to know the way wherein I should walk; for I lift up my soul unto
thee. 9 Deliver me, O Lord, from mine enemies: I flee unto thee to
hide me. 10 Teach me to do thy will; for thou art my God: thy spirit
is good; lead me into the land of uprightness. 11 Quicken me, O Lord,
for thy name's sake: for thy righteousness' sake bring my soul out of
trouble. 12 And of thy mercy cut off mine enemies, and destroy all
them that afflict my soul: for I am thy servant.
David here tells us what he said when he stretched forth his hands unto
God; he begins not only as one in earnest, but as one in haste: "Hear
me speedily, and defer no longer, for my spirit faileth. I am just
ready to faint; reach the cordial--quickly, quickly, or I am gone." It
was not a haste of unbelief, but of vehement desire and holy love. Make
haste, O God! to help me. Three things David here prays for:--
I. The manifestations of God's favour towards him, that God would be
well pleased with him and let him know that he was so; this he prefers
before any good, Ps. iv. 6. 1. He dreads God's frowns: "Lord, hide not
thy face from me; Lord, be not angry with me, do not turn from me, as
we do from one we are displeased with; Lord, let me not be left under
the apprehensions of thy anger or in doubt concerning thy favour; if I
have thy favour, let it not be hidden from me." Those that have the
truth of grace cannot but desire the evidence of it. He pleads the
wretchedness of his case if God withdrew from him: "Lord, let me not
lie under thy wrath, for then I am like those that go down to the pit,
that is, down to the grave (I am a dead man, weak, and pale, and
ghastly; thy frowns are worse than death), or down to hell, the
bottomless pit." Even those who through grace are delivered from going
down to the pit may sometimes, when the terrors of the Almighty set
themselves in array against them, look like those who are going to the
pit. Disconsolate saints have sometimes cried out of the wrath of God,
as if they had been damned sinners, Job vi. 4; Ps. lxxxviii. 6. 2. He
entreats God's favour (v. 8): Cause me to hear thy lovingkindness in
the morning. He cannot but think that God has a kindness for him, that
he has some kind things to say to him, some good words and comfortable
words; but the present hurry of his affairs, and tumult of his spirits,
drowned those pleasing whispers; and therefore he begs, "Lord, do not
only speak kindly to me, but cause me to hear it, to hear joy and
gladness," Ps. li. 8. God speaks to us by his word and by his
providence, and in both we should desire and endeavour to hear his
lovingkindness (Ps. cvii. 43), that we may set that always before us:
"Cause me to hear it in the morning, every morning; let my waking
thoughts be of God's lovingkindness, that the sweet relish of that may
abide upon my spirits all the day long." His plea is, "For in thee do I
trust, and in thee only; I look not for comfort in any other." God's
goodness is commonly wrought for those who trust in him (Ps. xxxi. 8),
who by faith draw it out.
II. The operations of God's grace in him. Those he is as earnest for as
for the tokens of God's favour to him, and so should we be. He prays,
1. That he might be enlightened with the knowledge of God's will; and
this is the first work of the Spirit, in order to his other works, for
God deals with men as men, as reasonable creatures. Here are three
petitions to this effect:-- (1.) Cause me to know the way wherein I
should walk. Sometimes those that are much in care to walk right are in
doubt, and in the dark, which is the right way. Let them come boldly to
the throne of grace, and beg of God, by his word, and Spirit, and
providence, to show them the way, and prevent their missing it. A good
man does not ask what is the way in which he must walk, or in which is
the most pleasant walking, but what is the right way, the way in which
he should walk. He pleads, "I lift up my soul unto thee, to be moulded
and fashioned according to thy will." He did not only importunately,
but impartially, desire to know his duty; and those that do so shall be
taught. (2.) "Teach me to do thy will, not only show me what thy will
is, but teach me how to do it, how to turn my hand dexterously to my
duty." It is the desire and endeavour of all God's faithful servants to
know and to do his will, and to stand complete in it. He pleads, "Thou
art my God, and therefore my oracle, by whom I may expect to be
advised--my God, and therefore my ruler, whose will I desire to do." If
we do in sincerity take God for our God, we may depend upon him to
teach us to do his will, as a master does his servant. (3.) Lead me
into the land of uprightness, into the communion of saints, that
pleasant land of the upright, or into a settled course of holy living,
which will lead to heaven, that land of uprightness where holiness will
be in perfection, and he that is holy shall be holy still. We should
desire to be led, and kept safe, to heaven, not only because it is a
land of blessedness, but because it is a land of uprightness; it is the
perfection of grace. We cannot find the way that will bring us to that
land unless God show us, nor go in that way unless he take us by the
hand and lead us, as we lead those that are weak, or lame, or timorous,
or dim-sighted; so necessary is the grace of God, not only to put us
into the good way, but to keep us and carry us on in it. The plea is,
"Thy Spirit is good, and able to make me good," good and willing to
help those that are at a loss. Those that have the Lord for their God
have his Spirit for their guide; and it is both their character and
their privilege that they are led by the Spirit.
2. He prays that he might be enlivened to do his will (v. 11): "Quicken
me, O Lord!--quicken my devotions, that they may be lively; quicken me
to my duty, and quicken me in it; and this for thy name's sake." The
best saints often find themselves dull, and dead, and slow, and
therefore pray to God to quicken them.
III. The appearance of God's providence for him, 1. That God would, in
his own way and time, give him rest from his troubles (v. 9): "Deliver
me, O Lord! from my enemies, that they may not have their will against
me; for I flee unto thee to hide me; I trust to thee to defend me in my
trouble, and therefore to rescue me out of it." Preservations are
pledges of salvation, and those shall find God their hiding-place who
by faith make him such. He explains himself (v. 11): "For thy
righteousness-sake, bring my soul out of trouble, for thy promise-sake,
nay, for thy mercy-sake" (for some by righteousness understand kindness
and goodness); "do not only deliver me from my outward trouble, but
from the trouble of my soul, the trouble that threatens to overwhelm my
spirit. Whatever trouble I am in, Lord, let not my heart be troubled,"
John xiv. 1. 2. That he would reckon with those that were the
instruments of his trouble (v. 12): "Of thy mercy to me cut off my
enemies, that I may be no longer in fear of them; and destroy all
those, whoever they be, how numerous, how powerful, soever, who afflict
my soul, and create vexation to that; for I am thy servant, and am
resolved to continue such, and therefore may expect to be owned and
protected in thy service." This prayer is a prophecy of the utter
destruction of all the impenitent enemies of Jesus Christ and his
kingdom, who will not have him to reign over them, who grieve his
Spirit, and afflict his soul, by afflicting his people, in whose
afflictions he is afflicted.
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P S A L M S
PSALM CXLIV.
The four preceding psalms seem to have been penned by David before his
accession to the crown, when he was persecuted by Saul; this seems to
have been penned afterwards, when he was still in trouble (for there is
no condition in this world privileged with an exemption from trouble),
the neighbouring nations molesting him and giving him disturbance,
especially the Philistines, 2 Sam. v. 17. In this psalm, I. He
acknowledges, with triumph and thankfulness, the great goodness of God
to him in advancing him to the government , ver. 1-4. II. He prays to
God to help him against the enemies who threatened him, ver. 5-8 and
again ver. 11. III. He rejoices in the assurance of victory over them,
ver. 9, 10. IV. He prays for the prosperity of his own kingdom, and
pleases himself with the hopes of it, ver. 12-15. In singing this psalm
we may give God the glory of our spiritual privileges and advancements,
and fetch in help from him against our spiritual enemies; we may pray
for the prosperity of our souls, of our families, and of our land; and,
in the opinion of some of the Jewish writers, we may refer the psalm to
the Messiah and his kingdom.
Grateful Acknowledgments of Divine Goodness; Prayer for Success against
Enemies.
A psalm of David.
1 Blessed be the Lord my strength, which teacheth my hands to war, and
my fingers to fight: 2 My goodness, and my fortress; my high tower,
and my deliverer; my shield, and he in whom I trust; who subdueth my
people under me. 3 Lord, what is man, that thou takest knowledge of
him! or the son of man, that thou makest account of him! 4 Man is
like to vanity: his days are as a shadow that passeth away. 5 Bow thy
heavens, O Lord, and come down: touch the mountains, and they shall
smoke. 6 Cast forth lightning, and scatter them: shoot out thine
arrows, and destroy them. 7 Send thine hand from above; rid me, and
deliver me out of great waters, from the hand of strange children; 8
Whose mouth speaketh vanity, and their right hand is a right hand of
falsehood.
Here, I. David acknowledges his dependence upon God and his obligations
to him, v. 1, 2. A prayer for further mercy is fitly begun with a
thanksgiving for former mercy; and when we are waiting upon God to
bless us we should stir up ourselves to bless him. He gives to God the
glory of two things:--
1. What he was to him: Blessed be the Lord my rock (v. 1), my goodness,
my fortress, v. 2. He has in the covenant engaged himself to be so, and
encouraged us, accordingly, to depend upon him; all the saints, who by
faith have made him theirs, have found him not only to answer but to
out do their expectations. David speaks of it here as the matter of his
trust, and that which made him easy, as the matter of his triumph, and
that which made him glad, and in which he gloried. See how he
multiplies words to express the satisfaction he had in God and his
interest in him. (1.) "He is my strength, on whom I stay, and from whom
I have power both for my work and for my warfare, my rock to build on,
to take shelter in." Even when we are weak we may be strong in the Lord
and in the power of his might. (2.) "My goodness, not only good to me,
but my chief good, in whose favour I place my felicity, and who is the
author of all the goodness that is in me, and from whom comes every
good and perfect gift." (3.) "My fortress, and my high tower, in whom I
think myself as safe as ever any prince thought himself in a castle or
strong-hold." David had formerly sheltered himself in strong-holds at
En-gedi (1 Sam. xxiii. 29), which perhaps were natural fastnesses. He
had lately made himself master of the strong-hold of Zion, which was
fortified by art, and he dwelt in the fort (2 Sam. v. 7, 9), but he
depends not on these. "Lord," says he, "thou art my fortress and my
high tower." The divine attributes and promises are fortifications to a
believer, far exceeding those either of nature or art. (4.) My
deliverer, and, as it is in the original, very emphatically, my
deliverer to me, "not only a deliverer I have interest in, but who is
always nigh unto me and makes all my deliverances turn to my real
benefit." (5.) "My shield, to guard me against all the malignant darts
that my enemies let fly at me, not only my fortress at home, but my
shield abroad in the field of battle." Wherever a believer goes he
carries his protection along with him. Fear not, Abram, I am thy
shield.
2. What he had done for him. He was bred a shepherd, and seems not to
have been designed by his parents, or himself for any thing more. But,
(1.) God had made him a soldier. His hands had been used to the crook
and his fingers to the harp, but God taught his hands to war and his
fingers to fight, because he designed him for Israel's champion; and
what God calls men to he either finds them or makes them fit for. Let
the men of war give God the glory of all their military skill; the same
that teaches the meanest husbandman his art teaches the greatest
general his. It is a pity that any whose fingers God has taught to
fight should fight against him or his kingdom among men. Those have
special reason to acknowledge God with thankfulness who prove to be
qualified for services which they themselves never thought of. (2.) God
had made him a sovereign prince, had taught him to wield the sceptre as
well as the sword, to rule as well as fight, the harder and nobler art
of the two: He subdueth my people under me. The providence of God is to
be acknowledged in making people subject to their prince, and so
preserving the order and benefit of societies. There was a special hand
of God inclining the people of Israel to be subject to David, pursuant
to the promise God had made him; and it was typical of that great act
of divine grace, the bringing of souls into subjection to the Lord
Jesus and making them willing in the day of his power.
II. He admires God's condescension to man and to himself in particular
(v. 3, 4): "Lord, what is man, what a poor little thing is he, that
thou takest knowledge of him, that thou makest account of him, that he
falls so much under thy cognizance and care, and that thou hast such a
tender regard to any of that mean and worthless race as thou hast had
to me!" Considering the many disgraces which the human nature lies
under, we have reason to admire the honours God has put upon mankind in
general (the saints especially, some in a particular manner, as David)
and upon the Messiah (to whom those words are applied, Heb. ii. 6), who
was highly exalted because he humbled himself to be found in fashion as
a man, and has authority to execute judgment because he is the Son of
man. A question to this purport David asked (Ps. viii. 4), and he
illustrated the wonder by the consideration of the great dignity God
has placed man in (Ps. viii. 5), Thou hast crowned him with glory and
honour. Here he illustrates it by the consideration of the meanness and
mortality of man, notwithstanding the dignity put upon him (v. 4): Man
is like to vanity; so frail is he, so weak, so helpless, compassed
about with so many infirmities, and his continuance here so very short
and uncertain, that he is as like as may be to vanity itself. Nay, he
is vanity, he is so at his best estate. His days have little substance
in them, considering how many of the thoughts and cares of an immortal
soul are employed about a poor dying body; they are as a shadow, dark
and flitting, transitory and finishing with the sun, and, when that
sets, resolving itself into all shadow. They are as a shadow that
passeth away, and there is no loss of it. David puts himself into the
number of those that are thus mean and despicable.
III. He begs of God to strengthen him and give him success against the
enemies that invaded him, v. 5-8. He does not specify who they were
that he was in fear of, but says, Scatter them, destroy them. God knew
whom he meant, though he did not name them. But afterwards he describes
them (v. 7, 8): "They are strange children, Philistines, aliens, bad
neighbours to Israel, heathens, whom we are bound to be strange to and
not to make any leagues with, and who therefore carry it strangely
towards us." Notwithstanding the advantages with which God had blessed
David's arms against them, they were still vexatious and treacherous,
and men that one could put no confidence in: "One cannot take their
word, for their mouth speaketh vanity; nay, if they give their hand
upon it, or offer their hand to help you, there is no trusting them;
for their right hand is a right hand of falsehood." Against such as
these we cannot defend ourselves, but we may depend on the God of truth
and justice, who hates falsehood, to defend us from them. 1. David
prays that God would appear, that he would do something extraordinary,
for the conviction of those who preferred their dunghill-deities before
the God of Israel (v. 5): "Bow thy heavens, O Lord! and make it evident
that they are indeed thine, and that thou art the Lord of them, Isa.
lxvi. 1. Let thy providence threaten my enemies, and look black upon
them, as the clouds do on the earth when they are thick, and hang very
low, big with a storm. Fight against those that fight against us, so
that it may visibly appear that thou art for us. Touch the mountains,
our strong and stately enemies, and let them smoke. Show thyself by the
ministry of thy angels, as thou didst upon Mount Sinai." 2. That he
would appear against his enemies, that he would fight from heaven
against them, as sometimes he had done, by lightnings, which are his
arrows (his fiery darts, against which the hardest steel is no armour
of proof, so penetrating is the force of lightning), that he himself
would shoot these arrows, who, we are sure, never misses his mark, but
hits where he aims. 3. That he would appear for him, v. 7. He begs for
their destruction, in order to his own deliverance and the repose of
his people: "Send thy hand, thy power, from above, for that way we look
for help; rid me and deliver me out of these great waters that are
ready to overflow me." God's time to help his people is when they are
sinking and all other helps fail.
Thanksgiving and Petitions; National Happiness Desired.
9 I will sing a new song unto thee, O God: upon a psaltery and an
instrument of ten strings will I sing praises unto thee. 10 It is he
that giveth salvation unto kings: who delivereth David his servant from
the hurtful sword. 11 Rid me, and deliver me from the hand of strange
children, whose mouth speaketh vanity, and their right hand is a right
hand of falsehood: 12 That our sons may be as plants grown up in
their youth; that our daughters may be as corner stones, polished after
the similitude of a palace: 13 That our garners may be full,
affording all manner of store: that our sheep may bring forth thousands
and ten thousands in our streets: 14 That our oxen may be strong to
labour; that there be no breaking in, nor going out; that there be no
complaining in our streets. 15 Happy is that people, that is in such
a case: yea, happy is that people, whose God is the Lord.
The method is the same in this latter part of the psalm as in the
former; David first gives glory to God and then begs mercy from him.
I. He praises God for the experiences he had had of his goodness to him
and the encouragements he had to expect further mercy from him, v. 9,
10. In the midst of his complaints concerning the power and treachery
of his enemies, here is a holy exultation in his God: I will sing a new
song to thee, O God! a song of praise for new mercies, for those
compassions that are new every morning. Fresh favours call for fresh
returns of thanks; nay, we must praise God for the mercies we hope for
by his promise as well as those we have received by his providence, 2
Chron. xx. 20, 21. He will join music with his songs of praise, to
express and excite his holy joy in God; he will praise God upon a
psaltery of ten strings, in the best manner, thinking all little enough
to set forth the praises of God. He tells us what this new song shall
be (v. 10): It is he that giveth salvation unto kings. This intimates,
1. That great kings cannot save themselves without him. Kings have
their life-guards, and have armies at command, and all the means of
safety that can be devised; but, after all, it is God that gives them
their salvation, and secures them by those means, which he could do, if
there were occasion, without them, Ps. xxxiii. 16. Kings are the
protectors of their people, but it is God that is their protector. How
much service do they owe him then with their power who gives them all
their salvations! 2. That good kings, who are his ministers for the
good of their subjects, shall be protected and saved by him. He has
engaged to give salvation to those kings that are his subjects and rule
for him; witness the great things he had done for David his servant,
whom he had many a time delivered from the hurtful sword, to which
Saul's malice, and his own zeal for the service of his country, had
often exposed him. This may refer to Christ the Son of David, and then
it is a new song indeed, a New-Testament song. God delivered him from
the hurtful sword, upheld him as his servant, and brought him off a
conqueror over all the powers of darkness, Isa. xlii. 1; xlix. 8. To
him he gave salvation, not for himself only, but for us, raising him up
to be a horn of salvation.
II. He prays for the continuance of God's favour.
1. That he might be delivered from the public enemies, v. 11. Here he
repeats his prayer and plea, v. 7, 8. His persecutors were still of the
same character, false and perfidious, and who would certainly
over-reach an honest man and be too hard for him: "Therefore, Lord, do
thou deliver me from them, for they are a strange sort of people."
2. That he might see the public peace and prosperity: "Lord, let us
have victory, that we may have quietness, which we shall never have
while our enemies have it in their power to do us mischief." David, as
a king, here expresses the earnest desire he had of the welfare of his
people, wherein he was a type of Christ, who provides effectually for
the good of his chosen. We have here,
(1.) The particular instances of that public prosperity which David
desired for his people. [1.] A hopeful progeny (v. 12): "That our sons
and our daughters may be in all respects such as we could wish." He
means not those only of his own family, but those of his subjects, that
are the seed of the next generation. It adds much to the comfort and
happiness of parents in this world to see their children promising and
likely to do well. First, It is pleasant to see our sons as plants
grown up in their youth, as olive-plants (Ps. cxxviii. 3), the planting
of the Lord (Isa. lxi. 3),--to see them as plants, not as weeds, not as
thorns,--to see them as plants growing great, not withered and
blasted,--to see them of a healthful constitution, a quick capacity, a
towardly disposition, and especially of a pious inclination, likely to
bring forth fruit unto God in their day,--to see them in their youth,
their growing time, increasing in every thing that is good, growing
wiser and better, till they grow strong in spirit. Secondly, It is no
less desirable to see our daughters as corner-stones, or
corner-pillars, polished after the similitude of a palace, or temple.
By daughters families are united and connected, to their mutual
strength, as the parts of a building are by the corner-stones; and when
they are graceful and beautiful both in body and mind they are then
polished after the similitude of a nice and curious structure. When we
see our daughters well-established and stayed with wisdom and
discretion, as corner-stones are fastened in the building,--when we see
them by faith united to Christ, as the chief corner-stone, adorned with
the graces of God's Spirit, which are the polishing of that which is
naturally rough, and become women professing godliness,--when we see
them purified and consecrated to God as living temples, we think
ourselves happy in them. [2.] Great plenty. Numerous families increase
the care, perhaps more than the comfort, where there is not sufficient
for their maintenance; and therefore he prays for a growing estate with
a growing family. First, That their store-houses might be
well-replenished with the fruits and products of the earth: That our
garners may be full, like those of the good householder, who brings out
of them things new and old (those things that are best new he has in
that state, those that are best when they are kept he has in that
state),--that we may have in them all manner of stores, for ourselves
and our friends,--that, living plentifully, we may live not
luxuriously, for then we abuse our plenty, but cheerfully and
usefully,--that, having abundance, we may be thankful to God, generous
to our friends, and charitable to the poor; otherwise, what profit is
it to have our garners full? Jam. v. 3. Secondly, That their flocks
might greatly increase: That our sheep may bring forth thousands, and
ten thousands, in our folds. Much of the wealth of their country
consisted in their flocks (Prov. xxvii. 26), and this is the case with
ours too, else wool would not be, as it is, a staple commodity. The
increase of our cattle is a blessing in which God is to be
acknowledged. Thirdly, That their beasts designed for service might be
fit for it: That our oxen may be strong to labour in the plough, that
they may be fat and fleshy (so some), in good working case. We were
none of us made to be idle, and therefore we should pray for bodily
health, not that we may be easy and take our pleasures, but that we may
be strong to labour, that we may do the work of our place and day, else
we are worse than the beasts; for when they are strong it is for
labour. [3.] An uninterrupted peace. First, That there be no war, no
breaking in of invaders, no going out of deserters. "Let not our
enemies break in upon us; let us not have occasion to march out against
them." War brings with it abundance of mischiefs, whether it be
offensive or defensive. Secondly, That there be no oppression nor
faction--no complaining in our streets, that the people may have no
cause to complain either of their government or of one another, nor may
be so peevish as to complain without cause. It is desirable thus to
dwell in quiet habitations.
(2.) His reflection upon this description of the prosperity of the
nation, which he so much desired (v. 15): Happy are the people that are
in such a case (but it is seldom so, and never long so), yea, happy are
the people whose God is the Lord. The relation of a people to God as
theirs is here spoken of either, [1.] As that which is the fountain
whence all those blessings flow. Happy are the Israelites if they
faithfully adhere to the Lord as their God, for they may expect to be
in such a case. National piety commonly brings national prosperity; for
nations as such, in their national capacity, are capable of rewards and
punishments only in this life. Or, [2.] As that which is abundantly
preferable to all these enjoyments. The psalmist began to say, as most
do, Happy are the people that are in such a case; those are blessed
that prosper in the world. But he immediately corrects himself: Yea,
rather, happy are the people whose God is the Lord, who have his
favour, and love, and grace, according to the tenour of the covenant,
though they have not abundance of this world's goods. As all this, and
much more, cannot make us happy, unless the Lord be our God, so, if he
be, the want of this, the loss of this, nay, the reverse of this,
cannot make us miserable.
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P S A L M S
PSALM CXLV.
The five foregoing psalms were all of a piece, all full of prayers;
this, and the five that follow it to the end of the book, are all of a
piece too, all full of praises; and though only this is entitled
David's psalm yet we have no reason to think but that they were all his
as well as all the foregoing prayers. And it is observable, 1. That
after five psalms of prayer follow six psalms of praise; for those that
are much in prayer shall not want matter for praise, and those that
have sped in prayer must abound in praise. Our thanksgivings for mercy,
when we have received it, should even exceed our supplications for it
when we were in pursuit of it. David, in the last of his begging
psalms, had promised to praise God (Ps. cxlv. 9), and here he performs
his promise. 2. That the book of Psalms concludes with psalms of
praise, all praise, for praise, is the conclusion of the whole matter;
it is that in which all the psalms centre. And it intimates that God's
people, towards the end of their life, should abound much in praise,
and the rather because, at the end of their life, they hope to remove
to the world of everlasting praise, and the nearer they come to heaven
the more they should accustom themselves to the work of heaven. This is
one of those psalms which are composed alphabetically (as Ps. 25 and
34, &c.), that it might be the more easily committed to memory, and
kept in mind. The Jewish writers justly extol this psalm as a star of
the first magnitude in this bright constellation; and some of them have
an extravagant saying concerning it, not much unlike some of the popish
superstitions, That whosoever will sing this psalm constantly three
times a day shall certainly be happy in the world to come. In this
psalm, I. David engages himself and others to praise God, ver. 1, 2,
4-7, 10-12. II. He fastens upon those things that are proper matter for
praise, God's greatness (ver . 3), his goodness (ver. 8, 9), the proofs
of both in the administration of his kingdom (ver. 13), the kingdom of
providence (ver. 14-16), the kingdom of grace (ver. 17-20), and then he
concludes with a resolution to continue praising God (ver. 21) with
which resolution our hearts must be filled, and in which they must be
fixed, in singing this psalm.
Grateful Acknowledgments.
David's psalm of praise.
1 I will extol thee, my God, O king; and I will bless thy name for ever
and ever. 2 Every day will I bless thee; and I will praise thy name
for ever and ever. 3 Great is the Lord, and greatly to be praised;
and his greatness is unsearchable. 4 One generation shall praise thy
works to another, and shall declare thy mighty acts. 5 I will speak
of the glorious honour of thy majesty, and of thy wondrous works. 6
And men shall speak of the might of thy terrible acts: and I will
declare thy greatness. 7 They shall abundantly utter the memory of
thy great goodness, and shall sing of thy righteousness. 8 The Lord
is gracious, and full of compassion; slow to anger, and of great mercy.
9 The Lord is good to all: and his tender mercies are over all his
works.
The entitling of this David's psalm of praise may intimate not only
that he was the penman of it, but that he took a particular pleasure in
it and sung it often; it was his companion wherever he went. In this
former part of the psalm God's glorious attributes are praised, as, in
the latter part of the psalm, his kingdom and the administration of it.
Observe,
I. Who shall be employed in giving glory to God.
1. Whatever others do, the psalmist will himself be much in praising
God. To this good work he here excites himself, engages himself, and
has his heart much enlarged in it. What he does, that he will do,
having more and more satisfaction in it. It was his duty; it was his
delight. Observe, (1.) How he expresses the work itself: "I will extol
thee, and bless thy name (v. 1); I will speak well of thee, as thou
hast made thyself known, and will therein express my own high thoughts
of thee and endeavour to raise the like in others." When we speak
honourably of God, this is graciously interpreted and accepted as an
extolling of him. Again (v. 2): I will bless thee, I will praise thy
name; the repetition intimates the fervency of his affection to this
work, the fixedness of his purpose to abound in it, and the frequency
of his performances therein. Again (v. 5): I will speak of thy honour,
and (v. 6) I will declare thy greatness. He would give glory to God,
not only in his solemn devotions, but in his common conversation. If
the heart be full of God, out of the abundance of that the mouth will
speak with reverence, to his praise, upon all occasions. What subject
of discourse can we find more noble, more copious, more pleasant,
useful, and unexceptionable, than the glory of God? (2.) How he
expresses his resolution to persevere in it. [1.] He will be constant
to this work: Every day will I bless thee. Praising God must be our
daily work. No day must pass, though ever so busy a day, though ever so
sorrowful a day, without praising God. We ought to reckon it the most
needful of our daily employments, and the most delightful of our daily
comforts. God is every day blessing us, doing well for us; there is
therefore reason that we should be every day blessing him, speaking
well of him. [2.] He will continue in it: I will bless thee for ever
and ever, v. 1 and again v. 2. This intimates, First, That he resolved
to continue in this work to the end of his life, throughout his ever in
this world. Secondly, That the psalms he penned should be made use of
in praising God by the church to the end of time, 2 Chron. xxix. 30.
Thirdly, That he hoped to be praising God to all eternity in the other
world. Those that make praise their constant work on earth shall have
it their everlasting bliss in heaven.
2. He doubts not but others also would be forward to this work. (1.)
"They shall concur in it now; they shall join with me in it: When I
declare thy greatness men shall speak of it (v. 6); they shall
abundantly utter it" (v. 7), or pour it out (as the word is); they
shall praise God with a gracious fluency, better than the most curious
oratory. David's zeal would provoke many, and it has done so. (2.)
"They shall keep it up when I am gone, in an uninterrupted succession
(v. 4): One generation shall praise thy works to another." The
generation that is going off shall tell them to that which is rising
up, shall tell what they have seen in their days and what they have
heard from their fathers; they shall fully and particularly declare thy
mighty acts (Ps. lxxviii. 3); and the generation that is rising up
shall follow the example of that which is going off: so that the death
of God's worshippers shall be no diminution of his worship, for a new
generation shall rise up in their room to carry on that good work, more
or less, to the end of time, when it shall be left to that world to do
it in which there is no succession of generations.
II. What we must give to God the glory of.
1. Of his greatness and his great works. We must declare, Great is the
Lord, his presence infinite, his power irresistible, his brightness
insupportable, his majesty awful, his dominion boundless, and his
sovereignty incontestable; and therefore there is no dispute, but great
is the Lord, and, if great, then greatly to be praised, with all that
is within us, to the utmost of our power, and with all the
circumstances of solemnity imaginable. His greatness indeed cannot be
comprehended, for it is unsearchable; who can conceive or express how
great God is? But then it is so much the more to be praised. When we
cannot, by searching, find the bottom, we must sit down at the brink,
and adore the depth, Rom. xi. 33. God is great, for, (1.) His majesty
is glorious in the upper world, above the heavens, where he has set his
glory; and when we are declaring his greatness we must not fail to
speak of the glorious honour of his majesty, the splendour of the glory
of his majesty (v. 5), how brightly he shines in the upper world, so as
to dazzle the eyes of the angels themselves, and oblige them to cover
their faces, as unable to bear the lustre of it. (2.) His works are
wondrous in this lower world. The preservation, maintenance, and
government of all the creatures, proclaim the Creator very great. When
therefore we declare his greatness we must observe the unquestionable
proofs of it, and must declare his mighty acts (v. 4), speak of his
wondrous works (v. 5), the might of his terrible acts, v. 6. We must
see God acting and working in all the affairs of this lower world.
Various instruments are used, but in all events God is the supreme
director; it is he that performs all things. Much of his power is seen
in the operations of his providence (they are mighty acts, such as
cannot be paralleled by the strength of any creature), and much of his
justice--they are terrible acts, awful to saints, dreadful to sinners.
These we should take all occasions to speak of, observing the finger of
God, his hand, his arm, in all, that we may marvel.
2. Of his goodness; this is his glory, Exod. xxxiii. 19. It is what he
glories in (Exod. xxxiv. 6, 7), and it is what we must give him the
glory of: They shall abundantly utter the memory of thy great goodness,
v. 7. God's goodness is great goodness, the treasures of it can never
be exhausted, nay, they can never be lessened, for he ever will be as
rich in mercy as he ever was. It is memorable goodness; it is what we
ought always to lay before us, always to have in mind and preserve the
memorials of, for it is worthy to be had in everlasting remembrance;
and the remembrance we retain of God's goodness we should utter, we
should abundantly utter, as those who are full of it, very full of it,
and desire that others may be acquainted and affected with it. But,
whenever we utter God's great goodness, we must not forget, at the same
time, to sing of his righteousness; for, as he is gracious in rewarding
those that serve him faithfully, so he is righteous in punishing those
that rebel against him. Impartial and inflexible justice is as surely
in God as inexhaustible goodness; and we must sing of both together,
Rom. xi. 22. (1.) There is a fountain of goodness in God's nature (v.
8): The Lord is gracious to those that serve him; he is full of
compassion to those that need him, slow to anger to those that have
offended him, and of great mercy to all that seek him and sue to him.
He is ready to give, and ready to forgive, more ready than we are to
ask, than we are to repent. (2.) There are streams of goodness in all
the dispensations of his providence, v. 9. As he is good, so he does
good; he is good to all, to all his creatures, from the highest angel
to the meanest worm, to all but devils and damned sinners, that have
shut themselves out from his goodness. His tender mercies are over all
his works. [1.] All his works, all his creatures, receive the fruits of
his merciful care and bounty. It is extended to them all; he hates
nothing that he has made. [2.] The works of his mercy out-shine all his
other works, and declare him more than any of them. In nothing will the
glory of God be for ever so illustrious as in the vessels of mercy
ordained to glory. To the divine goodness will the everlasting
hallelujahs of all the saints be sung.
Grateful Acknowledgments.
10 All thy works shall praise thee, O Lord; and thy saints shall bless
thee. 11 They shall speak of the glory of thy kingdom, and talk of
thy power; 12 To make known to the sons of men his mighty acts, and
the glorious majesty of his kingdom. 13 Thy kingdom is an everlasting
kingdom, and thy dominion endureth throughout all generations. 14 The
Lord upholdeth all that fall, and raiseth up all those that be bowed
down. 15 The eyes of all wait upon thee; and thou givest them their
meat in due season. 16 Thou openest thine hand, and satisfiest the
desire of every living thing. 17 The Lord is righteous in all his
ways, and holy in all his works. 18 The Lord is nigh unto all them
that call upon him, to all that call upon him in truth. 19 He will
fulfil the desire of them that fear him: he also will hear their cry,
and will save them. 20 The Lord preserveth all them that love him:
but all the wicked will he destroy. 21 My mouth shall speak the
praise of the Lord: and let all flesh bless his holy name for ever and
ever.
The greatness and goodness of him who is optimus et maximus--the best
and greatest of beings, were celebrated in the former part of the
psalm; here, in these verses, we are taught to give him the glory of
his kingdom, in the administration of which his greatness and goodness
shine so clearly, so very brightly. Observe, as before,
I. From whom the tribute of praise is expected (v. 10): All God's works
shall praise him. They all minister to us matter for praise, and so
praise him according to their capacity; even those that refuse to give
him honour he will get himself honour upon. But his saints do bless
him, not only as they have peculiar blessings from him, which other
creatures have not, but as they praise him actively, while his other
works praise him only objectively. They bless him, for they collect the
rent or tribute of praise from the inferior creatures, and pay it into
the treasury above. All God's works do praise him, as the beautiful
building praises the builder or the well-drawn picture praises the
painter; but the saints bless him as the children of prudent tender
parents rise up and call them blessed. Of all God's works, his saints,
the workmanship of his grace, the first-fruits of his creatures, have
most reason to bless him.
II. For what this praise is to be given: They shall speak of thy
kingdom. The kingdom of God among men is a thing to be often thought of
and often spoken of. As, before, he had magnified God's greatness and
goodness in general, so here he magnifies them with application to his
kingdom. Consider then,
1. The greatness of his kingdom. It is great indeed, for all the kings
and kingdoms of the earth are under his control. To show the greatness
of God's kingdom, he observes, (1.) The pomp of it. Would we by faith
look within the veil, we should see, and, believing, we should speak of
the glory of his kingdom (v. 11), the glorious majesty of it (v. 12),
for he has prepared his throne in the heavens, and it is high and
lifted up, and surrounded with an innumerable company of angels. The
courts of Solomon and Ahasuerus were magnificent; but, compared with
the glorious majesty of God's kingdom, they were but as glow-worms to
the sun. The consideration of this should strike an awe upon us in all
our approaches to God. (2.) The power of it: When they speak of the
glory of God's kingdom they must talk of his power, the extent of it,
the efficacy of it--his power, by which he can do any thing and does
every thing he pleases (v. 11); and, as a proof of it, let them make
known his mighty acts (v. 12), that the sons of men may be invited to
yield themselves his willing subjects and so put themselves under the
protection of such a mighty potentate. (3.) The perpetuity of it, v.
13. The thrones of earthly princes totter, and the flowers of their
crowns wither, monarchies come to an end; but, Lord, thy kingdom is an
everlasting kingdom. God will govern the world to the end of time, when
the Mediator, who is now entrusted with the administration of his
kingdom, shall deliver it up to God, even the Father, that he may be
all in all to eternity. His dominion endures throughout all
generations, for he himself is eternal, and his counsels are
unchangeable and uniform; and Satan, who has set up a kingdom in
opposition to him, is conquered and in a chain.
2. The goodness of his kingdom. His royal style and title are, The Lord
God, gracious and merciful; and his government answers to his title.
The goodness of God appears in what he does,
(1.) For all the creatures in general (v. 15, 16): He provides food for
all flesh, and therein appears his everlasting mercy, Ps. cxxxvi. 25.
All the creatures live upon God, and, as they had their being from him
at first, so from him they have all the supports of their being and on
him they depend for the continuance of it. [1.] The eye of their
expectation attends upon him: The eyes of all wait on thee. The
inferior creatures indeed have not the knowledge of God, nor are
capable of it, and yet they are said to wait upon God, because they
seek their food according to the instinct which the God of nature has
put into them (and they sow not, neither do they reap, Matt. vi. 26),
and because they take what the God of nature has provided for them, in
the time and way that he has appointed, and are content with it. [2.]
The hand of his bounty is stretched out to them: Thou givest them their
meat in due season, the meat proper for them, and in the proper time,
when they need it; so that none of the creatures ordinarily perish for
want of food, no, not in the winter. Thou openest thy hand freely and
liberally, and satisfiest the desire of every living thing, except some
of the unreasonable children of men, that will be satisfied with
nothing, but are still complaining, still crying, Give, give.
(2.) For the children of men in particular, whom he governs as
reasonable creatures.
[1.] He does none of them any wrong, for (v. 17) the Lord is righteous
in all his ways, and not unrighteous in any of them; he is holy, and
acts like himself, with a perfect rectitude in all his works. In all
the acts of government he is just, injurious to none, but administering
justice to all. The ways of the lord are equal, though ours are
unequal. In giving laws, in deciding controversies, in recompensing
services, and punishing offences, he is incontestably just, and we are
bound to own that he is so.
[2.] He does all of them good, his own people in a special manner.
First, He supports those that are sinking, and it is his honour to help
the weak, v. 14. He upholds all that fall, in that, though they fall,
they are not utterly cast down. Many of the children of men are brought
very low by sickness and other distresses, and seem ready to drop into
the grave, and yet Providence wonderfully upholds them, raises them up,
and says, Return, Ps. cx. 3. If all had died who once seemed dying, the
world would have been very thin. Many of the children of God, who have
been ready to fall into sin, to fall into despair, have experienced his
goodness in preventing their falls, or recovering them speedily by his
graces and comforts, so that, though they fell, they were not utterly
cast down, Ps. xxxvii. 24. If those who were bowed down by oppression
and affliction are raised up, it was God that raised them. And, with
respect to all those that are heavy-laden under the burden of sin, if
they come to Christ by faith, he will ease them, he will raise them.
Secondly, He is very ready to hear and answer the prayers of his
people, v. 18, 19. In this appears the grace of his kingdom, that his
subjects have not only liberty of petitioning, but all the
encouragement that can be to petition. 1. The grant is very rich, that
God will be nigh to all that call upon him; he will be always within
call of their prayers, and they shall always find themselves within
reach of his help. If a neighbour that is near is better than a brother
afar off (Prov. xxvii. 10), much more a God that is near. Nay, he will
not only be nigh to them, that they may have the satisfaction of being
heard, but he will fulfil their desires; they shall have what they ask
and find that they seek. It was said (v. 16) that he satisfies the
desire of every living thing, much more will he fulfil the desire of
those that fear him; for he that feeds his birds will not starve his
babes. He will hear their call and will save them; that is hearing them
to purpose, as he heard David (that is, saved him) from the horn of the
unicorn, Ps. xxii. 21. 2. The proviso is very reasonable. He will hear
and help us, (1.) If we fear him, if we worship and serve him with a
holy awe of him; for otherwise how can we expect that he should accept
us? (2.) If we call upon him in truth; for he desires truth in the
inward part. We must be faithful to God, and sincere in our professions
of dependence on him, and devotedness to him. In all devotions inward
impressions must be answerable to the outward expressions, else they
are not performed in truth.
Thirdly, He takes those under his special protection who have a
confidence and complacency in him (v. 20): The Lord preserves all those
that love him; they lie exposed in this world, but he, by preserving
them in their integrity, will effectually secure them, that no real
evil shall befal them.
[3.] If any are destroyed they may thank themselves: All the wicked he
will destroy, but they have by their wickedness fitted themselves for
destruction. This magnifies his goodness in the protection of the
righteous, that with their eyes they shall see the reward of the wicked
(Ps. xci. 8); and God will by this means preserve his people, even by
destroying the wicked that would do them a mischief.
Lastly, The psalmist concludes, 1. With a resolution to give glory to
God himself (v. 21): My mouth shall speak the praise of the Lord. When
we have said what we can, in praising God, still there is more to be
said, and therefore we must not only begin our thanksgivings with this
purpose, as he did (v. 1), but conclude them with it, as he does here,
because we shall presently have occasion to begin again. As the end of
one mercy is the beginning of another, so should the end of one
thanksgiving be. While I have breath to draw, my mouth shall still
speak God's praises. 2. With a call to others to do so too: Let all
flesh, all mankind, bless his holy name for ever and ever. Some of
mankind shall be blessing God for ever; it is a pity but that they
should be all so engaged.
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P S A L M S
PSALM CXLVI.
This and all the rest of the psalms that follow begin and end with
Hallelujah, a word which puts much of God's praise into a little
compass; for in it we praise him by his name Jah, the contraction of
Jehovah. In this excellent psalm of praise, I. The psalmist engages
himself to praise God, ver. 1, 2. II. He engages others to trust in
him, which is one necessary and acceptable way of praising him. 1. He
shows why we should not trust in men, ver. 3, 4. 2. Why we should trust
in God (ver. 5), because of his power in the kingdom of nature (ver.
6), his dominion in the kingdom of providence (ver. 7), and his grace
in the kingdom of the Messiah (ver. 8, 9), that everlasting kingdom
(ver. 10), to which many of the Jewish writers refer this psalm, and to
which therefore we should have an eye, in the singing of it.
The Divine Bounty.
1 Praise ye the Lord. Praise the Lord, O my soul. 2 While I live will
I praise the Lord: I will sing praises unto my God while I have any
being. 3 Put not your trust in princes, nor in the son of man, in
whom there is no help. 4 His breath goeth forth, he returneth to his
earth; in that very day his thoughts perish.
David is supposed to have penned this psalm; and he was himself a
prince, a mighty prince; as such, it might be thought, 1. That he
should be exempted from the service of praising God, that it was enough
for him to see that his priests and people did it, but that he needed
not to do it himself in his own person. Michal thought it a
disparagement to him to dance before the ark; but he was so far from
being of this mind that he would himself be first and foremost in the
work, v. 1, 2. He considered his dignity as so far from excusing him
from it that it rather obliged him to lead in it, and he thought it so
far from lessening him that it really magnified him; therefore he
stirred up himself to it and to make a business of it: Praise the Lord,
O my soul! and he resolved to abide by it: "I will praise him with my
heart, I will sing praises to him with my mouth. Herein I will have an
eye to him as the Lord, infinitely blessed and glorious in himself, and
as my God, in covenant with me." Praise is most pleasant when, in
praising God, we have an eye to him as ours, whom we have an interest
in and stand in relation to. "This I will do constantly while I live,
every day of my life, and to my life's end; nay, I will do it while I
have any being, for when I have no being on earth I hope to have a
being in heaven, a better being, to be doing it better." That which is
the great end of our being ought to be our great employment and delight
while we have any being. "In thee must our time and powers be spent."
2. It might be thought that he himself, having been so great a blessing
to his country, should be adored, according to the usage of the heathen
nations, who deified their heroes, that they should all come and trust
in his shadow and make him their stay and strong-hold. "No," says
David, "Put not your trust in princes (v. 3), not in me, not in any
other; do not repose your confidence in them; do not raise your
expectations from them. Be not too sure of their sincerity; some have
thought they knew better how to reign by knowing how to dissemble. Be
not too sure of their constancy and fidelity; it is possible they may
both change their minds and break their words." But, though we suppose
them very wise and as good as David himself, yet we must not be too
sure of their ability and continuance, for they are sons of Adam, weak
and mortal. There is indeed a Son of man in whom there is help, in whom
there is salvation, and who will not fail those that trust in him. But
all other sons of men are like the man they are sprung of, who, being
in honour, did not abide. (1.) We cannot be sure of their ability. Even
the power of kings may be so straitened, cramped, and weakened, that
they may not be in a capacity to do that for us which we expect. David
himself owned (2 Sam. iii. 39), I am this day weak, though anointed
king. So that in the son of man there is often no help, no salvation;
he is at a loss, at his wits' end, as a man astonished, and then,
though a mighty man, he cannot save, Jer. xiv. 9. (2.) We cannot be
sure of their continuance. Suppose he has it in his power to help us
while he lives, yet he may be suddenly taken off when we expect most
from him (v. 4): His breath goes forth, so it does every moment, and
comes back again, but that is an intimation that it will shortly go for
good and all, and then he returns to his earth. The earth is his, in
respect of his original as a man, the earth out of which he was taken,
and to which therefore he must return, according to the sentence, Gen.
iii. 19. It is his, if he be a worldly man, in respect of choice, his
earth which he has chosen for his portion, and on the things of which
he has set his affections. He shall go to his own place. Or, rather, it
is his earth because of the property he has in it; and though he has
had large possessions on earth a grave is all that will remain to him.
The earth God has given to the children of men, and great striving
there is about it, and, as a mark of their authority, men call their
lands by their own names. But, after a while, no part of the earth will
be their own but that in which the dead body shall make its bed, and
that shall be theirs while the earth remains. But, when he returns to
his earth, in that very day his thoughts perish; all the projects and
designs he had of kindness to us vanish and are gone, and he cannot
take one step further in them; all his purposes are cut off and buried
with him, Job xvii. 11. And then what becomes of our expectations from
him? Princes are mortal, as well as other men, and therefore we cannot
have that assurance of help from them which we may have from that
Potentate who hath immortality. Cease from man, whose breath is in his
nostrils and will not be there long.
Encouragement to Trust in God.
5 Happy is he that hath the God of Jacob for his help, whose hope is in
the Lord his God: 6 Which made heaven, and earth, the sea, and all
that therein is: which keepeth truth for ever: 7 Which executeth
judgment for the oppressed: which giveth food to the hungry. The Lord
looseth the prisoners: 8 The Lord openeth the eyes of the blind: the
Lord raiseth them that are bowed down: the Lord loveth the righteous:
9 The Lord preserveth the strangers; he relieveth the fatherless and
widow: but the way of the wicked he turneth upside down. 10 The Lord
shall reign for ever, even thy God, O Zion, unto all generations.
Praise ye the Lord.
The psalmist, having cautioned us not to trust in princes (because, if
we do, we shall be miserably disappointed), here encourages us to put
our confidence in God, because, if we do so, we shall be happily
secured: Happy is he that has the God of Jacob for his help, that has
an interest in his attributes and promises, and has them engaged for
him, and whose hope is in the Lord his God.
I. Let us take a view of the character here given of those whom God
will uphold. Those shall have God for their help, 1. Who take him for
their God, and serve and worship him accordingly. 2. Who have their
hope in him, and live a life of dependence upon him, who have good
thoughts of him, and encourage themselves in him, when all other
supports fail. Every believer may look upon him as the God of Jacob, of
the church in general, and therefore may expect relief from him, in
reference to public distresses, and as his God in particular, and
therefore may depend upon him in all personal wants and straits. We
must hope, (1.) In the providence of God for all the good things we
need, which relate to the life that now is. (2.) In the grace of Christ
for all the good things which relate to the life that is to come. To
this especially the learned Dr. Hammond refers this and the following
verses, looking upon the latter part of this psalm to have a most
visible remarkable aspect towards the eternal Son of God in his
incarnation. He quotes one of the rabbies, who says of v. 10 that it
belongs to the days of the Messiah. And that it does so he thinks will
appear by comparing v. 7, 8, with the characters Christ gives of the
Messiah (Matt. xi. 5, 6), The blind receive their sight, the lame walk;
and the closing words there, Blessed is he whosoever shall not be
offended in me, he thinks may very well be supposed to refer to v. 5.
Happy is the man that hopes in the Lord his God, and who is not
offended in him.
II. Let us take a view of the great encouragements here given us to
hope in the Lord our God. 1. He is the Maker of the world, and
therefore has all power in himself, and the command of the powers of
all the creatures, which, being derived from him, depend upon him (v.
6): He made heaven and earth, the sea, and all that in them is, and
therefore his arm is not shortened, that it cannot save. It is very
applicable to Christ, by whom God made the world, and without whom was
not any thing made that was made. It is a great support to faith that
the Redeemer of the world is the same that was the Creator of it, and
therefore has a good-will to it, a perfect knowledge of its case, and
power to help it. 2. He is a God of inviolable fidelity. We may venture
to take God's word, for he keepeth truth for ever, and therefore no
word of his shall fall to the ground; it is true from the beginning,
and therefore true to the end. Our Lord Jesus is the Amen, the faithful
witness, as well as the beginning, the author and principle, of the
creation of God, Rev. iii. 14. The keeping of God's truth for ever is
committed to him, for all the promises are in him yea and amen. 3. He
is the patron of injured innocency: He pleads the cause of the
oppressed, and (as we read it) he executes judgment for them. He often
does it in his providence, giving redress to those that suffer wrong
and clearing up their integrity. He will do it in the judgment of the
great day. The Messiah came to rescue the children of men out of the
hands of Satan the great oppressor, and, all judgment being committed
to him, the executing of judgment upon persecutors is so among the
rest, Jude 15. 4. He is a bountiful benefactor to the necessitous: He
gives food to the hungry; so God does in an ordinary way for the
answering of the cravings of nature; so he has done sometimes in an
extraordinary way, as when ravens fed Elijah; so Christ did more than
once when he fed thousands miraculously with that which was intended
but for one meal or two for his own family. This encourages us to hope
in him as the nourisher of our souls with the bread of life. 5. He is
the author of liberty to those that were bound: The Lord looseth the
prisoners. He brought Israel out of the house of bondage in Egypt and
afterwards in Babylon. The miracles Christ wrought, in making the dumb
to speak and the deaf to hear with that one word, Ephphatha--Be opened,
his cleansing lepers, and so discharging them from their confinements,
and his raising the dead out of their graves, may all be included in
this one of loosing the prisoners; and we may take encouragement from
those to hope in him for that spiritual liberty which he came to
proclaim, Isa. lxi. 1, 2. 6. He gives sight to those that have been
long deprived of it; The Lord can open the eyes of the blind, and has
often given to his afflicted people to see that comfort which before
they were not aware of; witness Gen. xxi. 19, and the prophet's
servant, 2 Kings vi. 17. But this has special reference to Christ; for
since the world began was it not heard that any man opened the eyes of
one that was born blind till Christ did it (John ix. 32) and thereby
encouraged us to hope in him for spiritual illumination. 7. He sets
that straight which was crooked, and makes those easy that were pained
and ready to sink: He raises those that are bowed down, by comforting
and supporting them under their burdens, and, in due time, removing
their burdens. This was literally performed by Christ when he made a
poor woman straight that had been bowed together, and could in no wise
lift up herself (Luke xiii. 12); and he still does it by his grace,
giving rest to those that were weary and heavily laden, and raising up
with his comforts those that were humbled and cast down by convictions.
8. He has a constant kindness for all good people: The Lord loveth the
righteous, and they may with the more confidence depend upon his power
when they are sure of his good-will. Our Lord Jesus showed his love to
the righteous by fulfilling all righteousness. 9. He has a tender
concern for those that stand in special need of his care: The Lord
preserves the strangers. It ought not to pass without remark that the
name of Jehovah is repeated here five times in five lines, to intimate
that it is an almighty power (that of Jehovah) that is engaged and
exerted for the relief of the oppressed, and that it is as much the
glory of God to succour those that are in misery as it is to ride on
the heavens by his name Jah, Ps. lxviii. 4. (1.) Strangers are exposed,
and are commonly destitute of friends, but the Lord preserves them,
that they be not run down and ruined. Many a poor stranger has found
the benefit of the divine protection and been kept alive by it. (2.)
Widows and fatherless children, that have lost the head of the family,
who took care of the affairs of it, often fall into the hands of those
that make a prey of them, that will not do them justice, nay, that will
do them injustice; but the Lord relieveth them, and raiseth up friends
for them. See Exod. xxii. 22, 23. Our Lord Jesus came into the world to
help the helpless, to receive Gentiles, strangers, into his kingdom,
and that with him poor sinners, that are as fatherless, may find mercy,
Hos. xiv. 3. 10. He will appear for the destruction of all those that
oppose his kingdom and oppress the faithful subjects of it: The way of
the wicked he turns upside down, and therefore let us hope in him, and
not be afraid of the fury of the oppressor, as though he were ready to
destroy. It is the glory of the Messiah that he will subvert all the
counsels of hell and earth that militate against his church, so that,
having him for us, we need not fear any thing that can be done against
us. 11. His kingdom shall continue through all the revolutions of time,
to the utmost ages of eternity, v. 10. Let this encourage us to trust
in God at all times that the Lord shall reign for ever, in spite of all
the malignity of the powers of darkness, even thy God, O Zion! unto all
generations. Christ is set King on the holy hill of Zion, and his
kingdom shall continue in an endless glory. It cannot be destroyed by
an invader; it shall not be left to a successor, either to a succeeding
monarch or a succeeding monarchy, but it shall stand for ever. It is
matter of unspeakable comfort that the Lord reigns as Zion's God, as
Zion's king, that the Messiah is head over all things to the church,
and will be so while the world stands.
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P S A L M S
PSALM CXLVII.
This is another psalm of praise. Some think it was penned after the
return of the Jews from their captivity; but it is so much of a piece
with Ps. cxlv. that I rather think it was penned by David, and what is
said (ver. 2, 13) may well enough be applied to the first building and
fortifying of Jerusalem in his time, and the gathering in of those that
had been out-casts in Saul's time. The Septuagint divides it into two;
and we may divide it into the first and second part, but both of the
same import. I. We are called upon to praise God, ver. 1, 7, 12. II. We
are furnished with matter for praise, for God is to be glorified, 1. As
the God of nature, and so he is very great, ver. 4, 5, 8, 9, 15-18. 2.
As the God of grace, comforting his people, ver. 3, 6, 10, 11. 3. As
the God of Israel, Jerusalem, and Zion, settling their civil state
(ver. 2, 13, 14), and especially settling religion among them, ver. 19,
20. It is easy, in singing this psalm, to apply it to ourselves, both
as to personal and national mercies, were it but as easy to do so with
suitable affections.
A Call to Praise God; Reasons for Praise.
1 Praise ye the Lord: for it is good to sing praises unto our God; for
it is pleasant; and praise is comely. 2 The Lord doth build up
Jerusalem: he gathereth together the outcasts of Israel. 3 He healeth
the broken in heart, and bindeth up their wounds. 4 He telleth the
number of the stars; he calleth them all by their names. 5 Great is
our Lord, and of great power: his understanding is infinite. 6 The
Lord lifteth up the meek: he casteth the wicked down to the ground. 7
Sing unto the Lord with thanksgiving; sing praise upon the harp unto
our God: 8 Who covereth the heaven with clouds, who prepareth rain
for the earth, who maketh grass to grow upon the mountains. 9 He
giveth to the beast his food, and to the young ravens which cry. 10
He delighteth not in the strength of the horse: he taketh not pleasure
in the legs of a man. 11 The Lord taketh pleasure in them that fear
him, in those that hope in his mercy.
Here, I. The duty of praise is recommended to us. It is not without
reason that we are thus called to it again and again: Praise you the
Lord (v. 1), and again (v. 7), Sing unto the Lord with thanksgiving,
sing praise upon the harp to our God (let all our praises be directed
to him and centre in him), for it is good to do so; it is our duty, and
therefore good in itself; it is our interest, and therefore good for
us. It is acceptable to our Creator and it answers the end of our
creation. The law for it is holy, just, and good; the practice of it
will turn to a good account. It is good, for 1. It is pleasant. Holy
joy or delight are required as the principle of it, and that is
pleasant to us as men; giving glory to God is the design and business
of it, and that is pleasant to us as saints that are devoted to his
honour. Praising God is work that is its own wages; it is heaven upon
earth; it is what we should be in as in our element. 2. It is comely;
it is that which becomes us as reasonable creatures, much more as
people in covenant with God. In giving honour to God we really do
ourselves a great deal of honour.
II. God is recommended to us as the proper object of our most exalted
and enlarged praises, upon several accounts.
1. The care he takes of his chosen people, v. 2. Is Jerusalem to be
raised out of small beginnings? Is it to be recovered out of its ruins?
In both cases, The Lord builds up Jerusalem. The gospel-church, the
Jerusalem that is from above, is of this building. He framed the model
of it in his own counsels; he founded it by the preaching of his
gospel; he adds to it daily such as shall be saved, and so increases
it. He will build it up unto perfection, build it up as high as heaven.
Are any of his people outcasts? Have they made themselves so by their
own folly? He gathers them by giving them repentance and bringing them
again into the communion of saints. Have they been forced out by war,
famine, or persecution? He opens a door for their return; many that
were missing, and thought to be lost, are brought back, and those that
were scattered in the cloudy and dark day are gathered together again.
2. The comforts he has laid up for true penitents, v. 3. They are
broken in heart, and wounded, humbled, and troubled, for sin, inwardly
pained at the remembrance of it, as a man is that is sorely wounded.
Their very hearts are not only pricked, but rent, under the sense of
the dishonour they have done to God and the injury they have done to
themselves by sin. To those whom God heals with the consolations of his
Spirit he speaks peace, assures them that their sins are pardoned and
that he is reconciled to them, and so makes them easy, pours the balm
of Gilead into the bleeding wounds, and then binds them up, and makes
them to rejoice. Those who have had experience of this need not be
called upon to praise the Lord; for when he brought them out of the
horrible pit, and set their feet upon a rock, he put a new song into
their mouths, Ps. xl. 2, 3. And for this let others praise him also.
3. The sovereign dominion he has over the lights of heaven, v. 4, 5.
The stars are innumerable, many of them being scarcely discernible with
the naked eye, and yet he counts them, and knows the exact number of
them, for they are all the work of his hands and the instruments of his
providence. Their bulk and power are very great; but he calleth them
all by their names, which shows his dominion over them and the command
he has them at, to make what use of them he pleases. They are his
servants, his soldiers; he musters them, he marshals them; they come
and go at his bidding, and all their motions are under his direction.
He mentions this as one instance of many, to show that great is our
Lord and of great power (he can do what he pleases), and of his
understanding there is no computation, so that he can contrive every
thing for the best. Man's knowledge is soon drained, and you have his
utmost length; hitherto his wisdom can reach and no further. But God's
knowledge is a depth that can never be fathomed.
4. The pleasure he takes in humbling the proud and exalting those of
low degree (v. 6): The Lord lifts up the meek, who abase themselves
before him, and whom men trample on; but the wicked, who conduct
themselves insolently towards God and scornfully towards all mankind,
who lift up themselves in pride and folly, he casteth down to the
ground, sometimes by very humbling providences in this world, at
furthest in the day when their faces shall be filled with everlasting
shame. God proves himself to be God by looking on the proud and abasing
them, Job xl. 12.
5. The provision he makes for the inferior creatures. Though he is so
great as to command the stars, he is so good as not to forget even the
fowls, v. 8, 9. Observe in what method he feeds man and beast. (1.) He
covereth the heaven with clouds, which darken the air and intercept the
beams of the sun, and yet in them he prepareth that rain for the earth
which is necessary to its fruitfulness. Clouds look melancholy, and yet
without them we could have no rain and consequently no fruit. Thus
afflictions, for the present, look black, and dark, and unpleasant, and
we are in heaviness because of them, as sometimes when the sky is
overcast it makes us dull; but they are necessary, for from these
clouds of affliction come those showers that make the harvest to yield
the peaceable fruits of righteousness (Heb. xii. 11), which should help
to reconcile us to them. Observe the necessary dependence which the
earth has upon the heavens, which directs us on earth to depend on God
in heaven. All the rain with which the earth is watered is of God's
preparing. (2.) By the rain which distils on the earth he makes grass
to grow upon the mountains, even the high mountains, which man neither
takes care of nor reaps the benefit of. The mountains, which are not
watered with the springs and rivers, as the valleys are, are yet
watered so that they are not barren. (3.) This grass he gives to the
beast for his food, the beast of the mountains which runs wild, which
man makes no provision for. And even the young ravens, which, being
forsaken by their old ones, cry, are heard by him, and ways are found
to feed them, so that they are kept from perishing in the nest.
6. The complacency he takes in his people, v. 10, 11. In times when
great things are doing, and there are great expectations of the success
of them, it concerns us to know (since the issue proceeds from the
Lord) whom, and what, God will delight to honour and crown with
victory. It is not the strength of armies, but the strength of grace,
that God is pleased to own. (1.) Not the strength of armies--not in the
cavalry, for he delighteth not in the strength of the horse, the
war-horse, noted for his courage (Job xxxix. 19, &c.)--nor in the
infantry, for he taketh no pleasure in the legs of a man; he does not
mean the swiftness of them for flight, to quit the field, but the
steadiness of them for charging, to stand the ground. If one king,
making war with another king, goes to God to pray for success, it will
not avail him to plead, "Lord, I have a gallant army, the horse and
foot in good order; it is a pity that they should suffer any disgrace;"
for that is no argument with God, Ps. xx. 7. Jehoshaphat's was much
better: Lord, we have no might, 2 Chron. xx. 12. But, (2.) God is
pleased to own the strength of grace. A serious and suitable regard to
God is that which is, in the sight of God, of great price in such a
case. The Lord accepts and takes pleasure in those that fear him and
that hope in his mercy. Observe, [1.] A holy fear of God and hope in
God not only may consist, but must concur. In the same heart, at the
same time, there must be both a reverence of his majesty and a
complacency in his goodness, both a believing dread of his wrath and a
believing expectation of his favour; not that we must hang in suspense
between hope and fear, but we must act under the gracious influences of
hope and fear. Our fear must save our hope from swelling into
presumption, and our hope must save our fear from sinking into despair;
thus must we take our work before us. [2.] We must hope in God's mercy,
his general mercy, even when we cannot find a particular promise to
stay ourselves upon. A humble confidence in the goodness of God's
nature is very pleasing to him, as that which turns to the glory of
that attribute in which he most glories. Every man of honour loves to
be trusted.
Jerusalem and Zion Called to Praise to God; God's Favour to Israel.
12 Praise the Lord, O Jerusalem; praise thy God, O Zion. 13 For he
hath strengthened the bars of thy gates; he hath blessed thy children
within thee. 14 He maketh peace in thy borders, and filleth thee with
the finest of the wheat. 15 He sendeth forth his commandment upon
earth: his word runneth very swiftly. 16 He giveth snow like wool: he
scattereth the hoarfrost like ashes. 17 He casteth forth his ice like
morsels: who can stand before his cold? 18 He sendeth out his word,
and melteth them: he causeth his wind to blow, and the waters flow.
19 He showeth his word unto Jacob, his statutes and his judgments unto
Israel. 20 He hath not dealt so with any nation: and as for his
judgments, they have not known them. Praise ye the Lord.
Jerusalem, and Zion, the holy city, the holy hill, are here called upon
to praise God, v. 12. For where should praise be offered up to God but
where his altar is? Where may we expect that glory should be given to
him but in the beauty of holiness? Let the inhabitants of Jerusalem
praise the Lord in their own houses; let the priests and Levites, who
attend in Zion, the city of their solemnities, in a special manner
praise the Lord. They have more cause to do it than others, and they
lie under greater obligations to do it than others; for it is their
business, it is their profession. "Praise thy God, O Zion! he is thine,
and therefore thou art bound to praise him; his being thine includes
all happiness, so that thou canst never want matter for praise."
Jerusalem and Zion must praise God,
I. For the prosperity and flourishing state of their civil interests,
v. 13, 14. 1. For their common safety. They had gates, and kept their
gates barred in times of danger; but that would not have been an
effectual security to them if God had not strengthened the bars of
their gates and fortified their fortifications. The most probable means
we can devise for our own preservation will not answer the end, unless
God give his blessing with them; we must therefore in the careful and
diligent use of those means, depend upon him for that blessing, and
attribute the undisturbed repose of our land more to the wall of fire
than to the wall of water round about us, Zech. ii. 5. 2. For the
increase of their people. This strengthens the bars of the gates as
much as any thing: He hath blessed thy children within thee, with that
first and great blessing, Be fruitful, and multiply, and replenish the
land. It is a comfort to parents to see their children blessed of the
Lord (Isa. lxi. 9), and a comfort to the generation that is going off
to see the rising generation numerous and hopeful, for which blessing
God must be blessed. 3. For the public tranquillity, that they were
delivered from the terrors and desolations of war: He makes peace in
thy borders, by putting an end to the wars that were, and preventing
the wars that were threatened and feared. He makes peace within thy
borders, that is, in all parts of the country, by composing differences
among neighbours, that there may be no intestine broils and
animosities, and upon thy borders, that they may not be attacked by
invasions from abroad. If there be trouble any where, it is in the
borders, the marches of a country; the frontier-towns lie most exposed,
so that, if there be peace in the borders, there is a universal peace,
a mercy we can never be sufficiently thankful for. 4. For great plenty,
the common effect of peace: He filleth thee with the finest of the
wheat--wheat, the most valuable grain, the fat, the finest of that, and
a fulness thereof. What would they more? Canaan abounded with the best
wheat (Deut. xxxii. 14) and exported it to the countries abroad, as
appears, Ezek. xxvii. 17. The land of Israel was not enriched with
precious stones nor spices, but with the finest of the wheat, with
bread, which strengthens man's heart. This made it the glory of all
lands, and for this God was praised in Zion.
II. For the wonderful instances of his power in the weather,
particularly the winter-weather. He that protects Zion and Jerusalem is
that God of power from whom all the powers of nature are derived and on
whom they depend, and who produces all the changes of the seasons,
which, if they were not common, would astonish us.
1. In general, whatever alterations there are in this lower world (and
it is that world that is subject to continual changes) they are
produced by the will, and power, and providence of God (v. 15): He
sendeth forth his commandment upon earth, as one that has an
incontestable authority to give orders, and innumerable attendants
ready to carry his orders and put them in execution. As the world was
at first made, so it is still upheld and governed, by a word of
almighty power. God speaks and it is done, for all are his servants.
That word takes effect, not only surely, but speedily. His word runneth
very swiftly, for nothing can oppose or retard it. As the lightning,
which passes through the air in an instant, such is the word of God's
providence, and such the word of his grace, when it is sent forth with
commission, Luke xvii. 24. Angels, who carry his word and fulfil it,
fly swiftly, Dan. ix. 21.
2. In particular, frosts and thaws are both of them wonderful changes,
and in both we must acknowledge the word of his power.
(1.) Frosts are from God. With him are the treasures of the snow and
the hail (Job xxxviii. 22, 23), and out of these treasures he draws as
he pleases. [1.] He giveth snow like wool. It is compared to wool for
its whiteness (Isa. i. 18), and its softness; it falls silently, and
makes no more noise than the fall of a lock of wool; it covers the
earth, and keeps it warm like a fleece of wool, and so promotes its
fruitfulness. See how God can work by contraries, and bring meat out of
the eater, can warm the earth with cold snow. [2.] He scatters the
hoar-frost, which is dew congealed, as the snow and hail are rain
congealed. This looks like ashes scattered upon the grass, and is
sometimes prejudicial to the products of the earth and blasts them as
if it were hot ashes, Ps. lxxviii. 47. [3.] He casts forth his ice like
morsels, which may be understood either of large hail-stones, which are
as ice in the air, or of the ice which covers the face of the waters,
and when it is broken, though naturally it was as drops of drink, it is
as morsels of meat, or crusts of bread. [4.] When we see the frost, and
snow, and ice, we feel it in the air: Who can stand before his cold?
The beasts cannot; they retire into dens (Job xxxvii. 8); they are
easily conquered then, 2 Sam. xxiii. 20. Men cannot, but are forced to
protect themselves by fires, or furs, or both, and all little enough
where and when the cold is in extremity. We see not the causes when we
feel the effects; and therefore we must call it his cold; it is of his
sending, and therefore we must bear it patiently, and be thankful for
warm houses, and clothes, and beds, to relieve us against the rigour of
the season, and must give him the glory of his wisdom and sovereignty,
his power and faithfulness, which shall not cease any more than summer,
Gen. viii. 22. And let us also infer from it, If we cannot stand before
the cold of his frosts, how can we stand before the heat of his wrath?
(2.) Thaws are from God. When he pleases (v. 18) he sends out his word
and melts them; the frost, the snow, the ice, are all dissolved
quickly, in order to which he causes the wind, the south wind, to blow,
and the waters, which were frozen, flow again as they did before. We
are soon sensible of the change, but we see not the causes of it, but
must resolve it into the will of the First Cause. And in it we must
take notice not only of the power of God, that he can so suddenly, so
insensibly, make such a great and universal alteration in the temper of
the air and the face of the earth (what cannot he do that does this
every winter, perhaps often every winter?) but also of the goodness of
God. Hard weather does not always continue; it would be sad if it
should. He does not contend for ever, but renews the face of the earth.
As he remembered Noah, and released him (Gen. viii. 1), so he remembers
the earth, and his covenant with the earth, Cant. ii. 11, 12. This
thawing word may represent the gospel of Christ, and this thawing wind
the Spirit of Christ (for the Spirit is compared to the wind, John iii.
8); both are sent for the melting of frozen souls. Converting grace,
like the thaw, softens the heart that was hard, moistens it, and melts
it into tears of repentance; it warms good affections, and makes them
to flow, which, before, were chilled and stopped up. The change which
the thaw makes is universal and yet gradual; it is very evident, and
yet how it is done is unaccountable: such is the change wrought in the
conversion of a soul, when God's word and Spirit are sent to melt it
and restore it to itself.
III. For his distinguishing favour to Israel, in giving them his word
and ordinances, a much more valuable blessing than their peace and
plenty (v. 14), as much as the soul is more excellent than the body.
Jacob and Israel had God's statutes and judgments among them. They were
under his peculiar government; the municipal laws of their nation were
of his framing and enacting, and their constitution was a theocracy.
They had the benefit of divine revelation; the great things of God's
law were written to them. They had a priesthood of divine institution
for all things pertaining to God, and prophets for all extraordinary
occasions. No people besides went upon sure grounds in their religion.
Now this was, 1. A preventing mercy. They did not find out God's
statutes and judgments of themselves, but God showed his word unto
Jacob, and by that word he made known to them his statutes and
judgments. It is a great mercy to any people to have the word of God
among them; for faith comes by hearing and reading that word, that
faith without which it is impossible to please God. 2. A distinguishing
mercy, and upon that account the more obliging: "He hath not dealt so
with every nation, not with any nation; and, as for his judgments, they
have not known them, nor are likely to know them till the Messiah shall
come and take down the partition-wall between Jew and Gentile, that the
gospel may be preached to every creature." Other nations had plenty of
outward good things; some nations were very rich, others had pompous
powerful princes and polite literature, but none were blessed with
God's statutes and judgments as Israel were. Let Israel therefore
praise the Lord in the observance of these statutes. Lord, how is it
that thou wilt manifest thyself to us, and not to the world! Even so,
Father, because it seemed good in thy eyes.
__________________________________________________________________
P S A L M S
PSALM CXLVIII.
This psalm is a most solemn and earnest call to all the creatures,
according to their capacity, to praise their Creator, and to show forth
his eternal power and Godhead, the invisible things of which are
manifested in the things that are seen. Thereby the psalmist designs to
express his great affection to the duty of praise; he is highly
satisfied that God is praised, is very desirous that he may be more
praised, and therefore does all he can to engage all about him in this
pleasant work, yea, and all who shall come after him, whose hearts must
be very dead and cold if they be not raised and enlarged, in praising
God, by the lofty flights of divine poetry which we find in this psalm.
I. He calls upon the higher house, the creatures that are placed in the
upper world, to praise the Lord, both those that are intellectual
beings, and are capable of doing it actively (ver. 1, 2), and those
that are not, and are therefore capable of doing it only objectively,
ver. 3-6. II. He calls upon the lower house, the creatures of this
lower world, both those that can only minister matter of praise (ver.
7-10) and those that, being endued with reason, are capable of offering
up this sacrifice (ver. 11-13), especially his own people, who have
more cause to do it, and are more concerned to do it, than any other,
ver. 14.
An Invitation to Praise.
1 Praise ye the Lord. Praise ye the Lord from the heavens: praise him
in the heights. 2 Praise ye him, all his angels: praise ye him, all
his hosts. 3 Praise ye him, sun and moon: praise him, all ye stars of
light. 4 Praise him, ye heavens of heavens, and ye waters that be
above the heavens. 5 Let them praise the name of the Lord: for he
commanded, and they were created. 6 He hath also stablished them for
ever and ever: he hath made a decree which shall not pass.
We, in this dark and depressed world, know but little of the world of
light and exaltation, and, conversing within narrow confines, can
scarcely admit any tolerable conceptions of the vast regions above. But
this we know,
I. That there is above us a world of blessed angels by whom God is
praised, an innumerable company of them. Thousand thousands minister
unto him, and ten thousand times ten thousand stand before him; and it
is his glory that he has such attendants, but much more his glory that
he neither needs them, nor is, nor can be, any way benefited by them.
To that bright and happy world the psalmist has an eye here, v. 1, 2.
In general, to the heavens, to the heights. The heavens are the
heights, and therefore we must lift up our souls above the world unto
God in the heavens, and on things above we must set our affections. It
is his desire that God may be praised from the heavens, that thence a
praising frame may be transmitted to this world in which we live, that
while we are so cold, and low, and flat, in praising God, there are
those above who are doing it in a better manner, and that while we are
so often interrupted in this work they rest not day nor night from it.
In particular, he had an eye to God's angels, to his hosts, and calls
upon them to praise God. That God's angels are his hosts is plain
enough; as soon as they were made they were enlisted, armed, and
disciplined; he employs them in fighting his battles, and they keep
ranks, and know their place, and observe the word of command as his
hosts. But what is meant by the psalmist's calling upon them, and
exciting them to praise God, is not so easy to account for. I will not
say, They do not heed it, because we find that to the principalities
and powers is known by the church the manifold wisdom of God (Eph. iii.
10); but I will say, They do not need it, for they are continually
praising God and there is no deficiency at all in their performances;
and therefore when, in singing this psalm, we call upon the angels to
praise God (as we did, Ps. ciii. 20), we mean that we desire God may be
praised by the ablest hands and in the best manner,--that we are
pleased to think he is so,--that we have a spiritual communion with
those that dwell in his house above and are still praising him,--and
that we have come by faith, and hope, and holy love, to the innumerable
company of angels, Heb. xii. 22.
II. That there is above us not only an assembly of blessed spirits, but
a system of vast bodies too, and those bright ones, in which God is
praised, that is, which may give us occasion (as far as we know any
thing of them) to give to God the glory not only of their being, but of
their beneficence to mankind. Observe,
1. What these creatures are that thus show us the way in praising God,
and, whenever we look up and consider the heavens, furnish us with
matter for his praises. (1.) There are the sun, moon, and stars, which
continually, either day or night, present themselves to our view, as
looking-glasses, in which we may see a faint shadow (for so I must call
it, not a resemblance) of the glory of him that is the Father of
lights, v. 3. The greater lights, the sun and moon, are not too great,
too bright, to praise him; and the praises of the less lights, the
stars, shall not be slighted. Idolaters made the sun, moon, and stars,
their gods, and praised them, worshipping and serving the creature,
because it is seen, more than the Creator, because he is not seen; but
we, who worship the true God only, make them our fellow-worshippers,
and call upon them to praise him with us, nay, as Levites to attend us,
who, as priests, offer this spiritual sacrifice. (2.) There are the
heavens of heavens above the sun and stars, the seat of the blessed;
from the vastness and brightness of these unknown orbs abundance of
glory redounds to God, for the heavens of heavens are the Lord's (Ps.
cxv. 16) and yet they cannot contain him, 1 Kings viii. 27. The learned
Dr. Hammond understands her, by the heavens of heavens, the upper
regions of the air, or all the regions of it, as Ps. lxviii. 33. We
read of the heaven of heavens, whence God sends forth his voice, and
that a mighty voice, meaning the thunder. (3.) There are the waters
that are above the heavens, the clouds that hang above in the air,
where they are reserved against the day of battle and war, Job xxxviii.
23. We have reason to praise God, not only that these waters do not
drown the earth, but that they do water it and make it fruitful. The
Chaldee paraphrase reads it, Praise him, you heavens of heavens, and
you waters that depend on the word of him who is above the heavens, for
the key of the clouds is one of the keys which God has in his hand,
wherewith he opens and none can shut, he shuts and none can open.
2. Upon what account we are to give God the glory of them: Let them
praise the name of the Lord, that is, let us praise the name of the
Lord for them, and observe what constant and fresh matter for praise
may be fetched from them. (1.) Because he made them, gave them their
powers and assigned them their places: He commanded them (great as they
are) out of nothing, and they were created at a word's speaking. God
created, and therefore may command; for he commanded, and so created;
his authority must always be acknowledged and acquiesced in, because he
once spoke with such authority. (2.) Because he still upholds and
preserves them in their beings and posts, their powers and motions (v.
6): He hath established them for ever and ever, that is, to the end of
time, a short ever, but it is their ever; they shall last as long as
there is occasion for them. He hath made a decree, the law of creation,
which shall not pass; it was enacted by the wisdom of God, and
therefore needs not be altered, by his sovereignty and inviolable
fidelity, and therefore cannot be altered. All the creatures that
praised God at first for their creation must praise him still for their
continuance. And we have reason to praise him that they are kept within
the bounds of a decree; for to that it is owing that the waters above
the heavens have not a second time drowned the earth.
An Invitation to Praise.
7 Praise the Lord from the earth, ye dragons, and all deeps: 8 Fire,
and hail; snow, and vapour; stormy wind fulfilling his word: 9
Mountains, and all hills; fruitful trees, and all cedars: 10 Beasts,
and all cattle; creeping things, and flying fowl: 11 Kings of the
earth, and all people; princes, and all judges of the earth: 12 Both
young men, and maidens; old men, and children: 13 Let them praise the
name of the Lord: for his name alone is excellent; his glory is above
the earth and heaven. 14 He also exalteth the horn of his people, the
praise of all his saints; even of the children of Israel, a people near
unto him. Praise ye the Lord.
Considering that this earth, and the atmosphere that surrounds it, are
the very sediment of the universe, it concerns us to enquire after
those considerations that may be of use to reconcile us to our place in
it; and I know none more likely than this (next to the visit which the
Son of God once made to it), that even in this world, dark and as bad
as it is, God is praised: Praise you the Lord from the earth, v. 7. As
the rays of the sun, which are darted directly from heaven, reflect
back (though more weakly) from the earth, so should the praises of God,
with which this cold and infected world should be warmed and perfumed.
I. Even those creatures that are not dignified with the powers of
reason are summoned into this concert, because God may be glorified in
them, v. 7-10. Let the dragons or whales, that sport themselves in the
mighty waters (Ps. civ. 26), dance before the Lord, to his glory, who
largely proves his own omnipotence by his dominion over the leviathan
or whale, Job xli. 1, &c. All deeps, and their inhabitants, praise
God--the sea, and the animals there--the bowels of the earth, and the
animals there. Out of the depths God may be praised as well as prayed
unto. If we look up into the atmosphere we meet with a great variety of
meteors, which, being a king of new productions (and some of them
unaccountable), do in a special manner magnify the power of the great
Creator. There are fiery meteors; lightning is fire, and there are
other blazes sometimes kindled which may be so called. There are watery
meteors, hail, and snow, and the vapours of which they are gendered.
There are airy meteors, stormy winds; we know not whence they come nor
whither they go, whence their mighty force comes nor how it is spent;
but this we know, that, be they ever so strong, so stormy, they fulfil
God's word, and do that, and no more than that, which he appoints them;
and by this Christ showed himself to have a divine power, that he
commanded even the winds and the seas, and they obeyed him. Those that
will not fulfil God's word, but rise up in rebellion against it, show
themselves to be more violent and headstrong than even the stormy
winds, for they fulfil it. Take a view of the surface of the earth (v.
9), and there are presented to our view the exalted grounds, mountains
and all hills, from the barren tops of some of which, and the fruitful
tops of others, we may fetch matter for praise; there are the exalted
plants, some that are exalted by their usefulness, as the fruitful
trees of various kinds, for the fruits of which God is to be praised,
others by their stateliness, as all cedars, those trees of the Lord,
Ps. civ. 16. Cedars, the high trees, are not the fruitful trees, yet
they had their use even in God's temple. Pass we next to the animal
kingdom, and there we find God glorified, even by the beasts that run
wild, and all cattle that are tame and in the service of man, v. 10.
Nay, even the creeping things have not sunk so low, nor do the flying
fowl soar so high, as not to be called upon to praise the Lord. Much of
the wisdom, power, and goodness of the Creator appears in the several
capacities and instincts of the creatures, in the provision made for
them and the use made of them. When we see all so very strange, and all
so very good, surely we cannot but acknowledge God with wonder and
thankfulness.
II. Much more those creatures that are dignified with the powers of
reason ought to employ them in praising God: Kings of the earth and all
people, v. 11, 12. 1. God is to be glorified in and for these, as in
and for the inferior creatures, for their hearts are in the hand of the
Lord and he makes what use he pleases of them. God is to be praised in
the order and constitution of kingdoms, the pars imperans--the part
that commands, and the pars subdita--the part that is subject: Kings of
the earth and all people. It is by him that kings reign, and people are
subject to them; the princes and judges of the earth have their wisdom
and their commission from him, and we, to whom they are blessings,
ought to bless God for them. God is to be praised also in the
constitution of families, for he is the founder of them; and for all
the comfort of relations, the comfort that parents and children,
brothers and sisters, have in each other, God is to be praised. 2. God
is to be glorified by these. Let all manner of persons praise God. (1.)
Those of each rank, high and low. The praises of kings, and princes,
and judges, are demanded; those on whom God has put honour must honour
him with it, and the power they are entrusted with, and the figure they
make in the world, put them in a capacity of bringing more glory to God
and doing him more service than others. Yet the praises of the people
are expected also, and God will graciously accept of them; Christ
despised not the hosannas of the multitude. (2.) Those of each sex,
young men and maidens, who are accustomed to make merry together; let
them turn their mirth into this channel; let it be sacred, that it may
be pure. (3.) Those of each age. Old men must still bring forth this
fruit in old age, and not think that either the gravity or the
infirmity of their age will excuse them from it; and children too must
begin betimes to praise God; even out of the mouth of babes and
sucklings this good work is perfected. A good reason is given (v. 13)
why all these should praise the name of the Lord, because his name
alone is excellent and worthy to be praised; it is a name above every
name, no name, no nature, but his, has in it all excellency. His glory
is above both the earth and the heaven, and let all inhabitants both of
earth and heaven praise him and yet acknowledge his name to be exalted
far above all blessing and praise.
III. Most of all his own people, who are dignified with peculiar
privileges, must in a peculiar manner give glory to him, v. 14.
Observe, 1. The dignity God has put upon his people, even the children
of Israel, typical of the honour reserved for all true believers, who
are God's spiritual Israel. He exalts their horn, their brightness,
their plenty, their power. The people of Israel were, in many respects,
honoured above any other nation, for to them pertained the adoption,
the glory, and the covenants, Rom. ix. 4. It was their own honour that
they were a people near unto God, his Segulla, his peculiar treasure;
they were admitted into his courts, when a stranger that came nigh must
be put to death. They had him nigh to them in all that which they
called upon him for. This blessing has not come upon the Gentiles,
through Christ, for those that were afar off are by his blood made
nigh, Eph. ii. 13. It is the greatest honour that can be put upon a man
to be brought near to god, the nearer the better; and it will be best
of all when nearest of all in the kingdom of glory. 2. The duty God
expects from them in consideration of this. Let those whom God honours
honour him: Praise you the Lord. Let him be the praise of all his
saints, the object of their praise; for he is a praise to them. He is
thy praise, and he is thy God, Deut. x. 21. Some by the horn of his
people understand David, as a type of Christ, whom God has exalted to
be a prince and a Saviour, who is indeed the praise of all his saints
and will be so for ever; for it is through him that they are a people
near to God.
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P S A L M S
PSALM CXLIX.
The foregoing psalm was a hymn of praise to the Creator; this is a hymn
of praise to the Redeemer. It is a psalm of triumph in the God of
Israel, and over the enemies of Israel. Probably it was penned upon
occasion of some victory which Israel was blessed and honoured with.
Some conjecture that it was penned when David had taken the strong-hold
of Zion, and settled his government there. But it looks further, to the
kingdom of the Messiah, who, in the chariot of the everlasting gospel,
goes forth conquering and to conquer. To him, and his graces and
glories, we must have an eye, in singing this psalm, which proclaims,
I. Abundance of joy to all the people of God, ver. 1-5. II. Abundance
of terror to the proudest of their enemies, ver. 6-9.
Saints Admonished to Praise God.
1 Praise ye the Lord. Sing unto the Lord a new song, and his praise in
the congregation of saints. 2 Let Israel rejoice in him that made
him: let the children of Zion be joyful in their King. 3 Let them
praise his name in the dance: let them sing praises unto him with the
timbrel and harp. 4 For the Lord taketh pleasure in his people: he
will beautify the meek with salvation. 5 Let the saints be joyful in
glory: let them sing aloud upon their beds.
We have here,
I. The calls given to God's Israel to praise. All his works were, in
the foregoing psalm, excited to praise him; but here his saints in a
particular manner are required to bless him. Observe then, 1. Who are
called upon to praise God. Israel in general, the body of the church
(v. 2), the children of Zion particularly, the inhabitants of that holy
hill, who are nearer to God than other Israelites; those that have the
word and ordinances of God near to them, that are not required to
travel far to them, are justly expected to do more in praising God than
others. All true Christians may call themselves the children of Zion,
for in faith and hope we have come unto Mount Zion, Heb. xii. 22. The
saints must praise God, saints in profession, saints in power, for this
is the intention of their sanctification; they are devoted to the glory
of God, and renewed by the grace of God, that they may be unto him for
a name and a praise. 2. What must be the principle of this praise, and
that is holy joy in God: Let Israel rejoice, and the children of Zion
be joyful, and the saints be joyful in glory. Our praises of God should
flow from a heart filled with delight and triumph in God's attributes,
and our relation to him. Much of the power of godliness in the heart
consists in making God our chief joy and solacing ourselves in him; and
our faith in Christ is described by our rejoicing in him. We then give
honour to God when we take pleasure in him. We must be joyful in glory,
that is, in him as our glory, and in the interest we have in him; and
let us look upon it as our glory to be of those that rejoice in God. 3.
What must be the expressions of this praise. We must by all proper ways
show forth the praises of God: Sing to the Lord. We must entertain
ourselves, and proclaim his name, by singing praises to him (v. 3),
singing aloud (v. 5), for we should sing psalms with all our heart, as
those that are not only not ashamed of it, but are enlarged in it. We
must sing a new song, newly composed upon every special occasion, sing
with new affections, which make the song new, though the words have
been used before, and keep them from growing threadbare. Let God be
praised in the dance with timbrel and harp, according to the usage of
the Old-Testament church very early (Exod. xv. 20), where we find God
praised with timbrels and dances. Those who from this urge the use of
music in religious worship must by the same rule introduce dancing, for
they went together, as in David's dancing before the ark, and Judg.
xxi. 21. But, whereas many scriptures in the New Testament keep up
singing as a gospel-ordinance, none provide for the keeping up of music
and dancing; the gospel-canon for psalmody is to sing with the spirit
and with the understanding. 4. What opportunities must be taken for
praising God, none must be let slip, but particularly, (1.) We must
praise God in public, in the solemn assembly (v. 1), in the
congregation of saints. The more the better; it is the more like
heaven. Thus God's name must be owned before the world; thus the
service must have a solemnity put upon it, and we must mutually excite
one another to it. The principle, end, and design of our coming
together in religious assemblies is that we may join together in
praising God. Other parts of the service must be in order to this. (2.)
We must praise him in private. Let the saints be so transported with
their joy in God as to sing aloud upon their beds, when they awake in
the night, full of the praises of God, as David, Ps. cxix. 62. When
God's Israel are brought to a quiet settlement, let them enjoy that,
with thankfulness to God; much more may true believers, that have
entered into God's rest, and find repose in Jesus Christ, sing aloud
for joy of that. Upon their sick-beds, their death-beds, let them sing
the praises of their God.
II. The cause given to God's Israel for praise. Consider, 1. God's
doings for them. They have reason to rejoice in God, to devote
themselves to his honour and employ themselves in his service; for it
is he that made them. He gave us our being as men, and we have reason
to praise him for that, for it is a noble and excellent being. He gave
Israel their being as a people, as a church, made them what they were,
so very different from other nations. Let that people therefore praise
him, for he formed them for himself, on purpose that they might show
forth his praise, Isa. xliii. 21. Let Israel rejoice in his Makers (so
it is in the original); for God said, Let us make man; and in this,
some think, is the mystery of the Trinity. 2. God's dominion over them.
This follows upon the former: if he made them, he is their King; he
that gave being no doubt may give law; and this ought to be the matter
of our joy and praise that we are under the conduct and protection of
such a wise and powerful King. Rejoice greatly, O daughter of Zion! for
behold thy king comes, the king Messiah, whom God has set upon his holy
hill of Zion; let all the children of Zion be joyful in him, and go
forth to meet him with their hosannas, Zech. ix. 9. 3. God's delight in
them. He is a king that rules by love, and therefore to be praised; for
the Lord takes pleasure in his people, in their services, in their
prosperity, in communion with them, and in the communications of his
favour to them. He that is infinitely happy in the enjoyment of
himself, and to whose felicity no accession can be made, yet graciously
condescends to take pleasure in his people, Ps. cxlvii. 11. 4. God's
designs concerning them. Besides the present complacency he has in
them, he has prepared for their future glory: He will beautify the
meek, the humble, and lowly, and contrite in heart, that tremble at his
word and submit to it, that are patient under their afflictions and
show all meekness towards all men. These men vilify and asperse, but
God will justify them, and wipe off their reproach; nay, he will
beautify them; they shall appear not only clear, but comely, before all
the world, with the comeliness that he puts upon them. He will beautify
them with salvation, with temporal salvations (when God works
remarkable deliverances for his people those that had been among the
pots become as the wings of a dove covered with silver, Ps. lxviii.
13), but especially with eternal salvation. The righteous shall be
beautified in that day when they shine forth as the sun. In the hopes
of this, let them now, in the darkest day, sing a new song.
Israel Admonished to Praise God.
6 Let the high praises of God be in their mouth, and a twoedged sword
in their hand; 7 To execute vengeance upon the heathen, and
punishments upon the people; 8 To bind their kings with chains, and
their nobles with fetters of iron; 9 To execute upon them the
judgment written: this honour have all his saints. Praise ye the Lord.
The Israel of God are here represented triumphing over their enemies,
which is both the matter of their praise (let them give to God the
glory of those triumphs) and the recompence of their praise; those that
are truly thankful to God for their tranquillity shall be blessed with
victory. Or it may be taken as a further expression of their praise (v.
6): let the high praises of God be in their mouth, and then, in a holy
zeal for his honour, let them take a two-edged sword in their hand, to
fight his battles against the enemies of his kingdom. Now this may be
applied, 1. To the many victories which God blessed his people Israel
with over the nations of Canaan and other nations that were devoted to
destruction. These began in Moses and Joshua, who, when they taught
Israel the high praises of the Lord, did withal put a two-edged sword
in their hand; David did so too, for, as he was the sweet singer of
Israel, so he was the captain of their hosts, and taught the children
of Judah the use of the bow (2 Sam. i. 18), taught their hands to war,
as God had taught his. Thus he and they went on victoriously, fighting
the Lord's battles, and avenging Israel's quarrels on those that had
oppressed them; then they executed vengeance upon the heathen (the
Philistines, Moabites, Ammonites, and others, 2 Sam. viii. 1, &c.) and
punishments upon the people, for all the wrong they had done to God's
people, v. 7. Their kings and nobles were taken prisoners (v. 8) and on
some of them the judgment written was executed, as by Joshua on the
kings of Canaan, by Gideon on the princes of Midian, by Samuel on Agag.
The honour of this redounded to all the Israel of God; and to him who
put it upon them they return it entirely in their hallelujahs.
Jehoshaphat's army had at the same time the high praises of God in
their mouth and a two-edged sword in their hand, for they went forth to
war singing the praises of God, and then their sword did execution, 2
Chron. xx. 23. Some apply it to the time of the Maccabees, when the
Jews sometimes gained great advantages against their oppressors. And if
it seem strange that the meek should, notwithstanding that character,
be thus severe, and upon kings and nobles too, here is one word that
justifies them in it; it is the judgment written. They do not do it
from any personal malice and revenge, or any bloody politics that they
govern themselves by, but by commission from God, according to his
direction, and in obedience to his command; and Saul lost his kingdom
for disobeying a command of this nature. Thus the kings of the earth
that shall be employed in the destruction of the New-Testament Babylon
will but execute the judgment written, Rev. xvii. 16, 17. But, since
now no such special commissions can be produced, this will by no means
justify the violence either of subjects against their princes or of
princes against their subjects, or both against their neighbours, under
pretence of religion; for Christ never intended that his gospel should
be propagated by fire and sword or his righteousness wrought by the
wrath of man. When the high praises of God are in our mouth with them
we should have an olive-branch of peace in our hands. 2. To Christ's
victories by the power of his gospel and grace over spiritual enemies,
in which all believers are more than conquerors. The word of God is the
two-edged sword (Heb. iv. 12), the sword of the Spirit (Eph. vi. 17),
which it is not enough to have in our armoury, we must have it in our
hand also, as our Master had, when he said, It is written. Now, (1.)
With this two-edged sword the first preachers of the gospel obtained a
glorious victory over the powers of darkness; vengeance was executed
upon the gods of the heathen, by the conviction and conversion of those
that had been long their worshippers, and by the consternation and
confusion of those that would not repent (Rev. vi. 15); the strongholds
of Satan were cast down (2 Chron. x. 4, 5); great men were made to
tremble at the word, as Felix; Satan, the god of this world, was cast
out, according to the judgment given against him. This is the honour of
all Christians, that their holy religion has been so victorious. (2.)
With this two-edged sword believers fight against their own
corruptions, and, through the grace of God, subdue and mortify them;
the sin that had dominion over them is crucified; self, that once sat
king, is bound with chains and brought into subjection to the yoke of
Christ; the tempter is foiled and bruised under their feet. This honour
have all the saints. (3.) The complete accomplishment of this will be
in the judgment of the great day, when the Lord shall come with ten
thousands of his saints, to execute judgment upon all, Jude 14, 15.
Vengeance shall then be executed upon the heathen (Ps. ix. 17), and
punishments, everlasting punishments, upon the people. Kings and
nobles, that cast away the bands and cords of Christ's government (Ps.
ii. 3), shall not be able to cast away the chains and fetters of his
wrath and justice. Then shall be executed the judgment written, for the
secrets of men shall be judged according to the gospel. This honour
shall all the saints have, that, as assessors with Christ, they shall
judge the world, 1 Cor. vi. 2. In the prospect of that let them praise
the Lord, and continue Christ's faithful servants and soldiers to the
end of their lives.
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P S A L M S
PSALM CL.
The first and last of the psalms have both the same number of verses,
are both short, and very memorable. But the scope of them is very
different: the first psalm is an elaborate instruction in our duty, to
prepare us for the comforts of our devotion; this is all rapture and
transport, and perhaps was penned on purpose to be the conclusion of
these sacred songs, to show what is the design of them all, and that is
to assist us in praising God. The psalmist had been himself full of the
praises of God, and here he would fain fill all the world with them:
again and again he calls, "Praise the Lord, praise him, praise him," no
less than thirteen times in these six short verses. He shows, I. For
what, and upon what account, God is to be praised (ver. 1, 2), II. How,
and with what expressions of joy, God is to be praised, ver. 3-5. III.
Who must praise the Lord; it is every one's business, ver. 6. In
singing this psalm we should endeavour to get our hearts much affected
with the perfections of God and the praises with which he is and shall
be for ever attended, throughout all ages, world without end.
An Invitation to Praise God; All Creatures Called to Praise God.
1 Praise ye the Lord. Praise God in his sanctuary: praise him in the
firmament of his power. 2 Praise him for his mighty acts: praise him
according to his excellent greatness. 3 Praise him with the sound of
the trumpet: praise him with the psaltery and harp. 4 Praise him with
the timbrel and dance: praise him with stringed instruments and organs.
5 Praise him upon the loud cymbals: praise him upon the high sounding
cymbals. 6 Let every thing that hath breath praise the Lord. Praise
ye the Lord.
We are here, with the greatest earnestness imaginable, excited to
praise God; if, as some suppose, this psalm was primarily intended for
the Levites, to stir them up to do their office in the house of the
Lord, as singers and players on instruments, yet we must take it as
speaking to us, who are made to our God spiritual priests. And the
repeated inculcating of the call thus intimates that it is a great and
necessary duty, a duty which we should be much employed and much
enlarged in, but which we are naturally backward to and cold in, and
therefore need to be brought to, and held to, by precept upon precept,
and line upon line. Observe here,
I. Whence this tribute of praise arises, and out of what part of his
dominion it especially issues. It comes, 1. From his sanctuary; praise
him there. Let his priests, let his people, that attend there, attend
him with their praises. Where should he be praised, but there where he
does, in a special manner, both manifest his glory and communicate his
grace? Praise God upon the account of his sanctuary, and the privileges
which we enjoy by having that among us, Ezek. xxxvii. 26. Praise God in
his holy ones (so some read it); we must take notice of the image of
God as it appears on those that are sanctified, and love them for the
sake of that image; and when we praise them we must praise God in them.
2. From the firmament of his power. Praise him because of his power and
glory which appear in the firmament, its vastness, its brightness, and
its splendid furniture; and because of the powerful influences it has
upon this earth. Let those that have their dwelling in the firmament of
his power, even the holy angels, lead in this good work. Some, by the
sanctuary, as well as by the firmament of his power, understand the
highest heavens, the residence of his glory; that is indeed his
sanctuary, his holy temple, and there he is praised continually, in a
far better manner than we can praise him. And it is a comfort to us,
when we find we do it so poorly, that it is so well done there.
II. Upon what account this tribute of praise is due, upon many
accounts, particularly, 1. The works of his power (v. 2): Praise him
for his mighty acts; for his mightinesses (so the word is), for all the
instances of his might, the power of his providence, the power of his
grace, what he has done in the creation, government, and redemption of
the world, for the children of men in general, for his own church and
children in particular. 2. The glory and majesty of his being: Praise
him according to his excellent greatness, according to the multitude of
his magnificence (so Dr. Hammond reads it); not that our praises can
bear any proportion to God's greatness, for it is infinite, but, since
he is greater than we can express or conceive, we must raise our
conceptions and expressions to the highest degree we can attain to. Be
not afraid of saying too much in the praises of God, as we often do in
praising even great and good men. Deus non patitur hyperbolum--We
cannot speak hyperbolically of God; all the danger is of saying too
little and therefore, when we have done our utmost, we must own that
though we have praised him in consideration of, yet not in proportion
to, his excellent greatness.
III. In what manner this tribute must be paid, with all the kinds of
musical instruments that were then used in the temple-service, v. 3-5.
It is well that we are not concerned to enquire what sort of
instruments these were; it is enough that they were well known then.
Our concern is to know, 1. That hereby is intimated how full the
psalmist's heart was of the praises of God and how desirous he was that
this good work might go on. 2. That in serving God we should spare no
cost nor pains. 3. That the best music in God's ears is devout and
pious affections, non musica chordula, sed cor--not a melodious string,
but a melodious heart. Praise God with a strong faith; praise him with
holy love and delight; praise him with an entire confidence in Christ;
praise him with a believing triumph over the powers of darkness; praise
him with an earnest desire towards him and a full satisfaction in him;
praise him by a universal respect to all his commands; praise him by a
cheerful submission to all his disposals; praise him by rejoicing in
his love and solacing yourselves in his great goodness; praise him by
promoting the interests of the kingdom of his grace; praise him by a
lively hope and expectation of the kingdom of his glory. 4. That,
various instruments being used in praising God, it should yet be done
with an exact and perfect harmony; they must not hinder, but help one
another. The New-Testament concert, instead of this, is with one mind
and one mouth to glorify God, Rom. xv. 6.
IV. Who must pay this tribute (v. 6): Let every thing that has breath
praise the Lord. He began with a call to those that had a place in his
sanctuary and were employed in the temple-service; but he concludes
with a call to all the children of men, in prospect of the time when
the Gentiles should be taken into the church, and in every place, as
acceptably as at Jerusalem, this incense should be offered, Mal. i. 11.
Some think that in every thing that has breath here we must include the
inferior creatures (as Gen. vii. 22), all in whose nostrils was the
breath of life. They praise God according to their capacity. The
singing of birds is a sort of praising God. The brutes do in effect say
to man, "We would praise God if we could; do you do it for us." John in
vision heard a song of praise from every creature which is in heaven,
and on the earth, and under the earth, Rev. v. 13. Others think that
only the children of men are meant; for into them God has in a more
peculiar manner breathed the breath of life, and they have become
living souls, Gen. ii. 7. Now that the gospel is ordered to be preached
to every creature, to every human creature, it is required that every
human creature praise the Lord. What have we our breath, our spirit,
for, but to spend it in praising God; and how can we spend it better?
Prayers are called our breathings, Lam. iii. 56. Let every one that
breathes towards God in prayer, finding the benefit of that, breathe
forth his praises too. Having breath, let the praises of God perfume
our breath; let us be in this work as in our element; let it be to us
as the air we breathe in, which we could not live without. Having our
breath in our nostrils, let us consider that it is still going forth,
and will shortly go and not return. Since therefore we must shortly
breathe our last, while we have breath let us praise the Lord, and then
we shall breathe our last with comfort, and, when death runs us out of
breath, we shall remove to a better state to breathe God's praises in a
freer better air.
The first three of the five books of psalms (according to the Hebrew
division) concluded with Amen and Amen, the fourth with Amen,
Hallelujah, but the last, and in it the whole book, concludes with only
Hallelujah, because the last six psalms are wholly taken up in praising
God and there is not a word of complaint or petition in them. The
nearer good Christians come to their end the fuller they should be of
the praises of God. Some think that this last psalm is designed to
represent to us the work of glorified saints in heaven, who are there
continually praising God, and that the musical instruments here said to
be used are no more to be understood literally than the gold, and
pearls, and precious stones, which are said to adorn the New Jerusalem,
Rev. xxi. 18, 19. But, as those intimate that the glories of heaven are
the most excellent glories, so these intimate that the praises the
saints offer there are the most excellent praises. Prayers will there
be swallowed up in everlasting praises; there will be no intermission
in praising God, and yet no weariness--hallelujahs for ever repeated,
and yet still new songs. Let us often take a pleasure in thinking what
glorified saints are doing in heaven, what those are doing whom we have
been acquainted with on earth, but who have gone before us thither; and
let it not only make us long to be among them, but quicken us to do
this part of the will of God on earth as those do it that are in
heaven. And let us spend as much of our time as may be in this good
work because in it we hope to spend a joyful eternity. Hallelujah is
the word there (Rev. xix. 1, 3); let us echo to it now, as those that
hope to join in it shortly. Hallelujah, praise you the Lord.
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Proverbs
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AN
EXPOSITION,
W I T H P R A C T I C A L O B S E R V A T I O N S,
OF THE
P R O V E R B S.
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We have now before us, I. A new author, or penman rather, or pen (if
you will) made use of by the Holy Ghost for making known the mind of
God to us, writing as moved by the finger of God (so the Spirit of God
is called), and that is Solomon; through his hand came this book of
Scripture and the two that follow it, Ecclesiastes and Canticles, a
sermon and a song. Some think he wrote Canticles when he was very
young, Proverbs in the midst of his days, and Ecclesiastes when he was
old. In the title of his song he only writes himself Solomon, perhaps
because he wrote it before his accession to the throne, being filled
with the Holy Ghost when he was young. In the title of his Proverbs he
writes himself the son of David, king of Israel, for then he ruled over
all Israel. In the title of his Ecclesiastes he writes himself the son
of David, king of Jerusalem, because then perhaps his influence had
grown less upon the distant tribes, and he confined himself very much
in Jerusalem. Concerning this author we may observe, 1. That he was a
king, and a king's son. The penmen of scripture, hitherto, were most of
them men of the first rank in the world, as Moses and Joshua, Samuel
and David, and now Solomon; but, after him, the inspired writers were
generally poor prophets, men of no figure in the world, because that
dispensation was approaching in the which God would choose the weak and
foolish things of the world to confound the wise and mighty and the
poor should be employed to evangelize. Solomon was a very rich king,
and his dominions were very large, a king of the first magnitude, and
yet he addicted himself to the study of divine things, and was a
prophet and a prophet's son. It is no disparagement to the greatest
princes and potentates in the world to instruct those about them in
religion and the laws of it. 2. That he was one whom God endued with
extraordinary measures of wisdom and knowledge, in answer to his
prayers at his accession to the throne. His prayer was exemplary: Give
me a wise and an understanding heart; the answer to it was encouraging:
he had what he desired and all other things were added to him. Now here
we find what good use he made of the wisdom God gave him; he not only
governed himself and his kingdom with it, but he gave rules of wisdom
to others also, and transmitted them to posterity. Thus must we trade
with the talents with which we are entrusted, according as they are. 3.
That he was one who had his faults, and in his latter end turned aside
from those good ways of God which in this book he had directed others
in. We have the story of it 1 Kings xi., and a sad story it is, that
the penman of such a book as this should apostatize as he did. Tell it
not in Gath. But let those who are most eminently useful take warning
by this not to be proud or secure; and let us all learn not to think
the worse of good instructions though we have them from those who do
not themselves altogether live up to them.
II. A new way of writing, in which divine wisdom is taught us by
Proverbs, or short sentences, which contain their whole design within
themselves and are not connected with one another. We have had divine
laws, histories, and songs, and now divine proverbs; such various
methods has Infinite Wisdom used for our instruction, that, no stone
being left unturned to do us good, we may be inexcusable if we perish
in our folly. Teaching by proverbs was, 1. An ancient way of teaching.
It was the most ancient way among the Greeks; each of the seven wise
men of Greece had some one saying that he valued himself upon, and that
made him famous. These sentences were inscribed on pillars, and had in
great veneration as that which was said to come down from heaven. A
coelo descendit, Gnothi seauton--Know thyself is a precept which came
down from heaven. 2. It was a plain and easy way of teaching, which
cost neither the teachers nor the learners much pains, nor put their
understandings nor their memories to the stretch. Long periods, and
arguments far-fetched, must be laboured both by him that frames them
and by him that would understand them, while a proverb, which carries
both its sense and its evidence in a little compass, is quickly
apprehended and subscribed to, and is easily retained. Both David's
devotions and Solomon's instructions are sententious, which may
recommend that way of expression to those who minister about holy
things, both in praying and preaching. 3. It was a very profitable way
of teaching, and served admirably well to answer the end. The word
Mashal, here used for a proverb, comes from a word that signifies to
rule or have dominion, because of the commanding power and influence
which wise and weighty sayings have upon the children of men; he that
teaches by them dominatur in concionibus--rules his auditory. It is
easy to observe how the world is governed by proverbs. As saith the
proverb of the ancients (1 Sam. xxiv. 13), or (as we commonly express
it) As the old saying is, goes very far with most men in forming their
notions and fixing their resolves. Much of the wisdom of the ancients
has been handed down to posterity by proverbs; and some think we may
judge of the temper and character of a nation by the complexion of its
vulgar proverbs. Proverbs in conversation are like axioms in
philosophy, maxims in law, and postulata in the mathematics, which
nobody disputes, but every one endeavours to expound so as to have them
on his side. Yet there are many corrupt proverbs, which tend to debauch
men's minds and harden them in sin. The devil has his proverbs, and the
world and the flesh have their proverbs, which reflect reproach on God
and religion (as Ezek. xii. 22; xviii. 2), to guard us against the
corrupt influences of which God has his proverbs, which are all wise
and good, and tend to make us so. These proverbs of Solomon were not
merely a collection of the wise sayings that had been formerly
delivered, as some have imagined, but were the dictates of the Spirit
of God in Solomon. The very first of them (ch. i. 7) agrees with what
God said to man in the beginning (Job xxviii. 28, Behold, the fear of
the Lord, that is wisdom); so that though Solomon was great, and his
name may serve as much as any man's to recommend his writings, yet,
behold, a greater than Solomon is here. It is God, by Solomon, that
here speaks to us: I say, to us; for these proverbs were written for
our learning, and, when Solomon speaks to his son, the exhortation is
said to speak to us as unto children, Heb. xii. 5. And, as we have no
book so useful to us in our devotions as David's psalms, so have we
none so serviceable to us, for the right ordering of our conversations,
as Solomon's proverbs, which as David says of the commandments, are
exceedingly broad, containing, in a little compass, a complete body of
divine ethics, politics, and economics, exposing every vice,
recommending every virtue, and suggesting rules for the government of
ourselves in every relation and condition, and every turn of the
conversation. The learned bishop Hall has drawn up a system of moral
philosophy out of Solomon's Proverbs and Ecclesiastes. The first nine
chapters of this book are reckoned as a preface, by way of exhortation
to the study and practice of wisdom's rules, and caution against those
things that would hinder therein. We have then the first volume of
Solomon's proverbs (ch. x.-xxiv.); after that a second volume (ch.
xxv.-xxix.); and then Agur's prophecy (ch. xxx.), and Lemuel's (ch.
xxxi.). The scope of all is one and the same, to direct us so to order
our conversation aright as that in the end we may see the salvation of
the Lord. The best comment on these rules is to be ruled by them.
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P R O V E R B S
CHAP. I.
Those who read David's psalms, especially those towards the latter end,
would be tempted to think that religion is all rapture and consists in
nothing but the ecstasies and transports of devotion; and doubtless
there is a time for them, and if there be a heaven upon earth it is in
them: but, while we are on earth, we cannot be wholly taken up with
them; we have a life to live in the flesh, must have a conversation in
the world, and into that we must now be taught to carry our religion,
which is a rational thing, and very serviceable to the government of
human life, and tends as much to make us discreet as to make us devout,
to make the face shine before men, in a prudent, honest, useful
conversation, as to make the heart burn towards God in holy and pious
affections. In this chapter we have, I. The title of the book, showing
the general scope and design of it, ver. 1-6. II. The first principle
of it recommended to our serious consideration, ver. 7-9. III. A
necessary caution against bad company, ver. 10-19. IV. A faithful and
lively representation of wisdom's reasonings with the children of men,
and the certain ruin of those who turn a deaf ear to those reasonings,
ver. 20-33.
The Design of the Proverbs.
1 The proverbs of Solomon the son of David, king of Israel; 2 To know
wisdom and instruction; to perceive the words of understanding; 3 To
receive the instruction of wisdom, justice, and judgment, and equity;
4 To give subtilty to the simple, to the young man knowledge and
discretion. 5 A wise man will hear, and will increase learning; and a
man of understanding shall attain unto wise counsels: 6 To understand
a proverb, and the interpretation; the words of the wise, and their
dark sayings.
We have here an introduction to this book, which some think was
prefixed by the collector and publisher, as Ezra; but it is rather
supposed to have been penned by Solomon himself, who, in the beginning
of his book, proposes his end in writing it, that he might keep to his
business, and closely pursue that end. We are here told,
I. Who wrote these wise sayings, v. 1. They are the proverbs of
Solomon. 1. His name signifies peaceable, and the character both of his
spirit and of his reign answered to it; both were peaceable. David,
whose life was full of troubles, wrote a book of devotion; for is any
afflicted? let him pray. Solomon, who lived quietly, wrote a book of
instruction; for when the churches had rest they were edified. In times
of peace we should learn ourselves, and teach others, that which in
troublous times both they and we must practise. 2. He was the son of
David; it was his honour to stand related to that good man, and he
reckoned it so with good reason, for he fared the better for it, 1
Kings xi. 12. He had been blessed with a good education, and many a
good prayer had been put up for him (Ps. lxxii. 1), the effect of both
which appeared in his wisdom and usefulness. The generation of the
upright are sometimes thus blessed, that they are made blessings,
eminent blessings, in their day. Christ is often called the Son of
David, and Solomon was a type of him in this, as in other things, that
he opened his mouth in parables or proverbs. 3. He was king of
Israel--a king, and yet it was no disparagement to him to be an
instructor of the ignorant, and a teacher of babes--king of Israel,
that people among whom God was known and his name was great; among them
he learned wisdom, and to them he communicated it. All the earth sought
to Solomon to hear his wisdom, which excelled all men's (1 Kings iv.
30; x. 24); it was an honour to Israel that their king was such a
dictator, such an oracle. Solomon was famous for apophthegms; every
word he said had weight in it, and something that was surprising and
edifying. His servants who attended him, and heard his wisdom, had,
among them, collected 3000 proverbs of his which they wrote in their
day-books; but these were of his own writing, and do not amount to
nearly a thousand. In these he was divinely inspired. Some think that
out of those other proverbs of his, which were not so inspired, the
apocryphal books of Ecclesiasticus and the Wisdom of Solomon were
compiled, in which are many excellent sayings, and of great use; but,
take altogether, they are far short of this book. The Roman emperors
had each of them his symbol or motto, as many now have with their coat
of arms. But Solomon had many weighty sayings, not as theirs, borrowed
from others, but all the product of that extraordinary wisdom which God
had endued him with.
II. For what end they were written (v. 2-4), not to gain a reputation
to the author, or strengthen his interest among his subjects, but for
the use and benefit of all that in every age and place will govern
themselves by these dictates and study them closely. This book will
help us, 1. To form right notions of things, and to possess our minds
with clear and distinct ideas of them, that we may know wisdom and
instruction, that wisdom which is got by instruction, by divine
revelation, may know both how to speak and act wisely ourselves and to
give instruction to others. 2. To distinguish between truth and
falsehood, good and evil--to perceive the words of understanding, to
apprehend them, to judge of them, to guard against mistakes, and to
accommodate what we are taught to ourselves and our own use, that we
may discern things that differ and not be imposed upon, and may approve
things that are excellent and not lose the benefit of them, as the
apostle prays, Phil. i. 10. 3. To order our conversation aright in
every things, v. 3. This book will give, that we may receive, the
instruction of wisdom, that knowledge which will guide our practice in
justice, judgment, and equity (v. 3), which will dispose us to render
to all their due, to God the things that are God's, in all the
exercises of religion, and to all men what is due to them, according to
the obligations which by relation, office, contract, or upon any other
account, we lie under to them. Note, Those are truly wise, and none but
those, who are universally conscientious; and the design of the
scripture is to teach us that wisdom, justice in the duties of the
first table, judgment in those of the second table, and equity (that is
sincerity) in both; so some distinguish them.
III. For whose use they were written, v. 4. They are of use to all, but
are designed especially, 1. For the simple, to give subtlety to them.
The instructions here given are plain and easy, and level to the
meanest capacity, the wayfaring men, though fools, shall not err
therein; and those are likely to receive benefit by them who are
sensible of their own ignorance and their need to be taught, and are
therefore desirous to receive instruction; and those who receive these
instructions in their light and power, though they be simple, will
hereby be made subtle, graciously crafty to know the sin they should
avoid and the duty they should do, and to escape the tempter's wiles.
He that is harmless as the dove by observing Solomon's rules may become
wise as the serpent; and he that has been sinfully foolish when he
begins to govern himself by the word of God becomes graciously wise. 2.
For young people, to give them knowledge and discretion. Youth is the
learning age, catches at instructions, receives impressions, and
retains what is then received; it is therefore of great consequence
that the mind be then seasoned well, nor can it receive a better
tincture than from Solomon's proverbs. Youth is rash, and heady, and
inconsiderate; man is born like the wild ass's colt, and therefore
needs to be broken by the restraints and managed by the rules we find
here. And, if young people will but take heed to their ways according
to Solomon's proverbs, they will soon gain the knowledge and discretion
of the ancients. Solomon had an eye to posterity in writing this book,
hoping by it to season the minds of the rising generation with the
generous principles of wisdom and virtue.
IV. What good use may be made of them, v. 5, 6. Those who are young and
simple may by them be made wise, and are not excluded from Solomon's
school, as they were from Plato's. But is it only for such? No; here is
not only milk for babes, but strong meat for strong men. This book will
not only make the foolish and bad wise and good, but the wise and good
wiser and better; and though the simple and the young man may perhaps
slight those instructions, and not be the better for them, yet the wise
man will hear. Wisdom will be justified by her own children, though not
by the children sitting in the market-place. Note, Even wise men must
hear, and not think themselves too wise to learn. A wise man is
sensible of his own defects (Plurima ignoro, sed ignorantiam meam non
ignoro--I am ignorant of many things, but not of my own ignorance), and
therefore is still pressing forward, that he may increase in learning,
may know more and know it better, more clearly and distinctly, and may
know better how to make use of it. As long as we live we should strive
to increase in all useful learning. It was a saying of one of the
greatest of the rabbin, Qui non auget scientiam, amittit de ea--If our
stock of knowledge by not increasing, it is wasting; and those that
would increase in learning must study the scriptures; these perfect the
man of God. A wise man, by increasing in learning, is not only
profitable to himself, but to others also, 1. As a counsellor. A man of
understanding in these precepts of wisdom, by comparing them with one
another and with his own observations, shall by degrees attain unto
wise counsels; he stands fair for preferment, and will be consulted as
an oracle, and entrusted with the management of public affairs; he
shall come to sit at the helm, so the word signifies. Note, Industry is
the way to honour; and those whom God has blessed with wisdom must
study to do good with it, according as their sphere is. It is more
dignity indeed to be counsellor to the prince, but it is more charity
to be counsellor to the poor, as Job was with his wisdom. Job xxix. 15,
I was eyes to the blind. 2. As an interpreter (v. 6)--to understand a
proverb. Solomon was himself famous for expounding riddles and
resolving hard questions, which was of old the celebrated entertainment
of the eastern princes, witness the solutions he gave to the enquiries
with which the queen of Sheba thought to puzzle him. Now here he
undertakes to furnish his readers with that talent, as far as would be
serviceable to the best purposes. "They shall understand a proverb,
even the interpretation, without which the proverb is a nut uncracked;
when they hear a wise saying, though it be figurative, they shall take
the sense of it, and know how to make use of it." The words of the wise
are sometimes dark sayings. In St. Paul's epistles there is that which
is hard to be understood; but to those who, being well-versed in the
scriptures, know how to compare spiritual things with spiritual, they
will be easy and safe; so that, if you ask them, Have you understood
all these things? they may answer, Yea, Lord. Note, It is a credit to
religion when men of honesty are men of sense; all good people
therefore should aim to be intelligent, and run to and fro, take pains
in the use of means, that their knowledge may be increased.
Parental Admonitions.
7 The fear of the Lord is the beginning of knowledge: but fools despise
wisdom and instruction. 8 My son, hear the instruction of thy father,
and forsake not the law of thy mother: 9 For they shall be an
ornament of grace unto thy head, and chains about thy neck.
Solomon, having undertaken to teach a young man knowledge and
discretion, here lays down two general rules to be observed in order
thereunto, and those are, to fear God and honour his parents, which two
fundamental laws of morality Pythagoras begins his golden verses with,
but the former of them in a wretchedly corrupted state. Primum, deos
immortales cole, parentesque honora--First worship the immortal gods,
and honour your parents. To make young people such as they should be,
I. Let them have regard to God as their supreme.
1. He lays down this truth, that the fear of the Lord is the beginning
of knowledge (v. 7); it is the principal part of knowledge (so the
margin); it is the head of knowledge; that is, (1.) Of all things that
are to be known this is most evident, that God is to be feared, to be
reverenced, served, and worshipped; this is so the beginning of
knowledge that those know nothing who do not know this. (2.) In order
to the attaining of all useful knowledge this is most necessary, that
we fear God; we are not qualified to profit by the instructions that
are given us unless our minds be possessed with a holy reverence of
God, and every thought within us be brought into obedience to him. If
any man will do his will, he shall know of his doctrine, John vii. 17.
(3.) As all our knowledge must take rise from the fear of God, so it
must tend to it as its perfection and centre. Those know enough who
know how to fear God, who are careful in every thing to please him and
fearful of offending him in any thing; this is the Alpha and Omega of
knowledge.
2. To confirm this truth, that an eye to God must both direct and
quicken all our pursuits of knowledge, he observes, Fools (atheists,
who have no regard to God) despise wisdom and instruction; having no
dread at all of God's wrath, nor any desire of his favour, they will
not give you thanks for telling them what they may do to escape his
wrath and obtain his favour. Those who say to the Almighty, Depart from
us, who are so far from fearing him that they set him at defiance, can
excite no surprise if they desire not the knowledge of his ways, but
despise that instruction. Note, Those are fools who do not fear God and
value the scriptures; and though they may pretend to be admirers of wit
they are really strangers and enemies to wisdom.
II. Let them have regard to their parents as their superiors (v. 8, 9):
My son, hear the instruction of thy father. He means, not only that he
would have his own children to be observant of him, and of what he said
to them, nor only that he would have his pupils, and those who came to
him to be taught, to look upon him as their father and attend to his
precepts with the disposition of children, but that he would have all
children to be dutiful and respectful to their parents, and to conform
to the virtuous and religious education which they give them, according
to the law of the fifth commandment.
1. He takes it for granted that parents will, with all the wisdom they
have, instruct their children, and, with all the authority they have,
give law to them for their good. They are reasonable creatures, and
therefore we must not give them law without instruction; we must draw
them with the cords of a man, and when we tell them what they must do
we must tell them why. But they are corrupt and wilful, and therefore
with the instruction there is need of a law. Abraham will not only
catechize, but command, his household. Both the father and the mother
must do all they can for the good education of their children, and all
little enough.
2. He charges children both to receive and to retain the good lessons
and laws their parents give them. (1.) To receive them with readiness:
"Hear the instruction of thy father; hear it and heed it; hear it and
bid it welcome, and be thankful for it, and subscribe to it." (2.) To
retain them with resolution: "Forsake not their law; think not that
when thou art grown up, and no longer under tutors and governors, thou
mayest live at large; no, the law of thy mother was according to the
law of thy God, and therefore it must never be forsaken; thou wast
trained up in the way in which thou shouldst go, and therefore, when
thou art old, thou must not depart from it." Some observe that whereas
the Gentile ethics, and the laws of the Persians and Romans, provided
only that children should pay respect to their father, the divine law
secures the honour of the mother also.
3. He recommends this as that which is very graceful and will put an
honour upon us: "The instructions and laws of thy parents, carefully
observed and lived up to, shall be an ornament of grace unto thy head
(v. 9), such an ornament as is, in the sight of God, of great price,
and shall make thee look as great as those that wear gold chains about
their necks." Let divine truths and commands be to us a coronet, or a
collar of SS, which are badges of first-rate honours; let us value
them, and be ambitious of them, and then they shall be so to us. Those
are truly valuable, and shall be valued, who value themselves more by
their virtue and piety than by their worldly wealth and dignity.
Parental Admonitions.
10 My son, if sinners entice thee, consent thou not. 11 If they say,
Come with us, let us lay wait for blood, let us lurk privily for the
innocent without cause: 12 Let us swallow them up alive as the grave;
and whole, as those that go down into the pit: 13 We shall find all
precious substance, we shall fill our houses with spoil: 14 Cast in
thy lot among us; let us all have one purse: 15 My son, walk not thou
in the way with them; refrain thy foot from their path: 16 For their
feet run to evil, and make haste to shed blood. 17 Surely in vain the
net is spread in the sight of any bird. 18 And they lay wait for
their own blood; they lurk privily for their own lives. 19 So are the
ways of every one that is greedy of gain; which taketh away the life of
the owners thereof.
Here Solomon gives another general rule to young people, in order to
their finding out, and keeping in, the paths of wisdom, and that is to
take heed of the snare of bad company. David's psalms begin with this
caution, and so do Solomon's proverbs; for nothing is more destructive,
both to a lively devotion and to a regular conversation (v. 10): "My
son, whom I love, and have a tender concern for, if sinners entice
thee, consent thou not." This is good advice for parents to give their
children when they send them abroad into the world; it is the same that
St. Peter gave to his new converts, (Acts ii. 40), Save yourselves from
this untoward generation. Observe, 1. How industrious wicked people are
to seduce others into the paths of the destroyer: they will entice.
Sinners love company in sin; the angels that fell were tempters almost
as soon as they were sinners. They do not threaten or argue, but entice
with flattery and fair speech; with a bait they draw the unwary young
man to the hook. But they mistake if they think that by bringing others
to partake with them in their guilt, and to be bound, as it were, in
the bond with them, they shall have the less to pay themselves; for
they will have so much the more to answer for. 2. How cautious young
people should be that they be not seduced by them: "Consent thou not;
and then, though they entice thee, they cannot force thee. Do not say
as they say, nor do as they do or would have thee to do; have no
fellowship with them." To enforce this caution,
I. He represents the fallacious reasonings which sinners use in their
enticements, and the arts of wheedling which they have for the
beguiling of unstable souls. He specifies highwaymen, who do what they
can to draw others into their gang, v. 11-14. See here what they would
have the young man to do: "Come with us (v. 11); let us have thy
company." At first they pretend to ask no more; but the courtship rises
higher (v. 14): "Cast in thy lot among us; come in partner with us,
join thy force to ours, and let us resolve to live and die together:
thou shalt fare as we fare; and let us all have one purse, that what we
get together we may spend merrily together," for that is it they aim
at. Two unreasonable insatiable lusts they propose to themselves the
gratification of, and therewith entice their pray into the snare:--1.
Their cruelty. They thirst after blood, and hate those that are
innocent and never gave them any provocation, because by their honesty
and industry they shame and condemn them: "Let us therefore lay wait
for their blood, and lurk privily for them; they are conscious to
themselves of no crime and consequently apprehensive of no danger, but
travel unarmed; therefore we shall make the more easy prey of them.
And, O how sweet it will be to swallow them up alive!" v. 12. These
bloody men would do this as greedily as the hungry lion devours the
lamb. If it be objected, "The remains of the murdered will betray the
murderers;" they answer, "No danger of that; we will swallow them whole
as those that are buried." Who could imagine that human nature should
degenerate so far that it should ever be a pleasure to one man to
destroy another! 2. Their covetousness. They hope to get a good booty
by it (v. 13): "We shall find all precious substance by following this
trade. What though we venture our necks by it? we shall fill our houses
with spoil." See here, (1.) The idea they have of worldly wealth. They
call it precious substance; whereas it is neither substance nor
precious; it is a shadow; it is vanity, especially that which is got by
robbery, Ps. lxii. 10. It is as that which is not, which will give a
man no solid satisfaction. It is cheap, it is common, yet, in their
account, it is precious, and therefore they will hazard their lives,
and perhaps their souls, in pursuit of it. It is the ruining mistake of
thousands that they over-value the wealth of this world and look on it
as precious substance. (2.) The abundance of it which they promise
themselves: We shall fill our houses with it. Those who trade with sin
promise themselves mighty bargains, and that it will turn to a vast
account (All this will I give thee, says the tempter); but they only
dream that they eat; the housefuls dwindle into scarcely a handful,
like the grass on the house-tops.
II. He shows the perniciousness of these ways, as a reason why we
should dread them (v. 15): "My son, walk not thou in the way with them;
do not associate with them; get, and keep, as far off from them as thou
canst; refrain thy foot from their path; do not take example by them,
not do as they do." Such is the corruption of our nature that our foot
is very prone to step into the path of sin, so that we must use
necessary violence upon ourselves to refrain our foot from it, and
check ourselves if at any time we take the least step towards it.
Consider, 1. How pernicious their way is in its own nature (v. 16):
Their feet run to evil, to that which is displeasing to God and hurtful
to mankind, for they make haste to shed blood. Note, The way of sin is
down-hill; men not only cannot stop themselves, but, the longer they
continue in it, the faster they run, and make haste in it, as if they
were afraid they should not do mischief enough and were resolved to
lose no time. They said they would proceed leisurely (Let us lay wait
for blood, v. 11), but thou wilt find they are all in haste, so much
has Satan filled their hearts. 2. How pernicious the consequences of it
will be. They are plainly told that this wicked way will certainly end
in their own destruction, and yet they persist in it. Herein, (1.) They
are like the silly bird, that sees the net spread to take her, and yet
it is in vain; she is decoyed into it by the bait, and will not take
the warning which her own eyes gave her, v. 17. But we think ourselves
of more value than many sparrows, and therefore should have more wit,
and act with more caution. God has made us wiser than the fowls of
heaven (Job xxxv. 11), and shall we then be as stupid as they? (2.)
They are worse than the birds, and have not the sense which we
sometimes perceive them to have; for the fowler knows it is in vain to
lay his snare in the sight of the bird, and therefore he has arts to
conceal it. But the sinner sees ruin at the end of his way; the
murderer, the thief, see the jail and the gallows before them, nay,
they may see hell before them; their watchmen tell them they shall
surely die, but it is to no purpose; they rush into sin, and rush on in
it, like the horse into the battle. For really the stone they roll will
turn upon themselves, v. 18, 19. They lay wait, and lurk privily, for
the blood and lives of others, but it will prove, contrary to their
intention, to be for their own blood, their own lives; they will come,
at length, to a shameful end; and, if they escape the sword of the
magistrate, yet there is a divine Nemesis that pursues them. Vengeance
suffers them not to live. Their greediness of gain hurries them upon
those practices which will not suffer them to live out half their days,
but will cut off the number of their months in the midst. They have
little reason to be proud of their property in that which takes away
the life of the owners and then passes to other masters; and what is a
man profited, though he gain the world, if he lose his life? For then
he can enjoy the world no longer; much less if he lose his soul, and
that be drowned in destruction and perdition, as multitudes are by the
love of money.
Now, though Solomon specifies only the temptation to rob on the
highway, yet he intends hereby to warn us against all other evils which
sinners entice men to. Such are the ways of the drunkards and unclean;
they are indulging themselves in those pleasures which tend to their
ruin both here and for ever; and therefore consent not to them.
Wisdom's Exhortations; Doom of Obdurate Sinners.
20 Wisdom crieth without; she uttereth her voice in the streets: 21
She crieth in the chief place of concourse, in the openings of the
gates: in the city she uttereth her words, saying, 22 How long, ye
simple ones, will ye love simplicity? and the scorners delight in their
scorning, and fools hate knowledge? 23 Turn you at my reproof:
behold, I will pour out my spirit unto you, I will make known my words
unto you. 24 Because I have called, and ye refused; I have stretched
out my hand, and no man regarded; 25 But ye have set at nought all my
counsel, and would none of my reproof: 26 I also will laugh at your
calamity; I will mock when your fear cometh; 27 When your fear cometh
as desolation, and your destruction cometh as a whirlwind; when
distress and anguish cometh upon you. 28 Then shall they call upon
me, but I will not answer; they shall seek me early, but they shall not
find me: 29 For that they hated knowledge, and did not choose the
fear of the Lord: 30 They would none of my counsel: they despised all
my reproof. 31 Therefore shall they eat of the fruit of their own
way, and be filled with their own devices. 32 For the turning away of
the simple shall slay them, and the prosperity of fools shall destroy
them. 33 But whoso hearkeneth unto me shall dwell safely, and shall
be quiet from fear of evil.
Solomon, having shown how dangerous it is to hearken to the temptations
of Satan, here shows how dangerous it is not to hearken to the calls of
God, which we shall for ever rue the neglect of. Observe,
I. By whom God calls to us--by wisdom. It is wisdom that crieth
without. The word is plural--wisdoms, for, as there is infinite wisdom
in God, so there is the manifold wisdom of God, Eph. iii. 10. God
speaks to the children of men by all the kinds of wisdom, and, as in
every will, so in every word, of God there is a counsel. 1. Human
understanding is wisdom, the light and law of nature, the powers and
faculties of reason, and the office of conscience, Job xxxviii. 36. By
these God speaks to the children of men, and reasons with them. The
spirit of a man is the candle of the Lord; and, wherever men go, they
may hear a voice behind them, saying, This is the way; and the voice of
conscience is the voice of God, and not always a still small voice, but
sometimes it cries. 2. Civil government is wisdom; it is God's
ordinance; magistrates are his vicegerents. God by David had said to
the fools, Deal not foolishly, Ps. lxxv. 4. In the opening of the
gates, and in the places of concourse, where courts were kept, the
judges, the wisdom of the nation, called to wicked people, in God's
name, to repent and reform. 3. Divine revelation is wisdom; all its
dictates, all its laws, are wise as wisdom itself. God does, by the
written word, by the law of Moses, which sets before us the blessing
and the curse, by the priests' lips which keep knowledge, by his
servants the prophets, and all the ministers of this word, declare his
mind to sinners, and give them warning as plainly as that which is
proclaimed in the streets or courts of judicature by the criers. God,
in his word, not only opens the case, but argues it with the children
of men. Come, now, and let us reason together, Isa. i. 18. 4. Christ
himself is Wisdom, is Wisdoms, for in him are hidden all the treasures
of wisdom and knowledge, and he is the centre of all divine revelation,
not only the essential Wisdom, but the eternal Word, by whom God speaks
to us and to whom he has committed all judgment; he it is therefore who
here both pleads with sinners and passes sentence on them. He calls
himself Wisdom, Luke vii. 35.
II. How he calls to us, and in what manner. 1. Very publicly, that
whosoever hath ears to hear may hear, since all are welcome to take the
benefit of what is said and all are concerned to heed it. The rules of
wisdom are published without in the streets, not in the schools only,
or in the palaces of princes, but in the chief places of concourse,
among the common people that pass and repass in the opening of the
gates and in the city. It is comfortable casting the net of the gospel
where there is a multitude of fish, in hopes that then some will be
enclosed. This was fulfilled in our Lord Jesus, who taught openly in
the temple, in crowds of people, and in secret said nothing (John
xviii. 20), and charged his ministers to proclaim his gospel on the
housetop, Matt. x. 27. God says (Isa. xlv. 19), I have not spoken in
secret. There is no speech or language where Wisdom's voice is not
heard. Truth seeks not corners, nor is virtue ashamed of itself. 2.
Very pathetically; she cries, and again she cries, as one in earnest.
Jesus stood and cried. She utters her voice, she utters her words with
all possible clearness and affection. God is desirous to be heard and
heeded.
III. What the call of God and Christ is.
1. He reproves sinners for their folly and their obstinately persisting
in it, v. 22. Observe, (1.) Who they are that Wisdom here reproves and
expostulates with. In general, they are such as are simple, and
therefore might justly be despised, such as love simplicity, and
therefore might justly be despaired of; but we must use the means even
with those that we have but little hopes of, because we know not what
divine grace may do. Three sorts of persons are here called to:--[1.]
Simple ones that love simplicity. Sin is simplicity, and sinners are
simple ones; they do foolishly, very foolishly; and the condition of
those is very bad who love simplicity, are fond of their simple notions
of good and evil, their simple prejudices against the ways of God, and
are in their element when they are doing a simple thing, sporting
themselves in their own deceivings and flattering themselves in their
wickedness. [2.] Scorners that delight in scorning--proud people that
take a pleasure in hectoring all about them, jovial people that banter
all mankind, and make a jest of every thing that comes in their way.
But scoffers at religion are especially meant, the worst of sinners,
that scorn to submit to the truths and laws of Christ, and to the
reproofs and admonitions of his word, and take a pride in running down
every thing that is sacred and serious. [3.] Fools that hate knowledge.
None but fools hate knowledge. Those only are enemies to religion that
do not understand it aright. And those are the worst of fools that hate
to be instructed and reformed, and have a rooted antipathy to serious
godliness. (2.) How the reproof is expressed: "How long will you do
so?" This implies that the God of heaven desires the conversion and
reformation of sinners and not their ruin, that he is much displeased
with their obstinacy and dilatoriness, that he waits to be gracious,
and is willing to reason the case with them.
2. He invites them to repent and become wise, v. 23. And here, (1.) The
precept is plain: Turn you at my reproof. We do not make a right use of
the reproofs that are given us for that which is evil if we do not turn
from it to that which is good; for for this end the reproof was given.
Turn, that is, return to your right mind, turn to God, turn to your
duty, turn and live. (2.) The promises are very encouraging. Those that
love simplicity find themselves under a moral impotency to change their
own mind and way; they cannot turn by any power of their own. To this
God answers, "Behold, I will pour out my Spirit unto you; set
yourselves to do what you can, and the grace of God shall set in with
you, and work in you both to will and to do that good which, without
that grace, you could not do." Help thyself, and God will help thee;
stretch forth thy withered hand, and Christ will strengthen and heal
it. [1.] The author of this grace is the Spirit, and that is promised:
I will pour out my Spirit unto you, as oil, as water; you shall have
the Spirit in abundance, rivers of living water, John vii. 38. Our
heavenly Father will give the Holy Spirit to those that ask him. [2.]
The means of this grace is the word, which, if we take it aright, will
turn us; it is therefore promised, "I will make known my words unto
you, not only speak them to you, but make them known, give you to
understand them." Note, Special grace is necessary to a sincere
conversion. But that grace shall never be denied to any that honestly
seek it and submit to it.
3. He reads the doom of those that continue obstinate against all these
means and methods of grace. It is large and very terrible, v. 24-32.
Wisdom, having called sinners to return, pauses awhile, to see what
effect the call has, hearkens and hears; but they speak not aright
(Jer. viii. 6), and therefore she goes on to tell them what will be in
the end hereof.
(1.) The crime is recited and it is highly provoking. See what it is
for which judgment will be given against impenitent sinners in the
great day, and you will say they deserve it, and the Lord is righteous
in it. It is, in short, rejecting Christ and the offers of his grace,
and refusing to submit to the terms of his gospel, which would have
saved them both from the curse of the law of God and from the dominion
of the law of sin. [1.] Christ called to them, to warn them of their
danger; he stretched out his hand to offer them mercy, nay, to help
them out of their miserable condition, stretched out his hand for them
to take hold of, but they refused and no man regarded; some were
careless and never heeded it, nor took notice of what was said to them;
others were wilful, and, though they could not avoid hearing the will
of Christ, yet they gave him a flat denial, they refused, v. 24. They
were in love with their folly, and would not be made wise. They were
obstinate to all the methods that were taken to reclaim them. God
stretched out his hand in mercies bestowed upon them, and, when those
would not work upon them, in corrections, but all were in vain; they
regarded the operations of his hand no more than the declarations of
his mouth. [2.] Christ reproved and counselled them, not only reproved
them for what they did amiss, but counselled them to do better (those
are reproofs of instruction and evidences of love and good-will), but
they set at nought all his counsel as not worth heeding, and would none
of his reproof, as if it were below them to be reproved by him and as
if they had never done any thing that deserved reproof, v. 25. This is
repeated (v. 30): "They would none of my counsel, but rejected it with
disdain; they called reproofs reproaches, and took them as an insult
(Jer. vi. 10); nay, they despised all my reproof, as if it were all a
jest, and not worth taking notice of." Note, Those are marked for ruin
that are deaf to reproof and good counsel. [3.] They were exhorted to
submit to the government of right reason and religion, but they
rebelled against both. First, Reason should not rule them, for they
hated knowledge (v. 29), hated the light of divine truth because it
discovered to them the evil of their deeds, John iii. 20. They hated to
be told that which they could not bear to know. Secondly, Religion
could not rule them, for they did not choose the fear of the Lord, but
chose to walk in the way of their heart and in the sight of their eyes.
They were pressed to set God always before them, but they chose rather
to cast him and his fear behind their backs. Note, Those who do not
choose the fear of the Lord show that they have no knowledge.
(2.) The sentence is pronounced, and it is certainly ruining. Those
that will not submit to God's government will certainly perish under
his wrath and curse, and the gospel itself will not relieve them. They
would not take the benefit of God's mercy when it was offered them, and
therefore justly fall as victims to his justice, ch. xxix. 1. The
threatenings here will have their full accomplishment in the judgment
of the great day and the eternal misery of the impenitent, of which yet
there are some earnests in present judgments. [1.] Now sinners are in
prosperity and secure; they live at ease, and set sorrow at defiance.
But, First, Their calamity will come (v. 26); sickness will come, and
those diseases which they shall apprehend to be the very arrests and
harbingers of death; other troubles will come, in mind, in estate,
which will convince them of their folly in setting God at a distance.
Secondly, Their calamity will put them into a great fright. Fear seizes
them, and they apprehend that bad will be worse. When public judgments
are abroad the sinners in Zion are afraid, fearfulness surprises the
hypocrites. Death is the king of terrors to them (Job xv. 21, &c.;
xviii. 11, &c.); this fear will be their continual torment. Thirdly,
According to their fright will it be to them. Their fear shall come
(the thing they were afraid of shall befal them); it shall come as
desolation, as a mighty deluge bearing down all before it; it shall be
their destruction, their total and final destruction; and it shall come
as a whirlwind, which suddenly and forcibly drives away all the chaff.
Note, Those that will not admit the fear of God lay themselves open to
all other fears, and their fears will not prove causeless. Fourthly,
Their fright will then be turned into despair: Distress and anguish
shall come upon them, for, having fallen into the pit they were afraid
of, they shall see no way to escape, v. 27. Saul cries out (2 Sam. i.
9), Anguish has come upon me; and in hell there is weeping, and
wailing, and gnashing of teeth for anguish, tribulation and anguish to
the soul of the sinner, the fruit of the indignation and wrath of the
righteous God, Rom. ii. 8, 9. [2.] Now God pities their folly, but he
will then laugh at their calamity (v. 26): "I also will laugh at your
distress, even as you laughed at my counsel." Those that ridicule
religion will thereby but make themselves ridiculous before all the
world. The righteous will laugh at them (Ps. lii. 6), for God himself
will. It intimates that they shall be for ever shut out of God's
compassions; they have so long sinned against mercy that they have now
quite sinned it away. His eye shall not spare, neither will he have
pity. Nay, his justice being glorified in their ruin, he will be
pleased with it, though now he would rather they should turn and live.
Ah! I will ease me of my adversaries. [3.] Now God is ready to hear
their prayers and to meet them with mercy, if they would but seek to
him for it; but then the door will be shut, and they shall cry in vain
(v. 28): "Then shall they call upon me when it is too late, Lord, Lord,
open to us. They would then gladly be beholden to that mercy which now
they reject and make light of; but I will not answer, because, when I
called, they would not answer;" all the answer then will be, Depart
from me, I know you not. This has been the case of some even in this
life, as of Saul, whom God answered not by Urim or prophets; but,
ordinarily, while there is life there is room for prayer and hope of
speeding, and therefore this must refer to the inexorable justice of
the last judgment. Then those that slighted God will seek him early
(that is, earnestly), but in vain; they shall not find him, because
they sought him not when he might be found, Isa. lv. 6. The rich man in
hell begged, but was denied. [4.] Now they are eager upon their own
way, and fond of their own devices; but then they will have enough of
them (v. 31), according to the proverb, Let men drink as they brew;
they shall eat the fruit of their own way; their wages shall be
according to their work, and, as was their choice, so shall their doom
be, Gal. vi. 7, 8. Note, First, There is a natural tendency in sin to
destruction, Jam. i. 15. Sinners are certainly miserable if they do but
eat the fruit of their own way. Secondly, Those that perish must thank
themselves, and can lay no blame upon any other. It is their own
device; let them make their boast of it. God chooses their delusions,
Isa. lxvi. 4. [5.] Now they value themselves upon their worldly
prosperity; but then that shall help to aggravate their ruin, v. 32.
First, They are now proud that they can turn away from God and get
clear of the restraints of religion; but that very thing shall slay
them, the remembrance of it shall cut them to the heart. Secondly, They
are now proud of their own security and sensuality; but the ease of the
simple (so the margin reads it) shall slay them; the more secure they
are the more certain and the more dreadful will their destruction be,
and the prosperity of fools shall help to destroy them, by puffing them
up with pride, gluing their hearts to the world, furnishing them with
fuel for their lusts, and hardening their hearts in their evil ways.
4. He concludes with an assurance of safety and happiness to all those
that submit to the instructions of wisdom ( v. 33): "Whoso hearkeneth
unto me, and will be ruled by me, he shall," (1.) "Be safe; he shall
dwell under the special protection of Heaven, so that nothing shall do
him any real hurt." (2.) "He shall be easy, and have no disquieting
apprehensions of danger; he shall not only be safe from evil, but quiet
from the fear of it." Though the earth be removed, yet shall not they
fear. Would we be safe from evil, and quiet from the fear of it? Let
religion always rule us and the word of God be our counsellor. That is
the way to dwell safely in this world, and to be quiet from the fear of
evil in the other world.
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P R O V E R B S
CHAP. II.
Solomon, having foretold the destruction of those who are obstinate in
their impiety, in this chapter applies himself to those who are willing
to be taught; and, I. He shows them that, if they would diligently use
the means of knowledge and grace, they should obtain of God the
knowledge and grace which they seek, ver. 1-9. II. He shows them of
what unspeakable advantage it would be to them. 1. It would preserve
them from the snares of evil men (ver. 10-15) and of evil women, ver.
16-19. 2. It would direct them into, and keep them in, the way of good
men, ver. 20-22. So that in this chapter we are taught both how to get
wisdom and how to use it when we have it, that we may neither seek it,
nor receive it in vain.
The Search after Wisdom Encouraged.
1 My son, if thou wilt receive my words, and hide my commandments with
thee; 2 So that thou incline thine ear unto wisdom, and apply thine
heart to understanding; 3 Yea, if thou criest after knowledge, and
liftest up thy voice for understanding; 4 If thou seekest her as
silver, and searchest for her as for hid treasures; 5 Then shalt thou
understand the fear of the Lord, and find the knowledge of God. 6 For
the Lord giveth wisdom: out of his mouth cometh knowledge and
understanding. 7 He layeth up sound wisdom for the righteous: he is a
buckler to them that walk uprightly. 8 He keepeth the paths of
judgment, and preserveth the way of his saints. 9 Then shalt thou
understand righteousness, and judgment, and equity; yea, every good
path.
Job had asked, long before this, Where shall wisdom be found? Whence
cometh wisdom? (Job xxviii. 12, 20) and he had given this general
answer (v. 23), God knoweth the place of it; but Solomon here goes
further, and tells us both where we may find it and how we may get it.
We are here told,
I. What means we must use that we may obtain wisdom.
1. We must closely attend to the word of God, for that is the word of
wisdom, which is able to make us wise unto salvation, v. 1, 2. (1.) We
must be convinced that the words of God are the fountain and standard
of wisdom and understanding, and that we need not desire to be wiser
than they will make us. We must incline our ear and apply our hearts to
them, as to wisdom or understanding itself. Many wise things may be
found in human compositions, but divine revelation, and true religion
built upon it, are all wisdom. (2.) We must, accordingly, receive the
word of God with all readiness of mind, and bid it welcome, even the
commandments as well as the promises, without murmuring or disputing.
Speak, Lord, for thy servant hears. (3.) We must hide them with us, as
we do our treasures, which we are afraid of being robbed of. We must
not only receive, but retain, the word of God, and lodge it in our
hearts, that it may be always ready to us. (4.) We must incline our ear
to them; we must lay hold on all opportunities of hearing the word of
God, and listen to it with attention and seriousness, as those that are
afraid of letting it slip. (5.) We must apply our hearts to them, else
inclining the ear to them will stand us in no stead.
2. We must be much in prayer, v. 3. We must cry after knowledge, as one
that is ready to perish for hunger begs hard for bread. Faint desires
will not prevail; we must be importunate, as those that know the worth
of knowledge and our own want of it. We must cry, as new-born babes,
after the sincere milk of the word. 1 Pet. ii. 2. We must lift our
voice for understanding lift it up to heaven; thence these good and
perfect gifts must be expected, Jam. i. 17; Job xxxviii. 34. We must
give our voice to understanding (so the word is), speak for it, vote
for it, submit the tongue to the command of wisdom. We must consecrate
our voice to it; having applied our heart to it, we must employ our
voice in seeking for it. Solomon could write probatum est--a tried
remedy, upon this method; he prayed for wisdom and so obtained it.
3. We must be willing to take pains (v. 4); we must seek it as silver,
preferring it far before all the wealth of this world, and labouring in
search of it as those who dig in the mines, who undergo great toil and
run great hazards, with indefatigable industry and invincible constancy
and resolution, in pursuit of the ore; or as those who will be rich
rise up early, and sit up late, and turn every stone to get money and
fill their treasures. Thus diligent must we be in the use of the means
of knowledge, following on to know the Lord.
II. What success we may hope for in the use of these means. Our labour
shall not be in vain; for, 1. We shall know how to maintain our
acquaintance and communion with God: "Thou shalt understand the fear of
the Lord (v. 5), that is, thou shalt know how to worship him aright,
shalt be led into the meaning and mystery of every ordinance, and be
enabled to answer the end of its institution." Thou shalt find the
knowledge of God, which is necessary to our fearing him aright. It
concerns us to understand how much it is our interest to know God, and
to evidence it by agreeable affections towards him and adorations of
him. 2. We shall know how to conduct ourselves aright towards all men
(v. 9): "Thou shalt understand, by the word of God, righteousness, and
judgment, and equity, shalt learn those principles of justice, and
charity, and fair dealing, which shall guide and govern thee in the
whole course of thy conversation, shall make thee fit for every
relation, every business, and faithful to every trust. It shall give
thee not only a right notion of justice, but a disposition to practise
it, and to render to all their due; for those that do not do justly do
not rightly understand it." This will lead them in every good path, for
the scripture will make the man of God perfect. Note, Those have the
best knowledge who know their duty, Ps. cxi. 10.
III. What ground we have to hope for this success in our pursuits of
wisdom; we must take our encouragement herein from God only, v. 6-8.
1. God has wisdom to bestow, v. 6. The Lord not only is wise himself,
but he gives wisdom, and that is more than the wisest men in the world
can do, for it is God's prerogative to open the understanding. All the
wisdom that is in any creature is his gift, his free gift, and he gives
it liberally (Jam. i. 5), has given it to many, and is still giving it;
to him therefore let us apply for it.
2. He has blessed the world with a revelation of his will. Out of his
mouth, by the law and the prophets, by the written word and by his
ministers, both which are his mouth to the children of men, come
knowledge and understanding, such a discovery of truth and good as, if
we admit and receive the impressions of it, will make us truly knowing
and intelligent. It is both an engagement and encouragement to search
after wisdom that we have the scriptures to search, in which we may
find it if we seek it diligently.
3. He has particularly provided that good men, who are sincerely
disposed to do his will, shall have that knowledge and that
understanding which are necessary for them, John vii. 17. Let them seek
wisdom, and they shall find it; let them ask, and it shall be given
them, v. 7, 8. Observe here, (1.) Who those are that are thus favoured.
They are the righteous, on whom the image of God is renewed, which
consists in righteousness, and those who walk uprightly, who are honest
in their dealings both with God and man and make conscience of doing
their duty as far as they know it. They are his saints, devoted to his
honour, and set apart for his service. (2.) What it is that is provided
for them. [1.] Instruction. The means of wisdom are given to all, but
wisdom itself, sound wisdom, is laid up for the righteous, laid up in
Christ their head, in whom are hidden all the treasures of wisdom and
knowledge, and who is made of God to us wisdom. The same that is the
Spirit of revelation in the word is a Spirit of wisdom in the souls of
those that are sanctified, that wisdom of the prudent which is to
understand his way; and it is sound wisdom, its foundations firm, its
principles solid, and its products of lasting advantage. [2.]
Satisfaction. Some read it, He lays up substance for the righteous, not
only substantial knowledge, but substantial happiness and comfort,
Prov. viii. 21. Riches are things that are not, and those that have
them only fancy themselves happy; but what is laid up in the promises
and in heaven for the righteous will make them truly, thoroughly, and
eternally happy. [3.] Protection. Even those who walk uprightly may be
brought into danger for the trial of their faith, but God is, and will
be, a buckler to them, so that nothing that happens to them shall do
them any real hurt, or possess them with any terrific apprehensions;
they are safe, and they shall think themselves so. Fear not, Abraham; I
am thy shield. It is their way, the paths of judgment in which they
walk, that the Lord knows, and owns, and takes care of. [4.] Grace to
persevere to the end. If we depend upon God, and seek to him for
wisdom, he will uphold us in our integrity, will enable us to keep the
paths of judgment, however we may be tempted to turn aside out of them;
for he preserves the way of his saints, that it be not perverted, and
so preserves them in it safe and blameless to his heavenly kingdom. The
assurances God has given us of his grace, if duly improved, will excite
and quicken our endeavours in doing our duty. Work out your salvation,
for God works in you.
The Benefits Conferred by Wisdom.
10 When wisdom entereth into thine heart, and knowledge is pleasant
unto thy soul; 11 Discretion shall preserve thee, understanding shall
keep thee: 12 To deliver thee from the way of the evil man, from the
man that speaketh froward things; 13 Who leave the paths of
uprightness, to walk in the ways of darkness; 14 Who rejoice to do
evil, and delight in the frowardness of the wicked; 15 Whose ways are
crooked, and they froward in their paths: 16 To deliver thee from the
strange woman, even from the stranger which flattereth with her words;
17 Which forsaketh the guide of her youth, and forgetteth the
covenant of her God. 18 For her house inclineth unto death, and her
paths unto the dead. 19 None that go unto her return again, neither
take they hold of the paths of life. 20 That thou mayest walk in the
way of good men, and keep the paths of the righteous. 21 For the
upright shall dwell in the land, and the perfect shall remain in it.
22 But the wicked shall be cut off from the earth, and the
transgressors shall be rooted out of it.
The scope of these verses is to show, 1. What great advantage true
wisdom will be of to us; it will keep us from the paths of sin, which
lead to ruin, and will therein do us a greater kindness than if it
enriched us with all the wealth of the world. 2. What good use we
should make of the wisdom God gives us; we must use it for our own
guidance in the paths of virtue, and for the arming of us against
temptations of every kind. 3. By what rules we may try ourselves
whether we have this wisdom or no. This tree will be known by its
fruits; if we be truly wise, it will appear by our care to avoid all
evil company and evil practices.
This wisdom will be of use to us,
I. For our preservation from evil, from the evil of sin, and,
consequently, from the evil of trouble that attends it.
1. In general (v. 10, 11), "When wisdom has entire possession of thee,
it will keep thee." And when has it an entire possession of us? (1.)
When it has dominion over us. When it not only fills the head with
notions, but enters into the heart and has a commanding power and
influence upon that,--when it is upon the throne there, and gives law
to the affections and passions,--when it enters into the heart as the
leaven into the dough, to diffuse its relish there, and to change it
into its own image--then it is likely to do us good. (2.) When we have
delight in it, when knowledge becomes pleasant to the soul: "When thou
beginnest to relish it as the most agreeable entertainment, and art
subject to its rules, of choice, and with satisfaction,--when thou
callest the practice of virtue, not a slavery and a task, but liberty
and pleasure, and a life of serious godliness the most comfortable life
a man can live in this world,--then thou wilt find the benefit of it."
Though its restraints should be in some respects unpleasant to the
body, yet even those must be pleasant to the soul. When it has come to
this, with us, discretion shall preserve us and keep us. God keeps the
way of his saints (v. 8), by giving them discretion to keep out of
harm's way, to keep themselves that the wicked one touch them not.
Note, A principle of grace reigning in the heart will be a powerful
preservative both against corruptions within and temptations without,
Eccl. ix. 16, 18.
2. More particularly, wisdom will preserve us,
(1.) From men of corrupt principles, atheistical profane men, who make
it their business to debauch young men's judgments, and instil into
their minds prejudices against religion and arguments for vice: "It
will deliver thee from the way of the evil man (v. 12), and a blessed
deliverance it will be, as from the very jaws of death, from the way in
which he walks, and in which he would persuade thee to walk." The enemy
is spoken of as one (v. 12), an evil man, but afterwards as many (v.
13); there is a club, a gang of them, that are in confederacy against
religion, and join hand in hand for the support of the devil's kingdom
and the interests of it. [1.] They have a spirit of contradiction to
that which is good: They speak froward things; they say all they can
against religion, both to show their own enmity to it and to dissuade
others from it. They are advocates for Satan; they plead for Baal, and
pervert the right ways of the Lord. How peevishly will profane wits
argue for sin, and with what frowardness will they carp at the word of
God! Wisdom will keep us either from conversing with such men or at
least from being ensnared by them. [2.] They are themselves apostates
from that which is good, and such are commonly the most malicious and
dangerous enemies religion has, witness Julian (v. 13): They leave the
paths of uprightness, which they were trained up in and had set out in,
shake off the influences of their education, and break off the thread
of their hopeful beginnings, to walk in the ways of darkness, in those
wicked ways which hate the light, in which men are led blindfold by
ignorance and error, and which lead men into utter darkness. The ways
of sin are ways of darkness, uncomfortable and unsafe; what fools are
those that leave the plain, pleasant, lightsome paths of uprightness,
to walk in those ways! Ps. lxxxii. 5; 1 John ii. 11. [3.] They take a
pleasure in sin, both in committing it themselves and in seeing others
commit it (v. 14): They rejoice in an opportunity to do evil, and in
the accomplishment and success of any wicked project. It is sport to
fools to do mischief; nor is any sight more grateful to them than to
see the frowardness of the wicked, to see those that are hopeful drawn
into the ways of sin, and then to see them hardened and confirmed in
those ways. They are pleased if they can discern that the devil's
kingdom gets ground (see Rom. i. 32), such a height of impiety have
they arrived at. [4.] They are resolute in sin (v. 15): Their ways are
crooked, a great many windings and turnings to escape the pursuit of
their convictions and break the force of them; some sly excuse, some
subtle evasion or other, their deceitful hearts furnish them with, for
the strengthening of their hands in their wickedness; and in the
crooked mazes of that labyrinth they secure themselves from the arrests
of God's word and their own consciences; for they are froward in their
paths, that is, they are resolved to go on in them, whatever is said
against it. Every wise man will shun the company of such as these.
(2.) From women of corrupt practices. The former lead to spiritual
wickednesses, the lusts of the unsanctified mind; these lead to fleshly
lusts, which defile the body, that living temple, but withal war
against the soul. The adulteress is here called the strange woman,
because no man that has any wisdom or goodness in him will have any
acquaintance with her; she is to be shunned by every Israelite as if
she were a heathen, and a stranger to that sacred commonwealth. A
strange woman indeed! utterly estranged from all principles of reason,
virtue, and honour. It is a great mercy to be delivered from the
allurements of the adulteress, considering, [1.] How false she is. Who
will have any dealings with those that are made up of treachery? She is
a strange woman; for, First, She is false to him whom she entices. She
speaks fair, tells him how much she admires him above any man, and what
a kindness she has for him; but she flatters with her words; she has no
true affection for him, nor any desire of his welfare, any more than
Delilah had of Samson's. All she designs is to pick his pocket and
gratify a base lust of her own. Secondly, She is false to her husband,
and violates the sacred obligation she lies under to him. He was the
guide of her youth; by marrying him she chose him to be so, and
submitted herself to his guidance, with a promise to attend him only,
and forsake all others. But she has forsaken him, and therefore it
cannot be thought that she should be faithful to any one else; and
whoever entertains her is partaker with her in her falsehood. Thirdly,
She is false to God himself: She forgets the covenant of her God, the
marriage-covenant (v. 17), to which God is not only a witness, but a
party, for, he having instituted the ordinance, both sides vow to him
to be true to each other. It is not her husband only that she sins
against, but her God, who will judge whoremongers and adulterers
because they despise the oath and break the covenant, Ezek. xvii. 18;
Mal. ii. 14. [2.] How fatal it will prove to those that fall in league
with her, v. 18, 19. Let the sufferings of others be our warnings. Take
heed of the sin of whoredom; for, First, The ruin of those who are
guilty of it is certain and unavoidable, if they do not repent. It is a
sin that has a direct tendency to the killing of the soul, the
extinguishing of all good affections and dispositions in it, and the
exposing of it to the wrath and curse of God and the sword of his
justice. Those that live in forbidden pleasures are dead while they
live. Let discretion preserve every man, not only from the evil woman,
but from the evil house, for the house inclines to death; it is in the
road that leads directly to eternal death; and her paths unto Rephaim,
to the giants (so some read it), the sinners of the old world, who,
living in luxury and excess of riot, were cut down out of time, and
their foundation was overthrown with a flood. Our Lord Jesus deters us
from sinful pleasures with the consideration of everlasting torments
which follow them. Where the worm dies not, nor is the fire quenched.
See Matt. v. 28, 29. Secondly, Their repentance and recovery are
extremely hazardous: None, or next to none, that go unto her, return
again. It is very rare that any who are caught in this snare of the
devil recover themselves, so much is the heart hardened, and the mind
blinded, by the deceitfulness of this sin. Having once lost their hold
of the paths of life, they know not how to take hold of them again, but
are perfectly besotted and bewitched with those base lusts. Many
learned interpreters think that this caution against the strange woman,
besides the literal sense, is to be understood figuratively, as a
caution, 1. Against idolatry, which is spiritual whoredom. Wisdom will
keep thee from all familiarity with the worshippers of images, and all
inclination to join with them, which had for many ages been of such
pernicious consequence to Israel and proved so to Solomon himself. 2.
Against the debauching of the intellectual powers and faculties of the
soul by the lusts and appetites of the body. Wisdom will keep thee from
being captivated by the carnal mind, and from subjecting the spirit to
the dominion of the flesh, that notorious adulteress which forsakes its
guide, violates the covenant of our God, which inclines to death, and
which, when it has got an undisturbed dominion, makes the case of the
soul desperate.
II. This wisdom will be of use to guide and direct us in that which is
good (v. 20): That thou mayest walk in the way of good men. We must
avoid the way of the evil man, and the strange woman, in order that we
may walk in good ways; we must cease to do evil, in order that we may
learn to do well. Note, 1. There is a way which is peculiarly the way
of good men, the way in which good men, as such, and as far as they
have really been such, have always walked. 2. It will be our wisdom to
walk in that way, to ask for the good old way and walk therein, Jer.
vi. 16; Heb. vi. 12; xii. 1. And we must not only walk in that way
awhile, but we must keep it, keep in it, and never turn aside out of
it: The paths of the righteous are the paths of life, which all that
are wise, having taken hold of, will keep their hold of. "That thou
mayest imitate those excellent persons, the patriarchs and prophets (so
bishop Patrick paraphrases it), and be preserved in the paths of those
righteous men who followed after them." We must not only choose our way
in general by the good examples of the saints, but must also take
directions from them in the choice of our particular paths; observe the
track, and go forth by the footsteps of the flock. Two reasons are here
given why we should thus choose:--(1.) Because men's integrity will be
their establishment, v. 21. It will be the establishment, [1.] Of their
persons: The upright shall dwell in the land, peaceably and quietly, as
long as they live; and their uprightness will contribute to it, as it
settles their minds, guides their counsels, gains them the good-will of
their neighbours, and entitles them to God's special favour. [2.] Of
their families: The perfect, in their posterity, shall remain in it.
They shall dwell and remain for ever in the heavenly Canaan, of which
the earthly one was but a type. (2.) Because men's iniquity will be
their destruction, v. 22. See what becomes of the wicked, who choose
the way of the evil man; they shall be cut off, not only from heaven
hereafter and all hopes of that, but from the earth now, on which they
set their affections, and in which they lay up their treasure. They
think to take root in it, but they and their families shall be rooted
out of it, in judgment to them, but in mercy to the earth. There is a
day coming which shall leave them neither root nor branch, Mal. iv. 1.
Let that wisdom then enter into our hearts, and be pleasant to our
souls, which will keep us out of a way that will end thus.
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P R O V E R B S
CHAP. III.
This chapter is one of the most excellent in all this book, both for
argument to persuade us to be religious and for directions therein. I.
We must be constant to our duty because that is the way to be happy,
ver. 1-4. II. We must live a life of dependence upon God because that
is the way to be safe, ver. 5. III. We must keep up the fear of God
because that is the way to be healthful, ver. 7, 8. IV. We must serve
God with our estates because that is the way to be rich, ver. 9, 10. V.
We must hear afflictions well because that is the way to get good by
them, ver. 11, 12. VI. We must take pains to obtain wisdom because that
is the way to gain her, and to gain by her, ver. 13-20. VII. We must
always govern ourselves by the rules of wisdom, of right reason and
religion, because that is the way to be always easy, ver. 21-26. VIII.
We must do all the good we can, and no hurt, to our neighbours, because
according as men are just or unjust, charitable or uncharitable, humble
or haughty, accordingly they shall receive of God, ver. 27-35. From all
this it appears what a tendency religion has to make men both blessed
and blessings.
Communion Conferred by Wisdom.
1 My son, forget not my law; but let thine heart keep my commandments:
2 For length of days, and long life, and peace, shall they add to
thee. 3 Let not mercy and truth forsake thee: bind them about thy
neck; write them upon the table of thine heart: 4 So shalt thou find
favour and good understanding in the sight of God and man. 5 Trust in
the Lord with all thine heart; and lean not unto thine own
understanding. 6 In all thy ways acknowledge him, and he shall direct
thy paths.
We are here taught to live a life of communion with God; and without
controversy great is this mystery of godliness, and of great
consequence to us, and, as is here shown, will be of unspeakable
advantage.
I. We must have a continual regard to God's precepts, v. 1, 2.
1. We must, (1.) Fix God's law, and his commandments, as our rule, by
which we will in every thing be ruled and to which we will yield
obedience. (2.) We must acquaint ourselves with them; for we cannot be
said to forget that which we never knew. (3.) We must remember them so
that they may be ready to us whenever we have occasion to use them.
(4.) Our wills and affections must be subject to them and must in every
thing conform to them. Not only our heads, but our hearts, must keep
God's commandments; in them, as in the ark of the testimony, both the
tables of the law must be deposited.
2. To encourage us to submit ourselves to all the restraints and
injunctions of the divine law, we are assured (v. 2) that it is the
certain way to long life and prosperity. (1.) It is the way to be
long-lived. God's commandments shall add to us length of days; to a
good useful life on earth, they shall add an eternal life in heaven,
length of days for ever and ever, Ps. xxi. 4. God shall be our life and
the length of our days, and that will be indeed long life, with an
addition. But, because length of days may possibly become a burden and
a trouble, it is promised, (2.) That it shall prove the way to be easy
too, so that even the days of old age shall not be evil days, but days
in which thou shalt have pleasure: Peace shall they be continually
adding to thee. As grace increases, peace shall increase; and of the
increase of Christ's government and peace, in the heart as well as in
the world, there shall be no end. Great and growing peace have those
that love the law.
II. We must have a continual regard to God's promises, which go along
with his precepts, and are to be received, and retained, with them (v.
3): "Let not mercy and truth forsake thee, God's mercy in promising,
and his truth in performing. Do not forfeit these, but live up to them,
and preserve thy interest in them; do not forget these, but live upon
them, and take the comfort of them. Bind them about thy neck, as the
most graceful ornament." It is the greatest honour we are capable of in
this world to have an interest in the mercy and truth of God. "Write to
them upon the table of thy heart, as dear to thee, thy portion, and
most delightful entertainment; take a pleasure in applying them and
thinking them over." Or it may be meant of the mercy and truth which
are our duty, piety and sincerity, charity towards men, fidelity
towards God. Let these be fixed and commanding principles in thee. To
encourage us to do this we are assured (v. 4) that this is the way to
recommend ourselves both to our Creator and fellow-creatures: So shalt
thou find favour and good understanding. 1. A good man seeks the favour
of God in the first place, is ambitious of the honour of being accepted
of the Lord, and he shall find that favour, and with it a good
understanding; God will make the best of him, and put a favourable
construction upon what he says and does. He shall be owned as one of
Wisdom's children, and shall have praise with God, as one having that
good understanding which is ascribed to all those that do his
commandments. 2. He wishes to have favour with men also (as Christ had,
Luke ii. 52), to be accepted of the multitude of his brethren (Esth. x.
3), and that he shall have; they shall understand him aright, and in
his dealings with them he shall appear to be prudent, shall act
intelligently and with discretion. He shall have good success (so some
translate it), the common effect of good understanding.
III. We must have a continual regard to God's providence, must own and
depend upon it in all our affairs, both by faith and prayer. 1. By
faith. We must repose an entire confidence in the wisdom, power, and
goodness of God, assuring ourselves of the extent of his providence to
all the creatures and all their actions. We must therefore trust in the
Lord with all our hearts (v. 5); we must believe that he is able to do
what he will, wise to do what is best, and good, according to his
promise, to do what is best for us, if we love him, and serve him. We
must, with an entire submission and satisfaction, depend upon him to
perform all things for us, and not lean to our own understanding, as if
we could, by any forecast of our own, without God, help ourselves, and
bring our affairs to a good issue. Those who know themselves cannot but
find their own understanding to be a broken reed, which, if they lean
to, will certainly fail them. In all our conduct we must be diffident
of our own judgment, and confident of God's wisdom, power, and
goodness, and therefore must follow Providence and not force it. That
often proves best which was least our own doing. 2. By prayer (v. 6):
In all thy ways acknowledge God. We must not only in our judgment
believe that there is an over-ruling hand of God ordering and disposing
of us and all our affairs, but we must solemnly own it, and address
ourselves to him accordingly. We must ask his leave, and not design any
thing but what we are sure is lawful. We must ask his advice and beg
direction from him, not only when the case is difficult (when we know
not what to do, no thanks to us that we have our eyes up to him), but
in every case, be it ever so plain, We must ask success of him, as
those who know the race is not to the swift. We must refer ourselves to
him as one from whom our judgment proceeds, and patiently, and with a
holy indifferency, wait his award. In all our ways that prove direct,
and fair, and pleasant, in which we gain our point to our satisfaction,
we must acknowledge God with thankfulness. In all our ways that prove
cross and uncomfortable, and that are hedged up with thorns, we must
acknowledge God with submission. Our eye must be ever towards God; to
him we must, in every thing, make our requests known, as Jephthah
uttered all his words before the Lord in Mizpeh, Judg. xi. 11. For our
encouragement to do this, it is promised, "He shall direct thy paths,
so that thy way shall be safe and good and the issue happy at last."
Note, Those that put themselves under a divine guidance shall always
have the benefit of it. God will give them that wisdom which is
profitable to direct, so that they shall not turn aside into the
by-paths of sin, and then will himself so wisely order the event that
it shall be to their mind, or (which is equivalent) for their good.
Those that faithfully follow the pillar of cloud and fire shall find
that though it may lead them about it leads them the right way and will
bring them to Canaan at last.
Consecration to God.
7 Be not wise in thine own eyes: fear the Lord, and depart from evil.
8 It shall be health to thy navel, and marrow to thy bones. 9 Honour
the Lord with thy substance, and with the firstfruits of all thine
increase: 10 So shall thy barns be filled with plenty, and thy
presses shall burst out with new wine. 11 My son, despise not the
chastening of the Lord; neither be weary of his correction: 12 For
whom the Lord loveth he correcteth; even as a father the son in whom he
delighteth.
We have here before us three exhortations, each of them enforced with a
good reason:--
I. We must live in a humble and dutiful subjection to God and his
government (v. 7): "Fear the Lord, as your sovereign Lord and Master;
be ruled in every thing by your religion and subject to the divine
will." This must be, 1. A humble subjection: Be not wise in thy own
eyes. Note, There is not a greater enemy to the power of religion, and
the fear of God in the heart, than conceitedness of our own wisdom.
Those that have an opinion of their own sufficiency think it below
them, and a disparagement to them, to take their measures from, much
more to hamper themselves with, religion's rules. 2. A dutiful
subjection: Fear the Lord, and depart from evil; take heed of doing any
thing to offend him and to forfeit his care. To fear the Lord, so as to
depart from evil, is true wisdom and understanding (Job xxviii. 28);
those that have it are truly wise, but self-denyingly so, and not wise
in their own eyes. For our encouragement thus to live in the fear of
God it is here promised (v. 8) that it shall be as serviceable even to
the outward man as our necessary food. It will be nourishing: It shall
be health to thy navel. It will be strengthening: It shall be marrow to
thy bones. The prudence, temperance, and sobriety, the calmness and
composure of mind, and the good government of the appetites and
passions, which religion teaches, tend very much not only to the health
of the soul, but to a good habit of body, which is very desirable, and
without which our other enjoyments in this world are insipid. Envy is
the rottenness of the bones; the sorrow of the world dries them; but
hope and joy in God are marrow to them.
II. We must make a good use of our estates, and that is the way to
increase them, v. 9, 10. Here is,
1. A precept which makes it our duty to serve God with our estates:
Honour the Lord with thy substance. It is the end of our creation and
redemption to honour God, to be to him for a name and a praise; we are
no other way capable of serving him than in his honour. His honour we
must show forth and the honour we have for him. We must honour him, not
only with our bodies and spirits which are his, but with our estates
too, for they also are his: we and all our appurtenances must be
devoted to his glory. Worldly wealth is but poor substance, yet, such
as it is, we must honour God with it, and then, if ever, it becomes
substantial. We must honour God, (1.) With our increase. Where riches
increase we are tempted to honour ourselves (Deut. viii. 17) and to set
our hearts upon the world (Ps. lxii. 10); but the more God gives us the
more we should study to honour him. It is meant of the increase of the
earth, for we live upon annual products, to keep us in constant
dependence on God. (2.) With all our increase. As God has prospered us
in every thing, we must honour him. Our law will allow a prescription
for a modus decimandi--a mode of tithing, but none de non
decimando--for exemption from paying tithes. (3.) With the first-fruits
of all, as Abel, Gen. iv. 4. This was the law (Exod. xxiii. 19), and
the prophets, Mal. iii. 10. God, who is the first and best, must have
the first and best of every thing; his right is prior to all other, and
therefore he must be served first. Note, It is our duty to make our
worldly estates serviceable to our religion, to use them and the
interest we have by them for the promoting of religion, to do good to
the poor with what we have and abound in all works of piety and
charity, devising liberal things.
2. A promise, which makes it our interest to serve God with our
estates. It is the way to make a little much, and much more; it is the
surest and safest method of thriving: So shall thy barns be filled with
plenty. He does not say thy bags, but thy barns, not thy wardrobe
replenished, but thy presses: "God shall bless thee with an increase of
that which is for use, not for show or ornament--for spending and
laying out, not for hoarding and laying up." Those that do good with
what they have shall have more to do more good with. Note, If we make
our worldly estates serviceable to our religion we shall find our
religion very serviceable to the prosperity of our worldly affairs.
Godliness has the promise of the life that now is and most of the
comfort of it. We mistake if we think that giving will undo us and make
us poor. No, giving for God's honour will make us rich, Hag. ii. 19.
What we gave we have.
III. We must conduct ourselves aright under our afflictions, v. 11, 12.
This the apostle quotes (Heb. xii. 5), and calls it an exhortation
which speaks unto us as unto children, with the authority and affection
of a father. We are here in a world of troubles. Now observe,
1. What must be our care when we are in affliction. We must neither
despise it nor be weary of it. His exhortation, before, was to those
that are rich and in prosperity, here to those that are poor and in
adversity. (1.) We must not despise an affliction, be it ever so light
and short, as if it were not worth taking notice of, or as if it were
not sent on an errand and therefore required no answer. We must not be
stocks, and stones, and stoics, under our afflictions, insensible of
them, hardening ourselves under them, and concluding we can easily get
through them without God. (2.) We must not be weary of an affliction,
be it ever so heavy and long, not faint under it, so the apostle
renders it, not be dispirited, dispossessed of our own souls, or driven
to despair, or to use any indirect means for our relief and the redress
of our grievances. We must not think that the affliction either presses
harder or continues longer than is meet, not conclude that deliverance
will never come because it does not come so soon as we expect it.
2. What will be our comfort when we are in affliction. (1.) That it is
a divine correction; it is the chastening of the Lord, which, as it is
a reason why we should submit to it (for it is folly to contend with a
God of incontestable sovereignty and irresistible power), so it is a
reason why we should be satisfied in it; for we may be sure that a God
of unspotted purity does us no wrong and that a God of infinite
goodness means us no hurt. It is from God, and therefore must not be
despised; for a slight put upon the messenger is an affront to him that
sends him. It is from God, and therefore we must not be weary of it,
for he knows our frame, both what we need and what we can bear. (2.)
That it is a fatherly correction; it comes not from his vindictive
justice as a Judge, but his wise affection as a Father. The father
corrects the son whom he loves, nay, and because he loves him and
desires he may be wise and good. He delights in that in his son which
is amiable and agreeable, and therefore corrects him for the prevention
and cure of that which would be a deformity to him, and an alloy to his
delight in him. Thus God hath said, As many as I love I rebuke and
chasten, Rev. iii. 19. This is a great comfort to God's children, under
their afflictions, [1.] That they not only consist with, but flow from,
covenant-love. [2.] That they are so far from doing them any real hurt
that, by the grace of God working with them, they do a great deal of
good, and are happy means of their satisfaction.
The Excellency of Wisdom; Happiness of Those Who Find Wisdom.
13 Happy is the man that findeth wisdom, and the man that getteth
understanding. 14 For the merchandise of it is better than the
merchandise of silver, and the gain thereof than fine gold. 15 She is
more precious than rubies: and all the things thou canst desire are not
to be compared unto her. 16 Length of days is in her right hand; and
in her left hand riches and honour. 17 Her ways are ways of
pleasantness, and all her paths are peace. 18 She is a tree of life
to them that lay hold upon her: and happy is every one that retaineth
her. 19 The Lord by wisdom hath founded the earth; by understanding
hath he established the heavens. 20 By his knowledge the depths are
broken up, and the clouds drop down the dew.
Solomon had pressed us earnestly to seek diligently for wisdom (ch. ii.
1, &c.), and had assured us that we should succeed in our sincere and
constant pursuits. But the question is, What shall we get by it when we
have found it? Prospect of advantage is the spring and spur of
industry; he therefore shows us how much it will be to our profit,
laying this down for an unquestionable truth, Happy is the man that
findeth wisdom, that true wisdom which consists in the knowledge and
love of God, and an entire conformity to all the intentions of his
truths, providences, and laws. Now observe,
I. What it is to find wisdom so as to be made happy by it.
1. We must get it. He is the happy man who, having found it, makes it
his own, gets both an interest in it and the possession of it, who
draws out understanding (so the word it), that is, (1.) Who derives it
from God. Having it not in himself, he draws it with the bucket of
prayer from the fountain of all wisdom, who gives liberally. (2.) Who
takes pains for it, as he does who draws ore out of the mine. It if do
not come easily, we must put the more strength to draw it. (3.) Who
improves in it, who, having some understanding, draws it out by growing
in knowledge and making five talents ten. (4.) Who does good with it,
who draws out from the stock he has, as wine from the vessel, and
communicates to others, for their instruction, things new and old. That
is well got, and to good purpose, that is thus used to good purpose.
2. We must trade for it. We read here of the merchandise of wisdom,
which intimates, (1.) That we must make it our business, and not a
by-business, as the merchant bestows the main of his thoughts and time
upon his merchandise. (2.) That we must venture all in it, as a stock
in trade, and be willing to part with all for it. This is that pearl of
great price which, when we have found it, we must willingly sell all
for the purchase of, Matt. xiii. 45, 46. Buy the truth, (Prov. xxiii.
23); he does not say at what rate, because we must buy it at any rate
rather than miss it.
3. We must lay hold on it as we lay hold on a good bargain when it is
offered to us, which we do the more carefully if there be danger of
having it taken out of our hands. We must apprehend with all our might,
and put forth our utmost vigour in the pursuit of it, lay hold on all
occasions to improve in it, and catch at the least of its dictates.
4. We must retain it. It is not enough to lay hold on wisdom, but we
must keep our hold, hold it fast, with a resolution never to let it go,
but to persevere in the ways of wisdom to the end. We must sustain it
(so some read it), must embrace it with all our might, as we do that
which we would sustain. We must do all we can to support the declining
interests of religion in the places where we live.
II. What the happiness of those is who do find it.
1. It is a transcendent happiness, more than can be found in the wealth
of this world, if we had ever so much of it, v. 14, 15. It is not only
a surer, but a more gainful merchandise to trade for wisdom, for
Christ, and grace, and spiritual blessings, than for silver, and gold,
and rubies. Suppose a man to have got these in abundance, nay, to have
all the things he can desire of this world (and who is it that ever
had?), yet, (1.) All this would not purchase heavenly wisdom; no, it
would utterly be contemned; it cannot be gotten for gold, Job xxviii.
15, &c. (2.) All this would not countervail the want of heavenly wisdom
nor be the ransom of a soul lost by its own folly. (3.) All this would
not make a man half so happy, no, not in this world, as those are who
have true wisdom, though they have none of all these things. (4.)
Heavenly wisdom will procure that for us, and secure that to us, which
silver, and gold, and rubies, will not be the purchase of.
2. It is a true happiness; for it is inclusive of, and equivalent to,
all those things which are supposed to make men happy, v. 16, 17.
Wisdom is here represented as a bright and bountiful queen, reaching
forth gifts to her faithful and loving subjects, and offering them to
all that will submit to her government. (1.) Is length of days a
blessing? Yes, the most valuable; life includes all good, and therefore
she offers that in her right hand. Religion puts us into the best
methods of prolonging life, entitles us to the promises of it, and,
though our days on earth should be no more than our neighbour's, yet it
will secure to us everlasting life in a better world. (2.) Are riches
and honour accounted blessings? They are so, and them she reaches out
with her left hand. For, as she is ready to embrace those that submit
to her with both arms, so she is ready to give out to them with both
hands. They shall have the wealth of this world as far as Infinite
Wisdom sees good for them; while the true riches, by which men are rich
towards God, are secured to them. Nor is there any honour, by birth or
preferment, comparable to that which attends religion; it makes the
righteous more excellent than his neighbour, recommends men to God,
commands respect and veneration with all the sober part of mankind, and
will in the other world make those that are now buried in obscurity to
shine forth as the sun. (3.) Is pleasure courted as much as any thing?
It is so, and it is certain that true piety has in it the greatest true
pleasure. Her ways are ways of pleasantness; the ways in which she has
directed us to walk are such as we shall find abundance of delight and
satisfaction in. All the enjoyments and entertainments of sense are not
comparable to the pleasure which gracious souls have in communion with
God and doing good. That which is the only right way to bring us to our
journey's end we must walk in, fair or foul, pleasant or unpleasant;
but the way of religion, as it is the right way, so it is a pleasant
way; it is smooth and clean, and strewed with roses: All her paths are
peace. There is not only peace in the end, but peace in the way; not
only in the way of religion in general, but in the particular paths of
that way, in all her paths, all the several acts, instances, and duties
of it. One does not embitter what the other sweetens, as it is with the
allays of this world; but they are all peace, not only sweet, but safe.
The saints enter into peace on this side heaven, and enjoy a present
sabbatism.
3. It is the happiness of paradise (v. 18): She is a tree of life. True
grace is that to the soul which the tree of life would have been, from
which our first parents were shut out for eating of the forbidden tree.
It is a seed of immortality, a well of living waters, springing up to
life eternal. It is an earnest of the New Jerusalem, in the midst of
which is the tree of life, Rev. xxii. 2; ii. 7. Those that feed and
feast on this heavenly wisdom shall not only be cured by it of every
fatal malady, but shall find an antidote against age and death; they
shall eat and live for ever.
4. It is a participation of the happiness of God himself, for wisdom is
his everlasting glory and blessedness, v. 19, 20. This should make us
in love with the wisdom and understanding which God gives, that the
Lord by wisdom founded the earth, so that it cannot be removed, nor can
ever fail of answering all the ends of its creation, to which it is
admirably and unexceptionably fitted. By understanding he has likewise
established the heavens and directed all the motions of them in the
best manner. The heavenly bodies are vast, yet there is no flaw in
them--numerous, yet no disorder in them--the motion rapid, yet no wear
or tear; the depths of the sea are broken up, and thence come the
waters beneath the firmament, and the clouds drop down the dews, the
waters from above the firmament, and all this by the divine wisdom and
knowledge; therefore happy is the man that finds wisdom, for he will
thereby be thoroughly furnished for every good word and work. Christ is
that Wisdom, by whom the worlds were made and still consist; happy
therefore are those to whom he is made of God wisdom, for he has
wherewithal to make good all the foregoing promises of long life,
riches, and honour; for all the wealth of heaven, earth, and seas, is
his.
The Excellency of Wisdom.
21 My son, let not them depart from thine eyes: keep sound wisdom and
discretion: 22 So shall they be life unto thy soul, and grace to thy
neck. 23 Then shalt thou walk in thy way safely, and thy foot shall
not stumble. 24 When thou liest down, thou shalt not be afraid: yea,
thou shalt lie down, and thy sleep shall be sweet. 25 Be not afraid
of sudden fear, neither of the desolation of the wicked, when it
cometh. 26 For the Lord shall be thy confidence, and shall keep thy
foot from being taken.
Solomon, having pronounced those happy who not only lay hold on wisdom,
but retain her, here exhorts us therefore to retain her, assuring us
that we ourselves shall have the comfort of doing so.
I. The exhortation is, to have religion's rules always in view and
always at heart, v. 21. 1. To have them always in view: "My son, let
them not depart from thy eyes; let not thy eyes ever depart from them
to wander after vanity. Have them always in mind, and do not forget
them; be ever and anon thinking of them, and conversing with them, and
never imagine that thou hast looked upon them long enough and that it
is time now to lay them by; but, as long as thou livest, keep up and
cultivate thy acquaintance with them." He who learns to write must
always have his eye upon his copy, and not let that be out of his
sight; and to the words of wisdom must those, in like manner, have a
constant respect, who will walk circumspectly. 2. To have them always
at heart; for it is in that treasury, the hidden man of the heart, that
we must keep sound wisdom and discretion, keep to the principles of it
and keep in the ways of it. It is wealth that is worth keeping.
II. The argument to enforce this exhortation is taken from the
unspeakable advantage which wisdom, thus kept, will be of to us. 1. In
respect of strength and satisfaction: "It will be life to thy soul (v.
22); it will quicken thee to thy duty when thou beginnest to be
slothful and remiss; it will revive thee under thy troubles when thou
beginnest to droop and despond. It will be thy spiritual life, an
earnest of life eternal." Life to the soul is life indeed. 2. In
respect of honour and reputation: It shall be grace to thy neck, as a
chain of gold, or a jewel. Grace to thy jaws (so the word is), grateful
to thy taste and relish (so some); it shall infuse grace into all thou
sayest (so others), shall furnish thee with acceptable words, which
shall gain thee credit. 3. In respect of safety and security. This he
insists upon in four verses, the scope of which is to show that the
effect of righteousness (which is the same with wisdom here) is
quietness and assurance for ever, Isa. xxxii. 17. Good people are taken
under God's special protection, and therein they may have an entire
satisfaction. They are safe and may be easy, (1.) In their motions by
day, v. 23. If our religion be our companion, it will be our convoy:
"Then shalt thou walk in thy way safely. The natural life, and all that
belongs to it, shall be under the protection of God's providence; the
spiritual life, and all its interests, are under the protection of his
grace; so that thou shalt be kept from falling into sin or trouble."
Wisdom will direct us into, and keep us in, the safe way, as far as may
be, from temptation, and will enable us to walk in it with holy
security. The way of duty is the way of safety. "We are in danger of
falling, but wisdom will keep thee, that thy foot shall not stumble at
those things which are an offence and overthrow to many, but which thou
shalt know how to get over." (2.) In their rest by night, v. 24. In our
retirements we lie exposed and are most subject to frights. "But keep
up communion with God, and keep a good conscience, and then when thou
liest down thou shalt not be afraid of fire, or thieves, or specters,
or any of the terrors of darkness, knowing that when we, and all our
friends, are asleep, yet he that keeps Israel and every true-born
Israelite neither slumbers nor sleeps, and to him thou hast committed
thyself and taken shelter under the shadow of his wings. Thou shalt lie
down, and not need to sit up to keep guard; having lain down, thou
shalt sleep, and not have thy eyes held waking by care and fear; and
thy sleep shall be sweet and refreshing to thee, being not disturbed by
any alarms from without or from within," Ps. iv. 8; cxvi. 7. The way to
have a good night is to keep a good conscience; and the sleep, as of
the labouring man, so of the wise and godly man, is sweet. (3.) In
their greatest straits and dangers. Integrity and uprightness will
preserve us, so that we need not be afraid of sudden fear, v. 25. The
harms that surprise us, unthought of, giving us no time to arm
ourselves by consideration, are most likely to put us into confusion.
But let not the wise and good man forget himself, and then he will not
give way to any fear that has torment, be the alarm ever so sudden. Let
him not fear the desolation of the wicked, when it comes, that is, [1.]
The desolation which the wicked ones make of religion and the
religious; though it comes, and seems to be just at the door, yet be
not afraid of it; for, though God may make use of the wicked as
instruments of his people's correction, yet he will never suffer them
to be the authors of their desolation. Or rather, [2.] The desolation
which wicked men will be brought into in a moment. It will come, and
timorous saints may be apprehensive that they shall be involved in it;
but let this be their comfort, that though judgments lay waste
generally, at least promiscuously, yet God knows who are his and how to
separate between the precious and the vile. Therefore be not afraid of
that which appears most formidable, for (v. 26) "the Lord shall be not
only thy protector to keep thee safe, but thy confidence to keep thee
secure, so that thy foot shall not be taken by thy enemies nor ensnared
by thy own fears." God has engaged to keep the feet of his saints.
Justice and Kindness Recommended; Caution against Envy.
27 Withhold not good from them to whom it is due, when it is in the
power of thine hand to do it. 28 Say not unto thy neighbour, Go, and
come again, and to morrow I will give; when thou hast it by thee. 29
Devise not evil against thy neighbour, seeing he dwelleth securely by
thee. 30 Strive not with a man without cause, if he have done thee no
harm. 31 Envy thou not the oppressor, and choose none of his ways.
32 For the froward is abomination to the Lord: but his secret is with
the righteous. 33 The curse of the Lord is in the house of the
wicked: but he blesseth the habitation of the just. 34 Surely he
scorneth the scorners: but he giveth grace unto the lowly. 35 The
wise shall inherit glory: but shame shall be the promotion of fools.
True wisdom consists in the due discharge of our duty towards man, as
well as towards God, in honesty as well as piety, and therefore we have
here divers excellent precepts of wisdom which relate to our neighbour.
I. We must render to all their due, both in justice and charity, and
not delay to do it (v. 27, 28): "Withhold not good from those to whom
it is due (either for want of love to them or through too much love to
thy money) when it is in the power of thy hand to do it, for, if it be
not, it cannot be expected; but it was thy great fault if thou didst,
by thy extravagances, disable thyself to do justly and show mercy, and
it ought to be the greatest of thy griefs if God had disabled thee, not
so much that thou art straitened in thy own comforts and conveniences
as that thou hast not wherewithal to give to those to whom it is due."
Withhold it not; this implies that it is called for and expected, but
that the hand is drawn in and the bowels of compassion are shut up. We
must not hinder others from doing it, not be ourselves backward to it.
"If thou hast it by thee to-day, hast it in the power of thy hand, say
not to thy neighbour, Go thy way for this time, and come at a more
convenient season, and I will then see what will be done; to-morrow I
will give; whereas thou art not sure that thou shalt live till
to-morrow, or that to-morrow thou shalt have it by thee. Be not thus
loth to part with thy money upon a good account. Make not excuses to
shift off a duty that must be done, nor delight to keep thy neighbour
in pain and in suspense, nor to show the authority which the giver has
over the beggar; but readily and cheerfully, and from a principle of
conscience towards God, give good to those to whom it is due," to the
lords and owners of it (so the word is), to those who upon any account
are entitled to it. This requires us, 1. To pay our just debts without
fraud, covin, or delay. 2. To give wages to those who have earned them.
3. To provide for our relations, and those that have dependence on us,
for to them it is due. 4. To render dues both to church and state,
magistrates and ministers. 5. To be ready to all acts of friendship and
humanity, and in every thing to be neighbourly; for these are things
that are due by the law of doing as we would be done by. 6. To be
charitable to the poor and necessitous. If others want the necessary
supports of life, and we have wherewithal to supply them, we must look
upon it as due to them and not withhold it. Alms are called
righteousness because they are a debt to the poor, and a debt which we
must not defer to pay, Bis dat, qui cito dat--He gives twice who gives
speedily.
II. We must never design any hurt or harm to any body (v. 29): "Devise
not evil against thy neighbour; do not contrive how to do him an
ill-turn undiscovered, to prejudice him in his body, goods, or good
name, and the rather because he dwells securely by thee, and, having
given thee no provocation, entertains no jealousy or suspicion of thee,
and therefore is off his guard." It is against the laws both of honour
and friendship to do a man an ill-turn and give him no warning. Cursed
be he that smites his neighbour secretly. It is a most base ungrateful
thing, if our neighbours have a good opinion of us, that we will do
them no harm, and we thence take advantage to cheat and injure them.
III. We must not be quarrelsome and litigious (v. 30): "Do not strive
with a man without cause; contend not for that which thou hast no title
to; resent not that as a provocation which peradventure was but an
oversight. Never trouble thy neighbour with frivolous complaints and
accusations, or vexatious law-suits, when either there is no harm done
thee or none worth speaking of, or thou mightest right thyself in a
friendly way." Law must be the last refuge; for it is not only our
duty, but our interest, as much as in us lies, to live peaceably with
all men. When accounts are balanced, it will be found there is little
got by striving.
IV. We must not envy the prosperity of evil-doers, v. 31. This caution
is the same with that which is so much insisted on, Ps. xxxvii. "Envy
not the oppressor; though he be rich and great, though he live in ease
and pleasure, and make all about him to stand in awe of him, yet do not
think him a happy man, nor wish thyself in his condition. Choose none
of his ways; do not imitate him, nor take the courses he takes to
enrich himself. Never think of doing as he does, though thou wert sure
to get by it all that he has, for it would be dearly bought." Now, to
show what little reason saints have to envy sinners, Solomon here, in
the last four verses of the chapter, compares the condition of sinners
and saints together (as his father David had done, Ps. xxxvii.), sets
the one over against the other, that we may see how happy the saints
are, though they be oppressed, and how miserable the wicked are, though
they be oppressors. Men are to be judged of as they stand with God, and
as he judges of them, not as they stand in the world's books. Those are
in the right who are of God's mind; and, if we be of his mind, we shall
see, whatever pretence one sinner may have to envy another, that saints
are so happy themselves that they have no reason at all to envy any
sinner, though his condition be ever so prosperous. For, 1. Sinners are
hated of God, but saints are beloved, v. 32. The froward sinners, who
are continually going from-ward him, whose lives are a perverse
contradiction to his will, are abomination to the Lord. He that hates
nothing that he has made yet abhors those who have thus marred
themselves; they are not only abominable in his sight, but an
abomination. The righteous therefore have no reason to envy them, for
they have his secret with them; they are his favourites; he has that
communion with them which is a secret to the world and in which they
have a joy that a stranger does not intermeddle with; he communicates
to them the secret tokens of his love; his covenant is with them; they
know his mind, and the meanings and intentions of his providence,
better than others can. Shall I hide from Abraham the thing that I do?
2. Sinners are under the curse of God, they and their houses; saints
are under his blessing, they and their habitation, v. 33. The wicked
has a house, a strong and stately dwelling perhaps, but the curse of
the Lord is upon it, it is in it, and, though the affairs of the family
may prosper, yet the very blessings are curses, Mal. ii. 2. There is
leanness in the soul, when the body is fed to the full, Ps. cvi. 15.
The curse may work silently and slowly; but it is as a fretting
leprosy; it will consume the timber thereof and the stones thereof,
Zech. v. 4; Hab. ii. 11. The just have a habitation, a poor cottage
(the word is used for sheep-cotes), a very mean dwelling; but God
blesses it; he is continually blessing it, from the beginning of the
year to the end of it. The curse or blessing of God is upon the house
according as the inhabitants are wicked or godly; and it is certain
that a blessed family, though poor, has no reason to envy a cursed
family, though rich. 3. God puts contempt upon sinners, but shows
respect to saints, v. 34. (1.) Those who exalt themselves shall
certainly be abased: Surely he scorns the scorners. Those who scorn to
submit to the discipline of religion, scorn to take God's yoke upon
them, scorn to be beholden to his grace, who scoff at godliness and
godly people, and take a pleasure in bantering and exposing them, God
will scorn them, and lay them open to scorn before all the world. He
despises their impotent malice, sits in heaven and laughs at them, Ps.
ii. 4. He retaliates upon them (Ps. xviii. 26); he resists the proud.
(2.) Those who humble themselves shall be exalted, for he gives grace
to the lowly; he works that in them which puts honour upon them and for
which they are accepted of God and approved of men. Those who patiently
bear contempt from scornful men shall have respect from God and all
good men, and then they have no reason to envy the scorners or to
choose their ways. 4. The end of sinners will be everlasting shame, the
end of saints endless honour, v. 35. (1.) Saints are wise men, and act
wisely for themselves; for though their religion now wraps them up in
obscurity, and lays them open to reproach, yet they are sure to inherit
glory at last, the far more exceeding and eternal weight of glory. They
shall have it, and have it by inheritance, the sweetest and surest
tenure. God gives them grace (v. 34), and therefore they shall inherit
glory, for grace is glory, 2 Cor. iii. 18. It is glory begun, the
earnest of it, Ps. lxxxiv. 11. (2.) Sinners are fools, for they are not
only preparing disgrace for themselves, but at the same time flattering
themselves with a prospect of honour, as if they only took the way to
be great. Their end will manifest their folly: Shame shall be their
promotion. And it will be so much the more their punishment as it will
come instead of their promotion; it will be all the promotion they must
ever expect, that God will be glorified in their everlasting confusion.
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P R O V E R B S
CHAP. IV.
When the things of God are to be taught precept must be upon precept,
and line upon line, not only because the things themselves are of great
worth and weight, but because men's minds, at the best, are unapt to
admit them and commonly prejudiced against them; and therefore Solomon,
in this chapter, with a great variety of expression and a pleasant
powerful flood of divine eloquence, inculcates the same things that he
had pressed upon us in the foregoing chapters. Here is, I. An earnest
exhortation to the study of wisdom, that is, of true religion and
godliness, borrowed from the good instructions which his father gave
him, and enforced with many considerable arguments, ver. 1-13. II. A
necessary caution against bad company and all fellowship with the
unfruitful works of darkness, ver. 14-19. III. Particular directions
for the attaining and preserving of wisdom, and bringing forth the
fruits of it, ver. 20-27. So plainly, so pressingly, is the case laid
before us, that we shall be for ever inexcusable if we perish in our
folly.
Parental Instructions.
1 Hear, ye children, the instruction of a father, and attend to know
understanding. 2 For I give you good doctrine, forsake ye not my law.
3 For I was my father's son, tender and only beloved in the sight of
my mother. 4 He taught me also, and said unto me, Let thine heart
retain my words: keep my commandments, and live. 5 Get wisdom, get
understanding: forget it not; neither decline from the words of my
mouth. 6 Forsake her not, and she shall preserve thee: love her, and
she shall keep thee. 7 Wisdom is the principal thing; therefore get
wisdom: and with all thy getting get understanding. 8 Exalt her, and
she shall promote thee: she shall bring thee to honour, when thou dost
embrace her. 9 She shall give to thine head an ornament of grace: a
crown of glory shall she deliver to thee. 10 Hear, O my son, and
receive my sayings; and the years of thy life shall be many. 11 I
have taught thee in the way of wisdom; I have led thee in right paths.
12 When thou goest, thy steps shall not be straitened; and when thou
runnest, thou shalt not stumble. 13 Take fast hold of instruction;
let her not go: keep her; for she is thy life.
Here we have,
I. The invitation which Solomon gives to his children to come and
receive instruction from him (v. 1, 2): Hear, you children, the
instruction of a father. That is, 1. "Let my own children, in the first
place, receive and give good heed to those instructions which I set
down for the use of others also." Note, Magistrates and ministers, who
are entrusted with the direction of larger societies, are concerned to
take a more than ordinary care for the good instruction of their own
families; from this duty their public work will by no means excuse
them. This charity must begin at home, though it must not end there;
for he that has not his children in subjection with all gravity, and
does not take pains in their good education, how shall he do his duty
as he ought to the church of God? 1 Tim. iii. 4, 5. The children of
those that are eminent for wisdom and public usefulness ought to
improve in knowledge and grace in proportion to the advantages they
derive from their relation to such parents. Yet it may be observed, to
save both the credit and the comfort of those parents whose children do
not answer the hopes that arose from their education, that Rehoboam,
the son of Solomon, was far from being either one of the wisest or one
of the best. We have reason to think that thousands have got more good
by Solomon's proverbs than his own son did, to whom they seem to have
been dedicated. 2. Let all young people, in the days of their childhood
and youth, take pains to get knowledge and grace, for that is their
learning age, and then their minds are formed and seasoned. He does not
say, My children, but You children. We read but of one son that Solomon
had of his own; but (would you think it?) he is willing to set up for a
schoolmaster, and to teach other people's children! for at that age
there is most hope of success; the branch is easily bent when it is
young and tender. 3. Let all that would receive instruction come with
the disposition of children, though they be grown persons. Let all
prejudices be laid aside, and the mind be as white paper. let them be
dutiful, tractable, and self-diffident, and take the word as the word
of a father, which comes both with authority and with affection. We
must see it coming from God as our Father in heaven, to whom we pray,
from whom we expect blessings, the Father of our spirits, to whom we
ought to be in subjection, that we may live. We must look upon our
teachers as our fathers, who love us and seek our welfare; and
therefore though the instruction carry in it reproof and correction,
for so the word signifies, yet we must bid it welcome. Now, (1.) To
recommend it to us, we are told, not only that it is the instruction of
a father, but that it is understanding, and therefore should be welcome
to intelligent creatures. Religion has reason on its side, and we are
taught it by fair reasoning. It is a law indeed (v. 2), but that law is
founded upon doctrine, upon unquestionable principles of truth, upon
good doctrine, which is not only faithful, but worthy of all
acceptation. If we admit the doctrine, we cannot but submit to the law.
(2.) To rivet it in us, we are directed to receive it as a gift, to
attend to it with all diligence, to attend so as to know it, for
otherwise we cannot do it, and not to forsake it by disowning the
doctrine or disobeying the law.
II. The instructions he gives them. Observe,
1. How he came by these instructions; he had them from his parents, and
teaches his children the same that they taught him, v. 3, 4. Observe,
(1.) His parents loved him, and therefore taught him: I was my father's
son. David had many sons, but Solomon was his son indeed, as Isaac is
called (Gen. xvii. 19) and for the same reason, because on him the
covenant was entailed. He was his father's darling, above any of his
children. God had a special kindness for Solomon (the prophet called
him Jedidiah, because the Lord loved him, 2 Sam. xii. 25), and for that
reason David had a special kindness for him, for he was a man after
God's own heart. If parents may ever love one child better than
another, it must not be till it plainly appears that God does so. He
was tender, and only beloved, in the sight of his mother. Surely there
was a manifest reason for making such a distinction when both the
parents made it. Now we see how they showed their love; they catechised
him, kept him to his book, and held him to a strict discipline. Though
he was a prince, and heir-apparent to the crown, yet they did not let
him live at large; nay, therefore they tutored him thus. And perhaps
David was the more strict with Solomon in his education because he had
seen the ill effects of an undue indulgence in Adonijah, whom he had
not crossed in any thing (1 Kings i. 6), as also in Absalom. (2.) What
his parents taught him he teaches others. Observe, [1.] When Solomon
was grown up he not only remembered, but took a pleasure in repeating,
the good lessons his parents taught him when he was a child. He did not
forget them, so deep were the impressions they made upon him. He was
not ashamed of them, such a high value had he for them, nor did he look
upon them as the childish things, the mean things, which, when he
became a man, a king, he should put away, as a disparagement to him;
much less did he repeat them: as some wicked children have done, to
ridicule them, and make his companions merry with them, priding himself
that he had got clear from grave lessons and restraints. [2.] Though
Solomon was a wise man himself, and divinely inspired, yet, when he was
to teach wisdom, he did not think it below him to quote his father and
to make use of his words. Those that would learn well, and teach well,
in religion, must not affect new-found notions and new-coined phrases,
so as to look with contempt upon the knowledge and language of their
predecessors; if we must keep to the good old way, why should we scorn
the good old words? Jer. vi. 16. [3.] Solomon, having been well
educated by his parents, thought himself thereby obliged to give his
children a good education, the same that his parents had given him; and
this is one way in which we must requite our parents for the pains they
took with us, even by showing piety at home, 1 Tim. v. 4. They taught
us, not only that we might learn ourselves, but that we might teach our
children, the good knowledge of God, Ps. lxxviii. 6. And we are false
to a trust if we do not; for the sacred deposit of religious doctrine
and law was lodged in our hands with a charge to transmit it pure and
entire to those that shall come after us, 2 Tim. ii. 2. [4.] Solomon
enforces his exhortations with the authority of his father David, a man
famous in his generation upon all accounts. Be it taken notice of, to
the honour of religion, that the wisest and best men in every age have
been most zealous, not only for the practice of it themselves, but for
the propagating of it to others; and we should therefore continue in
the things which we have learned, knowing of whom we have learned them,
2 Tim. iii. 14.
2. What these instructions were, v. 4-13.
(1.) By way of precept and exhortation. David, in teaching his son,
though he was a child of great capacity and quick apprehension, yet to
show that he was in good earnest, and to affect his child the more with
what he said, expressed himself with great warmth and importunity, and
inculcated the same thing again and again. So children must be taught.
Deut. vi. 7, Thou shalt whet them diligently upon thy children. David,
though he was a man of public business, and had tutors for his son,
took all this pains with him himself.
[1.] He recommends to him his Bible and his catechism, as the means,
his father's words (v. 4), the words of his mouth (v. 5), his sayings
(v. 10), all the good lessons he had taught him; and perhaps he means
particularly the book of Psalms, many of which were Maschils--psalms of
instruction, and two of them are expressly said to be for Solomon.
These, and all his other words, Solomon must have an eye to. First, He
must hear and receive them (v. 10), diligently attend to them, and
imbibe them, as the earth drinks in the rain that comes often upon it,
Heb. vi. 7. God thus bespeaks our attention to his word: Hear, O my
son! and receive my sayings. Secondly, He must hold fast the form of
sound words which his father gave him (v. 4): Let thy heart retain my
words; and except the word be hid in the heart, lodged in the will and
affections, it will not be retained. Thirdly, He must govern himself by
them: Keep my commandments, obey them, and that is the way to increase
in the knowledge of them, John vii. 17. Fourthly, He must stick to them
and abide by them: "Decline not from the words of my mouth (v. 5), as
fearing they will be too great a check upon thee, but take fast hold of
instruction (v. 13), as being resolved to keep thy hold and never let
it go." Those that have a good education, though they strive to shake
it off, will find it hang about them a great while, and, if it do not,
their case is very sad.
[2.] He recommends to him wisdom and understanding as the end to be
aimed at in the use of these means; that wisdom which is the principal
wisdom, get that. Quod caput est sapientia eam acquire sapientiam--Be
sure to mind that branch of wisdom which is the top branch of it, and
that is the fear of God, ch. i. 7. Junius and Tremellius. A principle
of religion in the heart is the one thing needful; therefore, First,
Get this wisdom, get this understanding, v. 5. And again, "Get wisdom,
and with all thy getting, get understanding, v. 7. Pray for it, take
pains for it, give diligence in the use of all appointed means to
attain it. Wait at wisdom's gate, Prov. viii. 34. Get dominion over thy
corruptions, which are thy follies: get possession of wise principles
and the habits of wisdom. Get wisdom by experience, get it above all
thy getting; be more in care and take more pains to get this than to
get the wealth of this world; whatever thou forgettest, get this,
reckon it a great achievement, and pursue it accordingly." True wisdom
is God's gift, and yet we are here commanded to get it, because God
gives it to those that labour for it; yet, after all, we must not say,
Our might and the power of our hand have gotten us this wealth.
Secondly, Forget her not (v. 5), forsake her not (v. 6), let her not go
(v. 13), but keep her. Those that have got this wisdom must take heed
of losing it again by returning to folly: it is indeed a good part,
that shall not be taken from us; but then we must take heed lest we
throw it from us, as those do that forget it first, and let it slip out
of their minds, and then forsake it and turn out of its good ways. That
good thing which is committed to us we must keep, and not let it drop,
through carelessness, nor suffer it to be forced from us, nor suffer
ourselves to be wheedled out of it; never let go such a jewel. Thirdly,
Love her (v. 6), and embrace her (v. 8), as worldly men love their
wealth and set their hearts upon it. Religion should be very dear to
us, dearer than any thing in this world; and, if we cannot reach to be
great masters of wisdom, yet let us be true lovers of it; and what
grace we have let us embrace it with a sincere affection, as those that
admire its beauty. Fourthly, "Exalt her, v. 8. Always keep up high
thoughts of religion, and do all thou canst to bring it into
reputation, and maintain the credit of it among men. Concur with God in
his purpose, which is to magnify the law and make it honourable, and do
what thou canst to serve that purpose." Let Wisdom's children not only
justify her, but magnify her, and prefer her before that which is
dearest to them in this world. In honouring those that fear the Lord,
though they are low in the world, and in regarding a poor wise man, we
exalt wisdom.
(2.) By way of motive and inducement thus to labour for wisdom, and
submit to the guidance of it, consider, [1.] It is the main matter, and
that which ought to be the chief and continual care of every man in
this life (v. 7): Wisdom is the principal thing; other things which we
are solicitous to get and keep are nothing to it. It is the whole of
man, Eccl. xii. 13. It is that which recommends us to God, which
beautifies the soul, which enables us to answer the end of our
creation, to live to some good purpose in the world, and to get to
heaven at last; and therefore it is the principal thing. [2.] It has
reason and equity on its side (v. 11): "I have taught thee in the way
of wisdom, and so it will be found to be at last. I have led thee, not
in the crooked ways of carnal policy, which does wrong under colour of
wisdom, but in right paths, agreeable to the eternal rules and reasons
of good and evil." The rectitude of the divine nature appears in the
rectitude of all the divine laws. Observe, David not only taught his
son by good instructions, but led him both by a good example and by
applying general instructions to particular cases; so that nothing was
wanting on his part to make him wise. [3.] It would be much for his own
advantage: "If thou be wise and good, thou shalt be so for thyself."
First, "It will be thy life, thy comfort, thy happiness; it is what
thou canst not live without:" Keep my commandments and live, v. 4. That
of our Saviour agrees with this, If thou wilt enter into life, keep the
commandments, Matt. xix. 17. It is upon pain of death, eternal death,
and in prospect of life, eternal life, that we are required to be
religious. "Receive wisdom's sayings, and the years of thy life shall
be many (v. 10), as many in this world as Infinite Wisdom sees fit, and
in the other world thou shalt live that life the years of which shall
never be numbered. Keep her therefore, whatever it cost thee, for she
is thy life, v. 13. All thy satisfaction will be found in this;" and a
soul without true wisdom and grace is really a dead soul. Secondly, "It
will be thy guard and guide, thy convoy and conductor, through all the
dangers and difficulties of thy journey through this wilderness. Love
wisdom, and cleave to her, and she shall preserve thee, she shall keep
thee (v. 6) from sin, the worst of evils, the worst of enemies; she
shall keep thee from hurting thyself, and then none else can hurt
thee." As we say, "Keep thy shop, and thy shop will keep thee;" so,
"Keep thy wisdom, and thy wisdom will keep thee." It will keep us from
straits and stumbling-blocks in the management of ourselves and our
affairs, v. 12. 1. That our steps be not straitened when we go, that we
bring not ourselves into such straits as David was in, 2 Sam. xxiv. 14.
Those that make God's word their rule shall walk at liberty, and be at
ease in themselves. 2. That our feet do not stumble when we run. If
wise and good men be put upon sudden resolves, the certain rule of
God's word which they go by will keep them even then from stumbling
upon any thing that may be pernicious. Integrity and uprightness will
preserve us. Thirdly, "It will be thy honour and reputation (v. 8):
Exalt wisdom (do thou but show thy good-will to her advancement) and
though she needs not thy service she will abundantly recompense it, she
shall promote thee, she shall bring thee to honour." Solomon was to be
a king, but his wisdom and virtue would be more his honour than his
crown or purple; it was that for which all his neighbours had him so
much in veneration; and no doubt, in his reign and David's, wise and
good men stood fairest for preferment. However, religion will, first or
last, bring all those to honour that cordially embrace her; they shall
be accepted of God, respected by all wise men, owned in the great day,
and shall inherit everlasting glory. This he insists on (v. 9): "She
shall give to thy head an ornament of grace in this world, shall
recommend thee both to God and man, and in the other world a crown of
glory shall she deliver to thee, a crown that shall never totter, a
crown of glory that shall never wither." That is the true honour which
attends religion. Nobilitas sola est atique unica virtus--Virtue is the
only nobility! David having thus recommended wisdom to his son, no
marvel that when God bade him ask what he would he prayed, Lord, give
me a wise and an understanding heart. We should make it appear by our
prayers how well we are taught.
Cautions against Bad Company.
14 Enter not into the path of the wicked, and go not in the way of evil
men. 15 Avoid it, pass not by it, turn from it, and pass away. 16
For they sleep not, except they have done mischief; and their sleep is
taken away, unless they cause some to fall. 17 For they eat the bread
of wickedness, and drink the wine of violence. 18 But the path of the
just is as the shining light, that shineth more and more unto the
perfect day. 19 The way of the wicked is as darkness: they know not
at what they stumble.
Some make David's instructions to Solomon, which began v. 4, to
continue to the end of the chapter; nay, some continue them to the end
of the ninth chapter; but it is more probable that Solomon begins here
again, if not sooner. In these verses, having exhorted us to walk in
the paths of wisdom, he cautions us against the path of the wicked. 1.
We must take heed of the ways of sin and avoid them, every thing that
looks like sin and leads to it. 2. In order to this we must keep out of
the ways of sinners, and have no fellowship with them. For fear of
falling into wicked courses, we must shun wicked company. Here is,
I. The caution itself, v. 14, 15. 1. We must take heed of falling in
with sin and sinners: Enter not into the paths of the wicked. Our
teacher, having like a faithful guide shown us the right paths (v. 11),
here warns us of the by-paths into which we are in danger of being
drawn aside. Those that have been well educated, and trained up in the
way they should go, let them never turn aside into the way they should
not go; let them not so much as enter into it, no, not to make trial of
it, lest it prove a dangerous experiment and difficult to retreat with
safety. "Venture not into the company of those that are infected with
the plague, no, not though thou think thyself guarded with an
antidote." 2. If at any time we are inveigled into an evil way, we must
hasten out of it. "If, ere thou wast aware, thou didst enter in at the
gate, because it was wide, go not on in the way of evil men. As soon as
thou art made sensible of thy mistake, retire immediately, take not a
step more, stay not a minute longer, in the way that certainly leads to
destruction." 3. We must dread and detest the ways of sin and sinners,
and decline them with the utmost care imaginable. "The way of evil men
may seem a pleasant way and sociable, and the nearest way to the
compassing of some secular end we may have in view; but it is an evil
way, and will end ill, and therefore if thou love thy God and thy soul
avoid it, pass not by it, that thou mayest not be tempted to enter into
it; and, if thou find thyself near it, turn from it and pass away, and
get as far off it as thou canst." The manner of expression intimates
the imminent danger we are in, the need we have of this caution, and
the great importance of it, and that our watchmen are, or should be, in
good earnest, in giving us warning. It intimates likewise at what a
distance we should keep from sin and sinners; he does not say, Keep at
a due distance, but at a great distance, the further the better; never
think you can get far enough from it. Escape for thy life: look not
behind thee.
II. The reasons to enforce this caution.
1. "Consider the character of the men whose way thou art warned to
shun." They are mischievous men (v. 16, 17); they not only care not
what hurt they do to those that stand in their way, but it is their
business to do mischief, and their delight, purely for mischief-sake.
They are continually designing and endeavouring to cause some to fall,
to ruin them body and soul. Wickedness and malice are in their nature,
and violence is in all their actions. They are spiteful in the highest
degree; for, (1.) Mischief is rest and sleep to them. As much
satisfaction as a covetous man has when he has got money, an ambitious
man when he has got preferment, and a good man when he has done good,
so much have they when they have said or done that which is injurious
and ill-natured; and they are extremely uneasy if they cannot get their
envy and revenge gratified, as Haman, to whom every thing was
unpleasant as long as Mordecai was unhanged. It intimates likewise how
restless and unwearied they are in their mischievous pursuits; they
will rather be deprived of sleep than of the pleasure of being
vexatious. (2.) Mischief is meat and drink to them; they feed and feast
upon it. They eat the bread of the wickedness (they eat up my people as
they eat bread, Ps. xiv. 4) and drink the wine of violence (v. 17),
drink iniquity like water, Job xv. 16. All they eat and drink is got by
rapine and oppression. Do wicked men think the time lost in which they
are not doing hurt? Let good men make it as much their business and
delight to do good. Amici, diem perdidi--Friends, I have lost a day.
And let all that are wise, and wish well to themselves, avoid the
society of the wicked; for, [1.] It is very scandalous; for there is no
disposition of mind that is a greater reproach to human nature, a
greater enemy to human society, a bolder defiance to God and
conscience, that has more of the devil's image in it, or is more
serviceable to his interests, than a delight to do mischief and to vex,
and hurt, and ruin every body. [2.] It is very dangerous. "Shun those
that delight to do mischief as thou tenderest thy own safety; for,
whatever friendship they may pretend, one time or other they will do
thee mischief; thou wilt ruin thyself if thou dost concur with them
(ch. i. 18) and they will ruin thee if thou dost not."
2. "Consider the character of the way itself which thou art warned to
shun, compared with the right way which thou art invited to walk in."
(1.) The way of righteousness is light (v. 18): The path of the just,
which they have chosen, and in which they walk, is as light; the light
shines on their ways (Job xxii. 28) and makes them both safe and
pleasant. Christ is their way and he is the light. They are guided by
the word of God and that is a light to their feet; they themselves are
light in the Lord and they walk in the light as he is in the light.
[1.] It is a shining light. Their way shines to themselves in the joy
and comfort of it; it shines before others in the lustre and honour of
it; it shines before men, who see their good works, Matt. v. 16. They
go on in their way with a holy security and serenity of mind, as those
that walk in the light. It is as the morning-light, which shines out of
obscurity (Isa. lviii. 8, 10) and puts an end to the works of darkness.
[2.] It is a growing light; it shines more and more, not like the light
of a meteor, which soon disappears, or that of a candle, which burns
dim and burns down, but like that of the rising sun, which goes forward
shining, mounts upward shining. Grace, the guide of this way, is
growing; he that has clean hands shall be stronger and stronger. That
joy which is the pleasure of this way, that honour which is the
brightness of it, and all that happiness which is indeed its light,
shall be still increasing. [3.] It will arrive, in the end, at the
perfect day. The light of the dayspring will at length be noon-day
light, and it is this that the enlightened soul is pressing towards.
The saints will not be perfect till they come to heaven, but there they
shall themselves shine as the sun when he goes forth in his strength,
Matt. xiii. 43. Their graces and joys shall be all consummate.
Therefore it is our wisdom to keep close to the path of the just.
(2.) The way of sin is as darkness, v. 19. The works he had cautioned
us not to have fellowship with are works of darkness. What true
pleasure and satisfaction can those have who know no pleasure and
satisfaction but what they have in doing mischief? What sure guide have
those that cast God's word behind them? The way of the wicked is dark,
and therefore dangerous; for they stumble and yet know not at what they
stumble. They fall into sin, but are not aware which way the temptation
came by which they were overthrown, and therefore know not how to avoid
it the next time. They fall into trouble, but never enquire wherefore
God contends with them; they consider not that they do evil, nor what
will be in the end of it, Ps. lxxxii. 5; Job xviii. 5, 6. This is the
way we are directed to shun.
Parental Instructions.
20 My son, attend to my words; incline thine ear unto my sayings. 21
Let them not depart from thine eyes; keep them in the midst of thine
heart. 22 For they are life unto those that find them, and health to
all their flesh. 23 Keep thy heart with all diligence; for out of it
are the issues of life. 24 Put away from thee a froward mouth, and
perverse lips put far from thee. 25 Let thine eyes look right on, and
let thine eyelids look straight before thee. 26 Ponder the path of
thy feet, and let all thy ways be established. 27 Turn not to the
right hand nor to the left: remove thy foot from evil.
Solomon, having warned us not to do evil, here teaches us how to do
well. It is not enough for us to shun the occasions of sin, but we must
study the methods of duty.
I. We must have a continual regard to the word of God and endeavour
that it may be always ready to us.
1. The sayings of wisdom must be our principles by which we must govern
ourselves, our monitors to warn us of duty and danger; and therefore,
(1.) We must receive them readily: "Incline thy ear to them (v. 20);
humbly bow to them; diligently listen to them." The attentive hearing
of the word of God is a good sign of a work of grace begun in the heart
and a good means of carrying it on. It is to be hoped that those are
resolved to do their duty who are inclined to know it. (2.) We must
retain them carefully (v. 21); we must lay them before us as our rule:
"Let them not depart from thy eyes; view them, review them, and in
every thing aim to conform to them." We must lodge them within us, as a
commanding principle, the influences of which are diffused throughout
the whole man: "Keep them in the midst of thy heart, as things dear to
thee, and which thou art afraid of losing." Let the word of God be
written in the heart, and that which is written there will remain.
2. The reason why we must thus make much of the words of wisdom is
because they will be both food and physic to us, like the tree of life,
Rev. xxii. 2; Ezek. xlvii. 12. Those that seek and find them, find and
keep them, shall find in them, (1.) Food: For they are life unto those
that find them, v. 22. As the spiritual life was begun by the word as
the instrument of it, so by the same word it is still nourished and
maintained. We could not live without it; we may by faith live upon it.
(2.) Physic. They are health to all their flesh, to the whole man, both
body and soul; they help to keep both in good plight. They are health
to all flesh, so the LXX. There is enough to cure all the diseases of
this distempered world. They are a medicine to all their flesh (so the
word is), to all their corruptions, for they are called flesh, to all
their grievances, which are as thorns in the flesh. There is in the
word of God a proper remedy for all our spiritual maladies.
II. We must keep a watchful eye and a strict hand upon all the motions
of our inward man, v. 23. Here is, 1. A great duty required by the laws
of wisdom, and in order to our getting and preserving wisdom: Keep thy
heart with all diligence. God, who gave us these souls, gave us a
strict charge with them: Man, woman, keep thy heart; take heed to thy
spirit, Deut. iv. 9. We must maintain a holy jealousy of ourselves, and
set a strict guard, accordingly, upon all the avenues of the soul; keep
our hearts from doing hurt and getting hurt, from being defiled by sin
and disturbed by trouble; keep them as our jewel, as our vineyard; keep
a conscience void of offence; keep out bad thoughts; keep up good
thoughts; keep the affections upon right objects and in due bounds.
Keep them with all keepings (so the word is); there are many ways of
keeping things--by care, by strength, by calling in help, and we must
use them all in keeping our hearts; and all little enough, so deceitful
are they, Jer. xvii. 9. Or above all keepings; we must keep our hearts
with more care and diligence than we keep any thing else. We must keep
our eyes (Job xxxi. 1), keep our tongues (Ps. xxxiv. 13), keep our feet
(Eccl. v. 1), but, above all, keep our hearts. 2. A good reason given
for this care, because out of it are the issues of life. Out of a heart
well kept will flow living issues, good products, to the glory of God
and the edification of others. Or, in general, all the actions of the
life flow from the heart, and therefore keeping that is making the tree
good and healing the springs. Our lives will be regular or irregular,
comfortable or uncomfortable, according as our hearts are kept or
neglected.
III. We must set a watch before the door of our lips, that we offend
not with out tongue (v. 24): Put away from thee a froward mouth and
perverse lips. Our hearts being naturally corrupt, out of them a great
deal of corrupt communication is apt to come, and therefore we must
conceive a great dread and detestation of all manner of evil words,
cursing, swearing, lying, slandering, brawling, filthiness, and foolish
talking, all which come from a froward mouth and perverse lips, that
will not be governed either by reason or religion, but contradict both,
and which are as unsightly and ill-favoured before God as a crooked
distorted mouth drawn awry is before men. All manner of tongue sins, we
must, by constant watchfulness and stedfast resolution, put from us,
put far from us, abstaining from all words that have an appearance of
evil and fearing to learn any such words.
IV. We must make a covenant with our eyes: "Let them look right on and
straight before thee, v. 24. Let the eye be fixed and not wandering;
let it not rove after every thing that presents itself, for then it
will be diverted form good and ensnared in evil. Turn it from beholding
vanity; let thy eye be single and not divided; let thy intentions be
sincere and uniform, and look not asquint at any by-end." We must keep
our eye upon our Master, and be careful to approve ourselves to him;
keep our eye upon our rule, and conform to that; keep our eye upon our
mark, the prize of the high calling, and direct all towards that.
Oculum in metam--The eye upon the goal.
V. We must act considerately in all we do (v. 26): Ponder the path of
thy feet, weigh it (so the word is); "put the word of God in one scale,
and what thou hast done, or art about to do, in the other, and see how
they agree; be nice and critical in examining whether thy way be good
before the Lord and whether it will end well." We must consider our
past ways and examine what we have done, and our present ways, what we
are doing, whither we are going, and see that we walk circumspectly. It
concerns us to consider what are the duties and what the difficulties,
what are the advantages and what the dangers, of our way, that we may
act accordingly. "Do nothing rashly."
VI. We must act with steadiness, caution, and consistency: "Let all thy
ways be established (v. 26) and be not unstable in them, as the
double-minded man is; halt not between two, but go on in an even
uniform course of obedience; turn not to the right hand not to the
left, for there are errors on both hands, and Satan gains his point if
he prevails to draw us aside either way. Be very careful to remove thy
foot from evil; take heed of extremes, for in them there is evil, and
let thy eyes look right on, that thou mayest keep the golden mean."
Those that would approve themselves wise must always be watchful.
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P R O V E R B S
CHAP. V.
The scope of this chapter is much the same with that of ch. ii. To
write the same things, in other words, ought not to be grievous, for it
is safe, Phil. iii. 1. Here is, I. An exhortation to get acquaintance
with and submit to the laws of wisdom in general, ver. 2. II. A
particular caution against the sin of whoredom, ver. 3-14. III.
Remedies prescribed against that sin. 1. Conjugal love, ver. 15-20. 2.
A regard to God's omniscience, ver. 21. 3. A dread of the miserable end
of wicked people, ver. 22, 23. And all little enough to arm young
people against those fleshly lusts which war against the soul.
Parental Instructions; Cautions against Sensuality.
1 My son, attend unto my wisdom, and bow thine ear to my understanding:
2 That thou mayest regard discretion, and that thy lips may keep
knowledge. 3 For the lips of a strange woman drop as an honeycomb,
and her mouth is smoother than oil: 4 But her end is bitter as
wormwood, sharp as a twoedged sword. 5 Her feet go down to death; her
steps take hold on hell. 6 Lest thou shouldest ponder the path of
life, her ways are moveable, that thou canst not know them. 7 Hear me
now therefore, O ye children, and depart not from the words of my
mouth. 8 Remove thy way far from her, and come not nigh the door of
her house: 9 Lest thou give thine honour unto others, and thy years
unto the cruel: 10 Lest strangers be filled with thy wealth; and thy
labours be in the house of a stranger; 11 And thou mourn at the last,
when thy flesh and thy body are consumed, 12 And say, How have I
hated instruction, and my heart despised reproof; 13 And have not
obeyed the voice of my teachers, nor inclined mine ear to them that
instructed me! 14 I was almost in all evil in the midst of the
congregation and assembly.
Here we have,
I. A solemn preface, to introduce the caution which follows, v. 1, 2.
Solomon here addresses himself to his son, that is, to all young men,
as unto his children, whom he has an affection for and some influence
upon. In God's name, he demands attention; for he writes by divine
inspiration, and is a prophet, though he begins not with, Thus saith
the Lord. "Attend, and bow thy ear; not only hear what is said, and
read what is written, but apply thy mind to it and consider it
diligently." To gain attention he urges, 1. The excellency of his
discourse: "It is my wisdom, my understanding; if I undertake to teach
thee wisdom I cannot prescribe any thing to be more properly called so;
moral philosophy is my philosophy, and that which is to be learned in
my school." 2. The usefulness of it: "Attend to what I say," (1.) "That
thou mayest act wisely--that thou mayest regard discretion." Solomon's
lectures are not designed to fill our heads with notions, with matters
of nice speculation, or doubtful disputation, but to guide us in the
government of ourselves, that we may act prudently, so as becomes us
and so as will be for our true interest. (2.) "That thou mayest speak
wisely--that thy lips may keep knowledge, and thou mayest have it ready
at thy tongue's end" (as we say), "for the benefit of those with whom
thou dost converse." The priest's lips are said to keep knowledge (Mal.
ii. 7); but those that are ready and mighty in the scriptures may not
only in their devotions, but in their discourses, be spiritual priests.
II. The caution itself, and that is to abstain from fleshly lusts, from
adultery, fornication, and all uncleanness. Some apply this
figuratively, and by the adulterous woman here understand idolatry, or
false doctrine, which tends to debauch men's minds and manners, or the
sensual appetite, to which it may as fitly as any thing be applied; but
the primary scope of it is plainly to warn us against
seventh-commandment sins, which youth is so prone to, the temptations
to which are so violent, the examples of which are so many, and which,
where admitted, are so destructive to all the seeds of virtue in the
soul that it is not strange that Solomon's cautions against it are so
very pressing and so often repeated. Solomon here, as a faithful
watchman, gives fair warning to all, as they regard their lives and
comforts, to dread this sin, for it will certainly be their ruin. Two
things we are here warned to take heed of:--
1. That we do not listen to the charms of this sin. It is true the lips
of a strange woman drop as a honey-comb (v. 3); the pleasures of
fleshly lust are very tempting (like the wine that gives its colour in
the cup and moves itself aright); its mouth, the kisses of its mouth,
the words of its mouth, are smoother than oil, that the poisonous pill
may go down glibly and there may be no suspicion of harm in it. But
consider, (1.) How fatal the consequences will be. What fruit will the
sinner have of his honey and oil when the end will be, [1.] The terrors
of conscience: It is bitter as wormwood, v. 4. What was luscious in the
mouth rises in the stomach and turns sour there; it cuts, in the
reflection, like a two-edged sword; take it which way you will, it
wounds. Solomon could speak by experience, Eccl. vii. 26. [2.] The
torments of hell. If some that have been guilty of this sin have
repented and been saved, yet the direct tendency of the sin is to
destruction of body and soul; the feet of it go down to death, nay,
they take hold on hell, to pull it to the sinner, as if the damnations
slumbered too long, v. 4. Those that are entangled in this sin should
be reminded that there is but a step between them and hell, and that
they are ready to drop into it. (2.) Consider how false the charms are.
The adulteress flatters and speaks fair, her words are honey and oil,
but she will deceive those that hearken to her: Her ways are movable,
that thou canst not know them; she often changes her disguise, and puts
on a great variety of false colours, because, if she be rightly known,
she is certainly hated. Proteus-like, she puts on many shapes, that she
may keep in with those whom she has a design upon. And what does she
aim at with all this art and management? Nothing but to keep them from
pondering the path of life, for she knows that, if they once come to do
that, she shall certainly lose them. Those are ignorant of Satan's
devices who do not understand that the great thing he drives at in all
his temptations is, [1.] To keep them from choosing the path of life,
to prevent them from being religious and from going to heaven, that,
being himself shut out from happiness, he may keep them out from it.
[2.] In order hereunto, to keep them from pondering the path of life,
from considering how reasonable it is that they should walk in that
path, and how much it will be for their advantage. Be it observed, to
the honour of religion, that it certainly gains its point with all
those that will but allow themselves the liberty of a serious thought
and will weigh things impartially in an even balance, and that the
devil has no way of securing men in his interests but by diverting them
with continual amusements of one kind or another from the calm and
sober consideration of the things that belong to their peace. And
uncleanness is a sin that does as much as any thing blind the
understanding, sear the conscience, and keep people from pondering the
path of life. Whoredom takes away the heart, Hos. iv. 11.
2. That we do not approach the borders of this sin, v. 7, 8.
(1.) This caution is introduced with a solemn preface: "Hear me now
therefore, O you children! whoever you are that read or hear these
lines, take notice of what I say, and mix faith with it, treasure it
up, and depart not from the words of my mouth, as those will do that
hearken to the words of the strange woman. Do not only receive what I
say, for the present merely, but cleave to it, and let it be ready to
thee, and of force with thee, when thou art most violently assaulted by
the temptation."
(2.) The caution itself is very pressing: "Remove thy way far from her;
if thy way should happen to lie near her, and thou shouldst have a fair
pretence of being led by business within the reach of her charms, yet
change thy way, and alter the course of it, rather than expose thyself
to danger; come not nigh the door of her house; go on the other side of
the street, nay, go through some other street, though it be about."
This intimates, [1.] That we ought to have a very great dread and
detestation of the sin. We must fear it as we would a place infected
with the plague; we must loathe it as the odour of carrion, that we
will not come near. Then we are likely to preserve our purity when we
conceive a rooted antipathy to all fleshly lusts. [2.] That we ought
industriously to avoid every thing that may be an occasion of this sin
or a step towards it. Those that would be kept from harm must keep out
of harm's way. Such tinder there is in the corrupt nature that it is
madness, upon any pretence whatsoever, to come near the sparks. If we
thrust ourselves into temptation, we mocked God when we prayed, Lead us
not into temptation. [3.] That we ought to be jealous over ourselves
with a godly jealousy, and not to be so confident of the strength of
our own resolutions as to venture upon the brink of sin, with a promise
to ourselves that hitherto we will come and no further. [4.] That
whatever has become a snare to us and an occasion of sin, though it be
as a right eye and a right hand, we must pluck it out, cut it off, and
cast it from us, must part with that which is dearest to us rather than
hazard our own souls; this is our Saviour's command, Matt. v. 28-30.
(3.) The arguments which Solomon here uses to enforce this caution are
taken from the same topic with those before, the many mischiefs which
attend this sin. [1.] It blasts the reputation. "Thou wilt give thy
honour unto others (v. 9); thou wilt lose it thyself; thou wilt put
into the hand of each of thy neighbours a stone to throw at thee, for
they will all, with good reason, cry shame on thee, will despise thee,
and trample on thee, as a foolish men." Whoredom is a sin that makes
men contemptible and base, and no man of sense or virtue will care to
keep company with one that keeps company with harlots. [2.] It wastes
the time, gives the years, the years of youth, the flower of men's
time, unto the cruel, "that base lust of thine, which with the utmost
cruelty wars against the soul, that base harlot which pretends an
affection for thee, but really hunts for the precious life." Those
years that should be given to the honour of a gracious God are spent in
the service of a cruel sin. [3.] It ruins the estate (v. 10):
"Strangers will be filled with thy wealth, which thou art but entrusted
with as a steward for thy family; and the fruit of thy labours, which
should be provision for thy own house, will be in the house of a
stranger, that neither has right to it nor will ever thank thee for
it." [4.] It is destructive to the health, and shortens men's days: Thy
flesh and thy body will be consumed by it, v. 11. The lusts of
uncleanness not only war against the soul, which the sinner neglects
and is in no care about, but they war against the body too, which he is
so indulgent of and is in such care to please and pamper, such
deceitful, such foolish, such hurtful lusts are they. Those that give
themselves to work uncleanness with greediness waste their strength,
throw themselves into weakness, and often have their bodies filled with
loathsome distempers, by which the number of their months is cut off in
the midst and they fall unpitied sacrifices to a cruel lust. [5.] It
will fill the mind with horror, if ever conscience be awakened. "Though
thou art merry now, sporting thyself in thy own deceivings, yet thou
wilt certainly mourn at the last, v. 11. Thou art all this while making
work for repentance, and laying up matter for vexation and torment in
the reflection, when the sin is set before thee in its own colours."
Sooner or later it will bring sorrow, either when the soul is humbled
and brought to repentance or when the flesh and body are consumed,
either by sickness, when conscience flies in the sinner's face, or by
the grave; when the body is rotting there, the soul is racking in the
torments of hell, where the worm dies not, and "Son, remember," is the
constant peal. Solomon here brings in the convinced sinner reproaching
himself, and aggravating his own folly. He will then most bitterly
lament it. First, That because he hated to be reformed he therefore
hated to be informed, and could not endure either to be taught his duty
(How have I hated not only the discipline of being instructed, but the
instruction itself, though all true and good!) or to be told of his
faults--My heart despised reproof, v. 12. He cannot but own that those
who had the charge of him, parents, ministers, had done their part;
they had been his teachers; they had instructed him, had given him good
counsel and fair warning (v. 13); but to his own shame and confusion
does he speak it, and therein justifies God in all the miseries that
were brought upon him, he had not obeyed their voice, for indeed he
never inclined his ear to those that instructed him, never minded what
they said nor admitted the impressions of it. Note, Those who have had
a good education and do not live up to it will have a great deal to
answer for another day; and those who will not now remember what they
were taught, to conform themselves to it, will be made to remember it
as an aggravation of their sin, and consequently of their ruin.
Secondly, That by the frequent acts of sin the habits of it were so
rooted and confirmed that his heart was fully set in him to commit it
(v. 14): I was almost in all evil in the midst of the congregation and
assembly. When he came into the synagogue, or into the courts of the
temple, to worship God with other Israelites, his unclean heart was
full of wanton thoughts and desires and his eyes of adultery. Reverence
of the place and company, and of the work that was doing, could not
restrain him, but he was almost as wicked and vile there as any where.
No sin will appear more frightful to an awakened conscience than the
profanation of holy things; nor will any aggravation of sin render it
more exceedingly sinful than the place we are honoured with in the
congregation and assembly, and the advantages we enjoy thereby. Zimri
and Cozbi avowed their villany in the sight of Moses and all the
congregation (Num. xxv. 6), and heart-adultery is as open to God, and
must needs be most offensive to him, when we draw nigh to him in
religious exercises. I was in all evil in defiance of the magistrates
and judges, and their assemblies; so some understand it. Others refer
it to the evil of punishment, not to the evil of sin: "I was made an
example, a spectacle to the world. I was under almost all God's sore
judgments in the midst of the congregation of Israel, set up for a
mark. I stood up and cried in the congregation," Job xxx. 28. Let that
be avoided which will be thus rued at last.
Conjugal Fidelity Enjoined.
15 Drink waters out of thine own cistern, and running waters out of
thine own well. 16 Let thy fountains be dispersed abroad, and rivers
of waters in the streets. 17 Let them be only thine own, and not
strangers' with thee. 18 Let thy fountain be blessed: and rejoice
with the wife of thy youth. 19 Let her be as the loving hind and
pleasant roe; let her breasts satisfy thee at all times; and be thou
ravished always with her love. 20 And why wilt thou, my son, be
ravished with a strange woman, and embrace the bosom of a stranger?
21 For the ways of man are before the eyes of the Lord, and he
pondereth all his goings. 22 His own iniquities shall take the wicked
himself, and he shall be holden with the cords of his sins. 23 He
shall die without instruction; and in the greatness of his folly he
shall go astray.
Solomon, having shown the great evil that there is in adultery and
fornication, and all such lewd and filthy courses, here prescribes
remedies against them.
I. Enjoy with satisfaction the comforts of lawful marriage, which was
ordained for the prevention of uncleanness, and therefore ought to be
made use of in time, lest it should not prove effectual for the cure of
that which it might have prevented. Let none complain that God has
dealt unkindly with them in forbidding them those pleasures which they
have a natural desire of, for he has graciously provided for the
regular gratification of them. "Thou mayest not indeed eat of every
tree of the garden, but choose thee out one, which thou pleasest, and
of that thou mayest freely eat; nature will be content with that, but
lust with nothing." God, in thus confining men to one, has been so far
from putting any hardship upon them that he has really consulted their
true interest; for, as Mr. Herbert observes, "If God had laid all
common, certainly man would have been the encloser."--Church-porch.
Solomon here enlarges much upon this, not only prescribing it as an
antidote, but urging it as an argument against fornication, that the
allowed pleasures of marriage (however wicked wits may ridicule them,
who are factors for the unclean spirit) far transcend all the false
forbidden pleasures of whoredom.
1. Let young men marry, marry and not burn. Have a cistern, a well of
thy own (v. 15), even the wife of thy youth, v. 18. Wholly abstain, or
wed.--Herbert. "The world is wide, and there are varieties of
accomplishments, among which thou mayest please thyself."
2. Let him that is married take delight in his wife, and let him be
very fond of her, not only because she is the wife that he himself has
chosen and he ought to be pleased with his own choice, but because she
is the wife that God in his providence appointed for him and he ought
much more to be pleased with the divine appointment, pleased with her
because she is his own. Let thy fountain be blessed (v. 18); think
thyself very happy in her, look upon her as a blessed wife, let her
have thy blessing, pray daily for her, and then rejoice with her. Those
comforts we are likely to have joy of that are sanctified to us by
prayer and the blessing of God. It is not only allowed us, but
commanded us, to be pleasant with our relations; and it particularly
becomes yoke-fellows to rejoice together and in each other. Mutual
delight is the bond of mutual fidelity. It is not only taken for
granted that the bridegroom rejoices over his bride (Isa. lxii. 5), but
given for law. Eccl. ix. 9, Live joyfully with the wife whom thou
lovest all the days of thy life. Those take not their comforts where
God has appointed who are jovial and merry with their companions
abroad, but sour and morose with their families at home.
3. Let him be fond of his wife and love her dearly (v. 19): Let her be
as the loving hind and the pleasant roe, such as great men sometimes
kept tame in their houses and played with. Desire no better diversion
from severe study and business than the innocent and pleasant
conversation of thy own wife; let her lie in thy bosom, as the poor
man's ewe-lamb did in his (2 Sam. xii. 3), and do thou repose thy head
in hers, and let that satisfy thee at all times; and seek not for
pleasure in any other. "Err thou always in her love. If thou wilt
suffer thy love to run into an excess, and wilt be dotingly fond of any
body, let it be only of thy own wife, where there is least danger of
exceeding." This is drinking waters, to quench the thirst of thy
appetite, out of thy own cistern, and running waters, which are clear,
and sweet, and wholesome, out of thy own well, v. 15. 1 Cor. vii. 2, 3.
4. Let him take delight in his children and look upon them with
pleasure (v. 16, 17): "Look upon them as streams from thy own pure
fountains" (the Jews are said to come forth out of the waters of Judah,
Isa. xlviii. 1), "so that they are parts of thyself, as the streams are
of the fountain. Keep to thy own wife, and thou shalt have," (1.) "A
numerous offspring, like rivers of water, which run in abundance, and
they shall be dispersed abroad, matched into other families, whereas
those that commit whoredom shall not increase," Hos. iv. 10. (2.) "A
peculiar offspring, which shall be only thy own, whereas the children
of whoredom, that are fathered upon thee, are, probably, not so, but,
for aught thou knowest, are the offspring of strangers, and yet thou
must keep them." (3.) "A creditable offspring, which are an honour to
thee, and which thou mayest send abroad, and appear with, in the
streets, whereas a spurious brood is thy disgrace, and that which thou
art ashamed to own." In this matter, virtue has all the pleasure and
honour in it; justly therefore it is called wisdom.
5. Let him then scorn the offer of forbidden pleasures when he is
always ravished with the love of a faithful virtuous wife; let him
consider what an absurdity it will be for him to be ravished with a
strange woman (v. 20), to be in love with a filthy harlot, and embrace
the bosom of a stranger, which, if he had any sense of honour or
virtue, he would loathe the thoughts of. "Why wilt thou be so sottish,
such an enemy to thyself, as to prefer puddle-water, and that poisoned
too and stolen, before pure living waters out of thy own well?" Note,
If the dictates of reason may be heard, the laws of virtue will be
obeyed.
II. "See the eye of God always upon thee and let his fear rule in thy
heart," v. 21. Those that live in this sin promise themselves secresy
(the eye of the adulterer waits for the twilight, Job xxiv. 15); but to
what purpose, when it cannot be hidden from God? For, 1. He sees it.
The ways of man, all his motions, all his actions, are before the eyes
of the Lord, all the workings of the heart and all the outgoings of the
life, that which is done ever so secretly and disguised ever so
artfully. God sees it in a true light, and knows it with all its
causes, circumstances, and consequences. He does not cast an eye upon
men's ways now and then, but they are always actually in his view and
under his inspection; and darest thou sin against God in his sight, and
do that wickedness under his eye which thou durst not do in the
presence of a man like thyself? 2. He will call the sinner to an
account for it; for he not only sees, but ponders all his goings,
judges concerning them, as one that will shortly judge the sinner for
them. Every action is weighed, and shall be brought into judgment
(Eccl. xii. 14), which is a good reason why we should ponder the path
of our feet (ch. iv. 26), and so judge ourselves that we may not be
judged.
III. "Foresee the certain ruin of those that go on still in their
trespasses." Those that live in this sin promise themselves impunity,
but they deceive themselves; their sin will find them out, v. 22, 23.
The apostle gives the sense of these verses in a few words. Heb. xiii.
4, Whoremongers and adulterers God will judge. 1. It is a sin which men
with great difficulty shake off the power of. When the sinner is old
and weak his lusts are strong and active, in calling to remembrance the
days of his youth, Ezek. xxiii. 19. Thus his own iniquities having
seized the wicked himself by his own consent, and he having voluntarily
surrendered himself a captive to them, he is held in the cords of his
own sins, and such full possession they have gained of him that he
cannot extricate himself, but in the greatness of his folly (and what
greater folly could there be than to yield himself a servant to such
cruel task-masters?) he shall go astray, and wander endlessly.
Uncleanness is a sin from which, when once men have plunged themselves
into it, they very hardly and very rarely recover themselves. 2. It is
a sin which, if it be not forsaken, men cannot possibly escape the
punishment of; it will unavoidably be their ruin. As their own
iniquities do arrest them in the reproaches of conscience and present
rebukes (Jer. vii. 19), so their own iniquities shall arrest them and
bind them over to the judgments of God. There needs no prison, no
chains; they shall be holden in the cords of their own sins, as the
fallen angels, being incurably wicked, are thereby reserved in chains
of darkness. The sinner, who, having been often reproved, hardens his
neck, shall die at length without instruction. Having had general
warnings sufficient given him already, he shall have no particular
warnings, but he shall die without seeing his danger beforehand, shall
die because he would not receive instruction, but in the greatness of
his folly would go astray; and so shall his doom be, he shall never
find the way home again. Those that are so foolish as to choose the way
of sin are justly left of God to themselves to go in it till they come
to that destruction which it leads to, which is a good reason why we
should guard with watchfulness and resolution against the allurements
of the sensual appetite.
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P R O V E R B S
CHAP. VI.
In this chapter we have, I. A caution against rash suretiship, ver.
1-5. II. A rebuke to slothfulness, ver. 6-11. III. The character and
fate of a malicious mischievous man, ver. 12-15. IV. An account of
seven things which God hates, ver. 16-19. V. An exhortation to make the
word of God familiar to us, ver. 20-23. VI. A repeated warning of the
pernicious consequences of the sin of whoredom, ver. 24-35. We are here
dissuaded from sin very much by arguments borrowed from our secular
interests, for it is not only represented as damning in the other
world, but as impoverishing in this.
Cautions against Suretiship.
1 My son, if thou be surety for thy friend, if thou hast stricken thy
hand with a stranger, 2 Thou art snared with the words of thy mouth,
thou art taken with the words of thy mouth. 3 Do this now, my son,
and deliver thyself, when thou art come into the hand of thy friend;
go, humble thyself, and make sure thy friend. 4 Give not sleep to
thine eyes, nor slumber to thine eyelids. 5 Deliver thyself as a roe
from the hand of the hunter, and as a bird from the hand of the fowler.
It is the excellency of the word of God that it teaches us not only
divine wisdom for another world, but human prudence for this world,
that we may order our affairs with discretion; and this is one good
rule, To avoid suretiship, because by it poverty and ruin are often
brought into families, which take away that comfort in relations which
he had recommended in the foregoing chapter. 1. We must look upon
suretiship as a snare and decline it accordingly, v. 1, 2. "It is
dangerous enough for a man to be bound for his friend, though it be one
whose circumstances he is well acquainted with, and well assured of his
sufficiency, but much more to strike the hands with a stranger, to
become surety for one whom thou dost not know to be either able or
honest." Or the stranger here with whom the hand is stricken is the
creditor, "the usurer to whom thou art become bound, and yet as to thee
he is a stranger, that is, thou owest him nothing, nor hast had any
dealings with him. If thou hast rashly entered into such engagements,
either wheedled into them or in hopes to have the same kindness done
for thee another time, know that thou art snared with the words of thy
mouth; it was easily done, with a word's speaking; it was but setting
thy hand to a paper, a bond is soon sealed and delivered, and a
recognizance entered into. But it will not be so easily got clear of;
thou art in a snare more than thou art aware of." See how little reason
we have to make light of tongue-sins; if by a word of our mouth we may
become indebted to men, and lie open to their actions, by the words of
our mouth we may become obnoxious to God's justice, and even so may be
snared. It is false that words are but wind: they are often snares. 2.
If we have been drawn into this snare, it will be our wisdom by all
means, with all speed, to get out of it, v. 3-5. It sleeps for the
present; we hear nothing of it. The debt is not demanded; the principal
says, "Never fear, we will take care of it." But still the bond is in
force, interest is running on, the creditor may come upon thee when he
will and perhaps may be hasty and severe, the principal may prove
either knavish or insolvent, and then thou must rob thy wife and
children, and ruin thy family, to pay that which thou didst neither nor
drink for. And therefore deliver thyself; rest not till either the
creditor give up the bond or the principal give thee counter-security;
when thou art come into the hand of thy friend, and he has advantage
against thee, it is no time to threaten or give ill language (that will
provoke and make ill worse), but humble thyself, beg and pray to be
discharged, go down on thy knees to him, and give him all the fair
words thou canst; engage thy friends to speak for thee; leave no stone
unturned till thou hast agreed with thy adversary and compromised the
matter, so that thy bond may not come against thee or thine. This is a
care which may well break thy sleep, and let it do so till thou hast
got through. "Give not sleep to thy eyes till thou hast delivered
thyself. Strive and struggle to the utmost, and hasten with all speed,
as a roe or a bird delivers herself out of this snare of the fowler or
hunter. Delays are dangerous, and feeble efforts will not serve." See
what care God, in his word, has taken to make men good husbands of
their estates, and to teach them prudence in the management of them.
Godliness has precepts, as well as promises, relating to the life that
now is.
But how are we to understand this? We are not to think it is unlawful
in any case to become surety, or bail, for another; it may be a piece
of justice or charity; he that has friends may see cause in this
instance to show himself friendly, and it may be no piece of
imprudence. Paul became bound for Onesimus, Philem. 19. We may help a
young man into business that we know to be honest and diligent, and
gain him credit by passing our word for him, and so do him a great
kindness without any detriment to ourselves. But, 1. It is every man's
wisdom to keep out of debt as much as may be, for it is an incumbrance
upon him, entangles him in the world, puts him in danger of doing wrong
or suffering wrong. The borrower is servant to the lender, and makes
himself very much a slave to this world. Christians therefore, who are
bought with a price, should not thus, without need, make themselves the
servants of men, 1 Cor. vii. 23. 2. It is great folly to entangle
ourselves with necessitous people, and to become bound for their debts,
that are ever and anon taking up money, and lading, as we say, out of
one hole into another, for it is ten to one but, some time or other, it
will come upon us. A man ought never to be bound as surety for more
than he is both able and willing to pay, and can afford to pay without
wronging his family, in case the principal fail, for he ought to look
upon it as his own debt. Ecclesiasticus viii. 13, Be not surety above
thy power, for, if thou be surety, thou must take care to pay it. 3. It
is a necessary piece of after-wit, if we have foolishly entangled
ourselves, to get out of the snare as fast as we can, to lose no time,
spare no pains, and stick at no submission to make ourselves safe and
easy, and get our affairs into a good posture. It is better to humble
ourselves for an accommodation than to ruin ourselves by our stiffness
and haughtiness. Make sure thy friend by getting clear from thy
engagements from him; for rash suretiship is as much the bane of
friendship as that which is prudent is sometimes the bond of it. Let us
take heed lest we any way make ourselves guilty of other men's sins
against God (1 Tim. v. 22), for that is worse, and much more dangerous,
than being bound for other men's debts; and, if we must be in all this
care to get our debts to men forgiven, much more to get our peace made
with God. "Humble thyself to him; make sure of Christ thy friend, to
intercede for thee; pray earnestly that thy sins may be pardoned, and
thou mayest be delivered from going down to the pit, and it shall not
be in vain. Give not sleep to thy eyes nor slumber to thy eye lids,
till this be done."
Slothfulness Reproved.
6 Go to the ant, thou sluggard; consider her ways, and be wise: 7
Which having no guide, overseer, or ruler, 8 Provideth her meat in
the summer, and gathereth her food in the harvest. 9 How long wilt
thou sleep, O sluggard? when wilt thou arise out of thy sleep? 10 Yet
a little sleep, a little slumber, a little folding of the hands to
sleep: 11 So shall thy poverty come as one that travelleth, and thy
want as an armed man.
Solomon, in these verses, addresses himself to the sluggard who loves
his ease, lives in idleness, minds no business, sticks to nothing,
brings nothing to pass, and in a particular manner is careless in the
business of religion. Slothfulness is as sure a way to poverty, though
not so short a way, as rash suretiship. He speaks here to the sluggard,
I. By way of instruction, v. 6-8. He sends him to school, for sluggards
must be schooled. He is to take him to school himself, for, if the
scholar will take no pains, the master must take the more; the sluggard
is not willing to come to school to him (dreaming scholars will never
love wakeful teachers) and therefore he has found him out another
school, as low as he can desire. Observe,
1. The master he is sent to school to: Go to the ant, to the bee, so
the LXX. Man is taught more than the beasts of the earth, and made
wiser that the fowls of heaven, and yet is so degenerated that he may
learn wisdom from the meanest insects and be shamed by them. When we
observe the wonderful sagacities of the inferior creatures we must not
only give glory to the God of nature, who has made them thus strangely,
but receive instruction to ourselves; by spiritualizing common things,
we may make the things of God both easy and ready to us, and converse
with them daily.
2. The application of mind that is required in order to learn of this
master: Consider her ways. The sluggard is so because he does not
consider; nor shall we ever learn to any purpose, either by the word or
the works of God, unless we set ourselves to consider. Particularly, if
we would imitate others in that which is good, we must consider their
ways, diligently observe what they do, that we may do likewise, Phil.
iii. 17.
3. The lesson that is to be learned. In general, learn wisdom,
consider, and be wise; that is the thing we are to aim at in all our
learning, not only to be knowing, but to be wise. In particular, learn
to provide meat in summer; that is, (1.) We must prepare for hereafter,
and not mind the present time only, not eat up all, and lay up nothing,
but in gathering time treasure up for a spending time. Thus provident
we must be in our worldly affairs, not with an anxious care, but with a
prudent foresight; lay in for winter, for straits and wants that may
happen, and for old age; much more in the affairs of our souls. We must
provide meat and food, that which is substantial and will stand us in
stead, and which we shall most need. In the enjoyment of the means of
grace provide for the want of them, in life for death, in time for
eternity; in the state of probation and preparation we must provide for
the state of retribution. (2.) We must take pains, and labour in our
business, yea, though we labour under inconveniences. Even in summer,
when the weather is hot, the ant is busy in gathering food and laying
it up, and does not indulge her ease, nor take her pleasure, as the
grasshopper, that sings and sports in the summer and then perishes in
the winter. The ants help one another; if one have a grain of corn too
big for her to carry home, her neighbours will come in to her
assistance. (3.) We must improve opportunities, we must gather when it
is to be had, as the ant does in summer and harvest, in the proper
time. It is our wisdom to improve the season while that favours us,
because that may be done then which cannot be done at all, or not so
well done, at another time. Walk while you have the light.
4. The advantages which we have of learning this lesson above what the
ant has, which will aggravate our slothfulness and neglect if we idle
away our time. She has no guides, overseers, and rulers, but does it of
herself, following the instinct of nature; the more shame for us who do
not in like manner follow the dictates of our own reason and
conscience, though besides them we have parents, masters, ministers,
magistrates, to put us in mind of our duty, to check us for the neglect
of it, to quicken us to it, to direct us in it, and to call us to an
account about it. The greater helps we have for working out our
salvation the more inexcusable shall we be if we neglect it.
II. By way of reproof, v. 9-11. In these verses,
1. He expostulates with the sluggard, rebuking him and reasoning with
him, calling him to his work, as a master does his servant that has
over-slept himself: "How long wilt thou sleep, O sluggard? How long
wouldst thou sleep if one would let thee alone? When wilt thou think it
time to arise?" Sluggards should be roused with a How long? This is
applicable, (1.) To those that are slothful in the way of work and
duty, in the duties of their particular calling as men or their general
calling as Christians. "How long wilt thou waste thy time, and when
wilt thou be a better husband of it? How long wilt thou love thy ease,
and when wilt thou learn to deny thyself, and to take pains? How long
wilt thou bury thy talents, and when wilt thou begin to trade with
them? How long wilt thou delay, and put off, and trifle away thy
opportunities, as one regardless of hereafter; and when wilt thou stir
up thyself to do what thou hast to do, which, if it be not done, will
leave thee for ever undone?" (2.) To those that are secure in the way
of sin and danger: "Hast thou not slept enough? Is it not far in the
day? Does not thy Master call? Are not the Philistines upon thee? When
then wilt thou arise?"
2. He exposes the frivolous excuses he makes for himself, and shows how
ridiculous he makes himself. When he is roused he stretched himself,
and begs, as for alms, for more sleep, more slumber; he is well in his
warm bed, and cannot endure to think of rising, especially of rising to
work. But, observe, he promises himself and his master that he will
desire but a little more sleep, a little more slumber, and then he will
get up and go to his business. But herein he deceives himself; the more
a slothful temper is indulged the more it prevails; let him sleep
awhile, and slumber awhile, and still he is in the same tune; still he
asks for a little more sleep, yet a little more; he never thinks he has
enough, and yet, when he is called, pretends he will come presently.
Thus men's great work is left undone by being put off yet a little
longer, de die in diem--from day to day; and they are cheated of all
their time by being cheated of the present moments. A little more sleep
proves an everlasting sleep. Sleep on now, and take your rest.
3. He gives him fair warning of the fatal consequences of his
slothfulness, v. 11. (1.) Poverty and want will certainly come upon
those that are slothful in their business. If men neglect their
affairs, they not only will not go forward, but they will go backward.
He that leaves his concerns at sixes and sevens will soon see them go
to wreck and ruin, and bring his noble to nine-pence. Spiritual poverty
comes upon those that are slothful in the service of God; those will
want oil, when they should use it, that provide it not in their
vessels. (2.) "It will come silently and insensibly, will grow upon
thee, and come step by step, as one that travels, but will without fail
come at last." It will leave thee as naked as if thou wert stripped by
a highwayman; so bishop Patrick. (3.) "It will come irresistibly, like
an armed man, whom thou canst not oppose nor make thy part good
against."
The Seven Abominations.
12 A naughty person, a wicked man, walketh with a froward mouth. 13
He winketh with his eyes, he speaketh with his feet, he teacheth with
his fingers; 14 Frowardness is in his heart, he deviseth mischief
continually; he soweth discord. 15 Therefore shall his calamity come
suddenly; suddenly shall he be broken without remedy. 16 These six
things doth the Lord hate: yea, seven are an abomination unto him: 17
A proud look, a lying tongue, and hands that shed innocent blood, 18
An heart that deviseth wicked imaginations, feet that be swift in
running to mischief, 19 A false witness that speaketh lies, and he
that soweth discord among brethren.
Solomon here gives us,
I. The characters of one that is mischievous to man and dangerous to be
dealt with. If the slothful are to be condemned, that do nothing, much
more those that do ill, and contrive to do all the ill they can. It is
a naughty person that is here spoken of, Heb. A man of Belial; I think
it should have been so translated, because it is a term often used in
scripture, and this is the explication of it. Observe,
1. How a man of Belial is here described. He is a wicked man, that
makes a trade of doing evil, especially with his tongue, for he walks
and works his designs with a froward mouth (v. 12), by lying and
perverseness, and a direct opposition to God and man. He says and does
every thing, (1.) Very artfully and with design. He has the subtlety of
the serpent, and carries on his projects with a great deal of craft and
management (v. 13), with his eyes, with his feet, with his fingers. He
expresses his malice when he dares not speak out (so some), or, rather,
thus he carries on his plot; those about him, whom he makes use of as
the tools of his wickedness, understand the ill meaning of a wink of
his eye, a stamp of his feet, the least motion of his fingers. He gives
orders for evil-doing, and yet would not be thought to do so, but has
ways of concealing what he does, so that he may not be suspected. He is
a close man, and upon the reserve; those only shall be let into the
secret that would do any thing he would have them to do. He is a
cunning man, and upon the trick; he has a language by himself, which an
honest man is not acquainted with, nor desires to be. (2.) Very
spitefully and with ill design. It is not so much ambition or
covetousness that is in his heart, as downright frowardness, malice,
and ill nature. He aims not so much to enrich and advance himself as to
do an ill turn to those about him. He is continually devising one
mischief or other, purely for mischief-sake--a man of Belial indeed, of
the devil, resembling him not only in subtlety, but in malice.
2. What his doom is (v. 15): His calamity shall come and he shall be
broken; he that devised mischief shall fall into mischief. His ruin
shall come, (1.) Without warning. It shall come suddenly: Suddenly
shall he be broken, to punish him for all the wicked arts he had to
surprise people into his snares. (2.) Without relief. He shall be
irreparably broken, and never able to piece again: He shall be broken
without remedy. What relief can he expect that has disobliged all
mankind? He shall come to his end and none shall help him, Dan. xi. 45.
II. A catalogue of those things which are in a special manner odious to
God, all which are generally to be found in those men of Belial whom he
had described in the foregoing verses; and the last of them (which,
being the seventh, seems especially to be intended, because he says
they are six, yea, seven) is part of his character, that he sows
discord. God hates sin; he hates every sin; he can never be reconciled
to it; he hates nothing but sin. But there are some sins which he does
in a special manner hate; and all those here mentioned are such as are
injurious to our neighbour. It is an evidence of the good-will God
bears to mankind that those sins are in a special manner provoking to
him which are prejudicial to the comfort of human life and society.
Therefore the men of Belial must expect their ruin to come suddenly,
and without remedy, because their practices are such as the Lord hates
and are an abomination to him, v. 16. Those things which God hates it
is no thanks to us to hate in others, but we must hate them in
ourselves. 1. Haughtiness, conceitedness of ourselves, and contempt of
others--a proud look. There are seven things that God hates, and pride
is the first, because it is at the bottom of much sin and gives rise to
it. God sees the pride in the heart and hates it there; but, when it
prevails to that degree that the show of men's countenance witnesses
against them that they overvalue themselves and undervalue all about
them, this is in a special manner hateful to him, for then pride is
proud of itself and sets shame at defiance. 2. Falsehood, and fraud,
and dissimulation. Next to a proud look nothing is more an abomination
to God than a lying tongue; nothing more sacred than truth, nor more
necessary to conversation than speaking truth. God and all good men
hate and abhor lying. 3. Cruelty and blood-thirstiness. The devil was,
from the beginning, a liar and a murderer (John viii. 44), and
therefore, as a lying tongue, so hands that shed innocent blood are
hateful to God, because they have in them the devil's image and do him
service. 4. Subtlety in the contrivance of sin, wisdom to do evil, a
heart that designs and a head that devises wicked imaginations, that is
acquainted with the depths of Satan and knows how to carry on a
covetous, envious, revengeful plot, most effectually. The more there is
of craft and management in sin the more it is an abomination to God. 5.
Vigour and diligence in the prosecution of sin--feet that are swift in
running to mischief, as if they were afraid of losing time or were
impatient of delay in a thing they are so greedy of. The policy and
vigilance, the eagerness and industry, of sinners, in their sinful
pursuits, may shame us who go about that which is good so awkwardly and
so coldly. 6. False-witness bearing, which is one of the greatest
mischiefs that the wicked imagination can devise, and against which
there is least fence. There cannot be a greater affront to God (to whom
in an oath appeal is made) nor a greater injury to our neighbour (all
whose interests in this world, even the dearest, lie open to an attack
of this kind) than knowingly to give in a false testimony. There are
seven things which God hates, and lying involves two of them; he hates
it, and doubly hates it. 7. Making mischief between relations and
neighbours, and using all wicked means possible, not only to alienate
their affections one from another, but to irritate their passions one
against another. The God of love and peace hates him that sows discord
among brethren, for he delights in concord. Those that by tale-bearing
and slandering, by carrying ill-natured stories, aggravating every
thing that is said and done, and suggesting jealousies and evil
surmises, blow the coals of contention, are but preparing for
themselves a fire of the same nature.
Parental Cautions; Cautions against Impurity.
20 My son, keep thy father's commandment, and forsake not the law of
thy mother: 21 Bind them continually upon thine heart, and tie them
about thy neck. 22 When thou goest, it shall lead thee; when thou
sleepest, it shall keep thee; and when thou awakest, it shall talk with
thee. 23 For the commandment is a lamp; and the law is light; and
reproofs of instruction are the way of life: 24 To keep thee from the
evil woman, from the flattery of the tongue of a strange woman. 25
Lust not after her beauty in thine heart; neither let her take thee
with her eyelids. 26 For by means of a whorish woman a man is brought
to a piece of bread: and the adulteress will hunt for the precious
life. 27 Can a man take fire in his bosom, and his clothes not be
burned? 28 Can one go upon hot coals, and his feet not be burned?
29 So he that goeth in to his neighbour's wife; whosoever toucheth her
shall not be innocent. 30 Men do not despise a thief, if he steal to
satisfy his soul when he is hungry; 31 But if he be found, he shall
restore sevenfold; he shall give all the substance of his house. 32
But whoso committeth adultery with a woman lacketh understanding: he
that doeth it destroyeth his own soul. 33 A wound and dishonour shall
he get; and his reproach shall not be wiped away. 34 For jealousy is
the rage of a man: therefore he will not spare in the day of vengeance.
35 He will not regard any ransom; neither will he rest content,
though thou givest many gifts.
Here is, I. A general exhortation faithfully to adhere to the word of
God and to take it for our guide in all our actions.
1. We must look upon the word of God both as a light (v. 23) and as a
law, v. 20, 23. (1.) By its arguments it is a light, which our
understandings must subscribe to; it is a lamp to our eyes for
discovery, and so to our feet for direction. The word of God reveals to
us truths of eternal certainty, and is built upon the highest reason.
Scripture-light is the sure light. (2.) By its authority it is a law,
which our wills must submit to. As never such a light shone out of the
schools of the philosophers, so never such a law issued from the throne
of any prince, so well framed, and so binding. It is such a law as is a
lamp and a light, for it carries with it the evidence of its own
goodness.
2. We must receive it as our father's commandment and the law of our
mother, v. 20. It is God's commandment and his law. But, (1.) Our
parents directed us to it, put it into our hands, trained us up in the
knowledge and observance of it, its original and obligation being most
sacred. We believe indeed, not for their saying, for we have tried it
ourselves and find it to be of God; but we were beholden to them for
recommending it to us, and see all the reason in the world to continue
in the things we have learned, knowing of whom we have learned them.
(2.) The cautions, counsels, and commands which our parents gave us
agree with the word of God, and therefore we must hold them fast.
Children, when they are grown up, must remember the law of a good
mother, as well as the commandment of a good father, Ecclesiasticus
iii. 2. The Lord has given the father honour over the children and has
confirmed the authority of the mother over the sons.
3. We must retain the word of God and the good instructions which our
parents gave us out of it. (1.) We must never cast them off, never
think it a mighty achievement (as some do) to get clear of the
restraints of a good education: "Keep thy father's commandment, keep it
still, and never forsake it." (2.) We must never lay them by, no, not
for a time (v. 21): Bind them continually, not only upon thy hand (as
Moses had directed, Deut. vi. 8) but upon thy heart. Phylacteries upon
the hand were of no value at all, any further than they occasioned
pious thoughts and affections in the heart. There the word must be
written, there it must be hid, and laid close to the conscience. Tie
them about thy neck, as an ornament, a bracelet, or gold chain,--about
thy throat (so the word is); let them be a guard upon that pass; tie
them about thy throat, that no forbidden fruit may be suffered to go in
nor any evil word suffered to go out through the throat; and thus a
great deal of sin would be prevented. Let the word of God be always
ready to us, and let us feel the impressions of it, as of that which is
bound upon our hearts and about our necks.
4. We must make use of the word of God and of the benefit that is
designed us by it. If we bind it continually upon our hearts, (1.) It
will be our guide, and we must follow its direction. "When thou goest,
it shall lead thee (v. 22); it shall lead thee into, and lead thee in,
the good and right way, shall lead thee from, and lead thee out of,
every sinful dangerous path. It will say unto thee, when thou art ready
to turn aside, This is the way; walk in it. It will be that to thee
that the pillar of cloud and fire was to Israel in the wilderness. Be
led by that, let it be thy rule, and then thou shalt be led by the
Spirit; he will be thy monitor and support." (2.) It will be our guard,
and we must put ourselves under the protection of it: "When thou
sleepest, and liest exposed to the malignant powers of darkness, it
shall keep thee; thou shalt be safe, and shalt think thyself so." If we
govern ourselves by the precepts of the word all day, and make
conscience of the duty God has commanded to us, we may shelter
ourselves under the promises of the word at night, and take the comfort
of the deliverances God does and will command for us. (3.) It will be
our companion, and we must converse with it: "When thou awakest in the
night, and knowest not how to pass away thy waking minutes, if thou
pleasest, it shall talk with thee, and entertain thee with pleasant
meditations in the night-watch; when thou awakest in the morning, and
art contriving the work of the day, it shall talk with thee about it,
and help thee to contrive for the best," Ps. i. 2. The word of God has
something to say to us upon all occasions, if we would but enter into
discourse with it, would ask it what it has to say, and give it the
hearing. And it would contribute to our close and comfortable walking
with God all day if we would begin with him in the morning and let his
word be the subject of our first thoughts. When I awake I am still with
thee; we are so if the word be still with us. (4.) It will be our life;
for, as the law is a lamp and a light for the present, so the reproofs
of instruction are the way of life. Those reproofs of the word which
not only show us our faults, but instruct us how to do better, are the
way that leads to life, eternal life. Let not faithful reproofs
therefore, which have such a direct tendency to make us happy, ever
make us uneasy.
II. Here is a particular caution against the sin of uncleanness.
1. When we consider how much this iniquity abounds, how heinous it is
in its own nature, of what pernicious consequence it is, and how
certainly destructive to all the seeds of the spiritual life in the
soul, we shall not wonder that the cautions against it are so often
repeated and so largely inculcated. (1.) One great kindness God
designed men, in giving them his law, was to preserve them from this
sin, v. 24. "The reproofs of instruction are therefore the way of life
to thee, because they are designed to keep thee from the evil woman,
who will be certain death to thee, from being enticed by the flattery
of the tongue of a strange woman, who pretends to love thee, but
intends to ruin thee." Those that will be wrought upon by flattery make
themselves a very easy prey to the tempter; and those who would avoid
that snare must take well-instructed reproofs as great kindnesses and
be thankful to those that will deal faithfully with them, Prov. xxvii.
5, 6. (2.) The greatest kindness we can do ourselves is to keep at a
distance from this sin, and to look upon it with the utmost dread and
detestation (v. 25): "Lust not after her beauty, no, not in thy heart,
for, if thou dost, thou hast there already committed adultery with her.
Talk not of the charms in her face, neither be thou smitten with her
amorous glances; they are all snares and nets; let her not take thee
with her eye-lids. Her looks are arrows and fiery darts; they wound,
they kill, in another sense than what lovers mean; they call it a
pleasing captivity, but it is a destroying one, it is worse than
Egyptian slavery."
2. Divers arguments Solomon here urges to enforce this caution against
the sin of whoredom.
(1.) It is a sin that impoverishes men, wastes their estates, and
reduces them to beggary (v. 26): By means of a whorish woman a man is
brought to a piece of bread; many a man has been so, who has purchased
the ruin of his body and soul at the expense of his wealth. The
prodigal son spent his living on harlots, so that he brought himself to
be fellow-commoner with the swine. And that poverty must needs lie
heavily which men bring themselves into by their own folly, Job xxxi.
12.
(2.) It threatens death; it kills men: The adulteress will hunt for the
precious life, perhaps designedly, as Delilah for Samson's, at least,
eventually, the sin strikes at the life. Adultery was punished by the
law of Moses as a capital crime. The adulterer and the adulteress shall
surely be put to death. Every one knew this. Those therefore who, for
the gratifying of a base lust, would lay themselves open to the law,
could be reckoned no better than self-murderers.
(3.) It brings guilt upon the conscience and debauches that. He that
touches his neighbour's wife, with an immodest touch, cannot be
innocent, v. 29. [1.] He is in imminent danger of adultery, as he that
takes fire in his bosom, or goes upon hot coals, is in danger of being
burnt. The way of this sin is down-hill, and those that venture upon
the temptations to it hardly escape the sin itself. The fly fools away
her life by playing the wanton with the flames. It is a deep pit, which
it is madness to venture upon the brink of. He that keeps company with
those of ill fame, that goes in with them, and touches them, cannot
long preserve his innocency; he thrusts himself into temptation and so
throws himself out of God's protection. [2.] He that commits adultery
is in the high road to destruction. The bold presumptuous sinner says,
"I may venture upon the sin and yet escape the punishment; I shall have
peace though I go on." He might as well say, I will take fire into my
bosom and not burn my clothes, or I will go upon hot coals and not burn
my feet. He that goes into his neighbour's wife, however he holds
himself, God will not hold him guiltless. The fire of lust kindles the
fire of hell.
(4.) It ruins the reputation and entails perpetual infamy upon that. It
is a much more scandalous sin than stealing is, v. 30-33. Perhaps it is
not so in the account of men, at least not in our day. A thief is sent
to the stocks, to the gaol, to Bridewell, to the gallows, while the
vile adulterer goes unpunished, nay, with many, unblemished; he dares
boast of his villanies, and they are made but a jest of. But, in the
account of God and his law, adultery was much the more enormous crime;
and, if God is the fountain of honour, his word must be the standard of
it. [1.] As for the sin of stealing, if a man were brought to it by
extreme necessity, if he stole meat for the satisfying of his soul when
he was hungry, though that will not excuse him from guilt, yet it is
such an extenuation of his crime that men do not despise him, do not
expose him to ignominy, but pity him. Hunger will break through
stone-walls, and blame will be laid upon those that brought him to
poverty, or that did not relieve him. Nay, though he have not that to
say in his excuse, if he be found stealing, and the evidence be ever so
plain upon him, yet he shall only make restitution seven-fold. The law
of Moses appointed that he who stole a sheep should restore four-fold,
and an ox five-fold (Exod. xxii. 1); accordingly David adjudged, 2 Sam.
xii. 6. But we may suppose in those cases concerning which the law had
not made provision the judges afterwards settled the penalties in
proportion to the crimes, according to the equity of the law. Now, if
he that stole an ox out of a man's field must restore five-fold, it was
reasonable that he that stole a man's goods out of his house should
restore seven-fold; for there was no law to put him to death, as with
us, for burglary and robbery on the highway, and of this worst kind of
theft Solomon here speaks; the greatest punishment was that a man might
be forced to give all the substance of his house to satisfy the law and
his blood was not attainted. But, [2.] Committing adultery is a more
heinous crime; Job calls it so, and an iniquity to be punished by the
judge, Job xxxi. 11. When Nathan would convict David of the evil of his
adultery he did it by a parable concerning the most aggravated theft,
which, in David's judgment, deserved to be punished with death (2 Sam.
xii. 5), and then showed him that his sin was more exceedingly sinful
than that. First, It is a greater reproach to a man's reason, for he
cannot excuse it, as a thief may, by saying that it was to satisfy his
hunger, but must own that it was to gratify a brutish lust which would
break the hedge of God's law, not for want, but for wantonness.
Therefore whoso commits adultery with a woman lacks understanding, and
deserves to be stigmatized as an arrant fool. Secondly, It is more
severely punished by the law of God. A thief suffered only a pecuniary
mulct, but the adulterer suffered death. The thief steals to satisfy
his soul, but the adulterer destroys his own soul, and falls an
unpitied sacrifice to the justice both of God and man. "Sinner, thou
hast destroyed thyself." This may be applied to the spiritual and
eternal death which is the consequence of sin; he that does it wounds
his conscience, corrupts his rational power, extinguishes all the
sparks of the spiritual life, and exposes himself to the wrath of God
for ever, and thus destroys his own soul. Thirdly, The infamy of it is
indelible, v. 33. It will be a wound to his good name, a dishonour to
his family, and, though the guilt of it may be done away by repentance,
the reproach of it never will, but will stick to his memory when he is
gone. David's sin in the matter of Uriah was not only a perpetual
blemish upon his own character, but gave occasion to the enemies of the
Lord to blaspheme his name too.
(5.) It exposes the adulterer to the rage of the jealous husband, whose
honour he puts such an affront upon, v. 34, 35. He that touches his
neighbour's wife, and is familiar with her, gives him occasion for
jealousy, much more he that debauches her, which, if kept ever so
secret, might then be discovered by the waters of jealousy, Num. v. 12.
"When discovered, thou hadst better meet a bear robbed of her whelps
than the injured husband, who, in the case of adultery, will be as
severe an avenger of his own honour as, in the case of manslaughter, of
his brother's blood. If thou art not afraid of the wrath of God, yet be
afraid of the rage of a man. Such jealousy is; it is strong as death
and cruel as the grave. In the day of vengeance, when the adulterer
comes to be tried for his life, the prosecutor will not spare any pains
or cost in the prosecution, will not relent towards thee, as he would
perhaps towards one that had robbed him. He will not accept of any
commutation, any composition; he will not regard any ransom. Though
thou offer to bribe him, and give him many gifts to pacify him, he will
not rest content with any thing less than the execution of the law.
Thou must be stoned to death. If a man would give all the substance of
his house, it would atone for a theft (v. 31), but not for adultery; in
that case it would utterly be contemned. Stand in awe therefore, and
sin not; expose not thyself to all this misery for a moment's sordid
pleasure, which will be bitterness in the end."
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P R O V E R B S
CHAP. VII.
The scope of this chapter is, as of several before, to warn young men
against the lusts of the flesh. Solomon remembered of what ill
consequence it was to his father, perhaps found himself, and perceived
his son, addicted to it, or at least had observed how many hopeful
young men among his subjects had been ruined by those lusts; and
therefore he thought he could never say enough to dissuade men from
them, that "every one may possess his vessel in sanctification and
honour, and not in the lusts of uncleanness." In this chapter we have,
I. A general exhortation to get our minds principled and governed by
the world of God, as a sovereign antidote against this sin, ver. 1-5.
II. A particular representation of the great danger which unwary young
men are in of being inveigled into this snare, ver. 6-23. III. A
serious caution inferred thence, in the close, to take heed of all
approaches towards this sin, ver. 24-27. We should all pray, "Lord,
lead us not into this temptation."
The Word of God Recommended.
1 My son, keep my words, and lay up my commandments with thee. 2 Keep
my commandments, and live; and my law as the apple of thine eye. 3
Bind them upon thy fingers, write them upon the table of thine heart.
4 Say unto wisdom, Thou art my sister; and call understanding thy
kinswoman: 5 That they may keep thee from the strange woman, from the
stranger which flattereth with her words.
These verses are an introduction to his warning against fleshly lusts,
much the same with that, ch. vi. 20, &c., and ending (v. 5) as that did
(v. 24), To keep thee from the strange woman; that is it he aims at;
only there he had said, Keep thy father's commandment, here (which
comes all to one), Keep my commandments, for he speaks to us as unto
sons. He speaks in God's name; for it is God's commandments that we are
to keep, his words, his law. The word of God must be to us, 1. As that
which we are most careful of. We must keep it as our treasure; we must
lay up God's commandments with us, lay them up safely, that we may not
be robbed of them by the wicked one, v. 1. We must keep it as our life:
Keep my commandments and live (v. 2), not only, "Keep them, and you
shall live;" but, "Keep them as you would your life, as those that
cannot live without them." It would be death to a good man to be
deprived of the word of God, for by it he lives, and not by bread
alone. 2. As that which we are most tender of: Keep my law as the apple
of thy eye. A little thing offends the eye, and therefore nature has so
well guarded it. We pray, with David, that God would keep us as the
apple of his eye (Ps. xvii. 8), that our lives and comforts may be
precious in his sight; and they shall be so (Zech. ii. 8) if we be in
like manner tender of his law and afraid of the least violation of it.
Those who reproach strict and circumspect walking, as needless
preciseness, consider not that the law is to be kept as the apple of
the eye, for indeed it is the apple of our eye; the law is light; the
law in the heart is the eye of the soul. 3. As that which we are proud
of and would be ever mindful of (v. 3): "Bind them upon thy fingers;
let them be precious to thee; look upon them as an ornament, as a
diamond-ring, as the signet on thy right hand; wear them continually as
thy wedding-ring, the badge of thy espousals to God. Look upon the word
of God as putting an honour upon thee, as an ensign of thy dignity.
Bind them on thy fingers, that they may be constant memorandums to thee
of thy duty, that thou mayest have them always in view, as that which
is graven upon the palms of thy hands." 4. As that which we are fond of
and are ever thinking of: Write them upon the table of thy heart, as
the names of the friends we dearly love, we say, are written in our
hearts. let the word of God dwell richly in us, and be written there
where it will be always at hand to be read. Where sin was written (Jer.
xvii. 1) let the word of God be written. It is the matter of a promise
(Heb. viii. 10, I will write my law in their hearts), which makes the
precept practicable and easy. 5. As that which we are intimately
acquainted and conversant with (v. 4): "Say unto wisdom, Thou art my
sister, whom I dearly love and take delight in; and call understanding
thy kinswoman, to whom thou art nearly allied, and for whom thou hast a
pure affection; call her thy friend, whom thou courtest." We must make
the word of God familiar to us, consult it, and consult its honour, and
take a pleasure in conversing with it. 6. As that which we make use of
for our defence and armour, to keep us from the strange woman, from
sin, that flattering but destroying thing, that adulteress;
particularly from the sin of uncleanness, v. 5. Let the word of God
confirm our dread of that sin and our resolutions against it; let it
discover to us its fallacies and suggest to us answers to all its
flatteries.
The Foolish Young Man; Enticements of the Adulteress.
6 For at the window of my house I looked through my casement, 7 And
beheld among the simple ones, I discerned among the youths, a young man
void of understanding, 8 Passing through the street near her corner;
and he went the way to her house, 9 In the twilight, in the evening,
in the black and dark night: 10 And, behold, there met him a woman
with the attire of an harlot, and subtil of heart. 11 (She is loud
and stubborn; her feet abide not in her house: 12 Now is she without,
now in the streets, and lieth in wait at every corner.) 13 So she
caught him, and kissed him, and with an impudent face said unto him,
14 I have peace offerings with me; this day have I paid my vows. 15
Therefore came I forth to meet thee, diligently to seek thy face, and I
have found thee. 16 I have decked my bed with coverings of tapestry,
with carved works, with fine linen of Egypt. 17 I have perfumed my
bed with myrrh, aloes, and cinnamon. 18 Come, let us take our fill of
love until the morning: let us solace ourselves with loves. 19 For
the goodman is not at home, he is gone a long journey: 20 He hath
taken a bag of money with him, and will come home at the day appointed.
21 With her much fair speech she caused him to yield, with the
flattering of her lips she forced him. 22 He goeth after her
straightway, as an ox goeth to the slaughter, or as a fool to the
correction of the stocks; 23 Till a dart strike through his liver; as
a bird hasteth to the snare, and knoweth not that it is for his life.
Solomon here, to enforce the caution he had given against the sin of
whoredom, tells a story of a young man that was ruined to all intents
and purposes by the enticements of an adulterous woman. Such a story as
this would serve the lewd profane poets of our age to make a play of,
and the harlot with them would be a heroine; nothing would be so
entertaining to the audience, nor give them so much diversion, as her
arts of beguiling the young gentleman and drawing in the country
squire; her conquests would be celebrated as the triumphs of wit and
love, and the comedy would conclude very pleasantly; and every young
man that saw it acted would covet to be so picked up. Thus fools make a
mock at sin. But Solomon here relates it, and all wise and good men
read it, as a very melancholy story. The impudence of the adulterous
woman is very justly looked upon, by all that have any sparks of virtue
in them, with the highest indignation, and the easiness of the young
man with the tenderest compassion; and the story concludes with sad
reflections, enough to make all that read and hear it afraid of the
snares of fleshly lusts and careful to keep at the utmost distance from
them. It is supposed to be a parable, or imagined case, but I doubt it
was too true, and, which is worse, that notwithstanding the warning it
gives of the fatal consequences of such wicked courses it is still too
often true, and the agents for hell are still playing the same game and
with similar success.
Solomon was a magistrate, and, as such, inspected the manners of his
subjects, looked often through his casement, that he might see with his
own eyes, and made remarks upon those who little thought his eye was
upon them, that he might know the better how to make the sword he bore
a terror to evil-doers. But here he writes as a minister, a prophet,
who is by office a watchman, to give warning of the approach of the
enemies, and especially where they lie in ambush, that we may not be
ignorant of Satan's devices, but may know where to double our guard.
This Solomon does here, where we may observe the account he gives,
I. Of the person tempted, and how he laid himself open to the
temptation, and therefore must thank himself if it end in his
destruction. 1. He was a young man, v. 7. Fleshly lusts are called
youthful lusts (2 Tim. ii. 22), not to extenuate them as tricks of
youth, and therefore excusable, but rather to aggravate them, as
robbing God of the first and best of our time, and, by debauching the
mind when it is tender, laying a foundation for a bad life ever after,
and to intimate that young people ought in a special manner to fortify
their resolutions against this sin. 2. He was a young man void of
understanding, that went abroad into the world, not principled as he
ought to have been with wisdom and the fear of God, and so ventured to
sea without ballast, without pilot, cord, or compass; he knew not how
to depart from evil, which is the best understanding, Job xxviii. 28.
Those become an easy prey to Satan who, when they have arrived to the
stature of men, have scarcely the understanding of children. 3. He kept
bad company. He was a young man among the youths, a silly young man
among the simple ones. If, being conscious of his own weakness, he had
associated with those that were older and wiser than himself, there
would have been hopes of him. Christ, at twelve years old, conversed
with the doctors, to set young people an example of this. But, if those
that are simple choose such for their companions as are like
themselves, simple they will still be, and hardened in their
simplicity. 4. He was sauntering, and had nothing to do, but passed
through the street as one that knew not how to dispose of himself. One
of the sins of filthy Sodom was abundance of idleness, Ezek. xvi. 49.
He went in a starched stately manner, so (it is said) the word
signifies. He appeared to be a nice formal fop, the top of whose
accomplishments was to dress well and walk with a good air; fit game
for that bird of prey to fly at. 5. He was a night-walker, that hated
and scorned the business that is to be done by day-light, from which
the evening calls men in to their repose; and, having fellowship with
the unfruitful works of darkness, he begins to move in the twilight in
the evening, v. 9. And he chooses the black and dark night as fittest
for his purpose, not the moonlight nights, when he might be discovered.
6. He steered his course towards the house of one that he thought would
entertain him, and that he might be merry with; he went near her
corner, the way to her house (v. 8), contrary to Solomon's advice (ch.
v. 8), Come not night the door of her house. Perhaps he did not know it
was the way to an infamous house, but, however, it was a way that he
had no business in; and when we have nothing to do the devil will
quickly find us something to do. We must take heed, not only of idle
days, but of idle evenings, lest they prove inlets to temptation.
II. Of the person tempting, not a common prostitute, for she was a
married wife (v. 19), and, for aught that appears, lived in reputation
among her neighbours, not suspected of any such wickedness, and yet, in
the twilight of the evening, when her husband was abroad, abominably
impudent. She is here described, 1. By her dress. She had the attire of
a harlot (v. 10), gaudy and flaunting, to set her off as a beauty;
perhaps she was painted as Jezebel, and went with her neck and breasts
bare, loose, and en deshabille. The purity of the heart will show
itself in the modesty of the dress, which becomes women professing
godliness. 2. By her craft and management. She is subtle of heart,
mistress of all the arts of wheedling, and knowing how by all her
caresses to serve her own base purposes. 3. By her temper and carriage.
She is loud and stubborn, talkative and self-willed, noisy and
troublesome, wilful and headstrong, all tongue, and will have her
saying, right or wrong, impatient of check and control, and cannot bear
to be counselled, much less reproved, by husband or parents, ministers
or friends. She is a daughter of Belial, that will endure no yoke. 4.
By her place, not her own house; she hates the confinement and
employment of that; her feet abide not there any longer than needs
must. She is all for gadding abroad, changing place and company. Now is
she without in the country, under pretence of taking the air, now in
the streets of the city, under pretence of seeing how the market goes.
She is here, and there, and every where but where she should be. She
lies in wait at every corner, to pick up such as she can make a prey
of. Virtue is a penance to those to whom home is a prison.
III. Of the temptation itself and the management of it. She met the
young spark. Perhaps she knew him; however she knew by his fashions
that he was such a one as she wished for; so she caught him about the
neck and kissed him, contrary to all the rules of modesty (v. 13), and
waited not for his compliments or courtship, but with an impudent face
invited him not only to her house, but to her bed.
1. She courted him to sup with her (v. 14, 15): I have peace-offerings
with me. Hereby she gives him to understand, (1.) Her prosperity, that
she was compassed about with so many blessings that she had occasion to
offer peace-offerings, in token of joy and thankfulness; she was
before-hand in the world, so that he needed not fear having his pocket
picked. (2.) Her profession of piety. She had been to-day at the
temple, and was as well respected there as any that worshipped in the
courts of the Lord. She had paid her vows, and, as she thought, made
all even with God Almighty, and therefore might venture upon a new
score of sins. Note, The external performances of religion, if they do
not harden men against sin, harden them in it, and embolden carnal
hearts to venture upon it, in hopes that when they come to count and
discount with God he will be found as much in debt to them for their
peace-offerings and their vows as they to him for their sins. But it is
sad that a show of piety should become the shelter of iniquity (which
really doubles the shame of it, and makes it more exceedingly sinful)
and that men should baffle their consciences with those very things
that should startle them. The Pharisees made long prayers, that they
might the more plausibly carry on their covetous and mischievous
provisions. The greatest part of the flesh of the peace-offerings was
by the law returned back to the offerers, to feast upon with their
friends, which (if they were peace-offerings of thanksgiving) was to be
all eaten the same day and none of it left until the morning, Lev. vii.
15. This law of charity and generosity is abused to be a colour for
gluttony and excess: "Come," says she, "come home with me, for I have
good cheer enough, and only want good company to help me off with it."
It was a pity that the peace-offerings should thus become, in a bad
sense, sin-offerings, and that what was designed for the honour of God
should become the food and fuel of a base lust. But this is not all.
(4.) To strengthen the temptation, [1.] She pretends to have a very
great affection for him above any man: "Therefore, because I have a
good supper upon the table, I came forth to meet thee, for no friend in
the world shall be so welcome to it as thou shalt, v. 15. Thou art he
whom I came on purpose to seek, to seek diligently, came myself, and
would not send a servant." Surely he cannot deny her his company when
she put such a value upon it, and would take all this pains to obtain
the favour of it. Sinners take pains to do mischief, and are as the
roaring lion himself; they go about seeking to devour, and yet pretend
they are seeking to oblige. [2.] She would have it thought that
Providence itself countenanced her choice of him for her companion; for
how quickly had she found him whom she sought!
2. She courted him to lie with her. They will sit down to eat and
drink, and then rise up to play, to play the wanton, and there is a bed
ready for them, where he shall find that which will be in all respects
agreeable to him. To please his eye, it is decked with coverings of
tapestry and carved works, exquisitely fine; he never saw the like. To
please his touch, the sheets are not of home-spun cloth; they are
far-fetched and dear bought; they are of fine linen of Egypt, v. 16. To
gratify his smell, it is perfumed with the sweetest scents, v. 17.
Come, therefore, and let us take our fill of love, v. 18. Of love, does
she say? Of lust she means, brutish lust; but it is a pity that the
name of love should be thus abused. True love is from heaven; this is
from hell. How can those pretend to solace themselves and love one
another who are really ruining themselves and one another?
3. She anticipated the objection which he might make of the danger of
it. Is she not another man's wife, and what if her husband should catch
them in adultery, in the very act? he will make them pay dearly for
their sport, and where will the solace of their love be then? "Never
fear," says she, "the good man is not at home" (v. 19); she does not
call him her husband, for she forsakes the guide of her youth and
forgets the covenant of her God; but "the good man of the house, whom I
am weary of." Thus Potiphar's wife, when she spoke of her husband,
would not call him so, but he, Gen. xxxix. 14. It is therefore with
good reason taken notice of, to Sarah's praise, that she spoke
respectfully of her husband, calling him lord. She pleases herself with
this that he is not at home, and therefore she is melancholy if she
have not some company, and therefore whatever company she has she may
be free with them, for she is from under his eye, and he shall never
know. But will he not return quickly? No: "he has gone a long journey,
and cannot return on a sudden; he appointed the day of his return, and
he never comes home sooner than he says he will. He has taken a bag of
money with him, either," (1.) "To trade with, to buy goods with and he
will not return till he has laid it all out. It is a pity that an
honest industrious man should be thus abused, and advantage taken of
his absence, when it is upon business, for the good of his family." Or,
(2.) "To spend and revel with." Whether justly or not, she insinuates
that he was a bad husband; so she would represent him, because she was
resolved to be a bad wife, and must have that for an excuse; it is
often groundlessly suggested, but is never a sufficient excuse. "He
follows his pleasures, and wastes his estate abroad" (says she), "and
why should not I do the same at home?"
IV. Of the success of the temptation. Promising the young man every
thing that was pleasant, and impunity in the enjoyment, she gained her
point, v. 21. It should seem, the youth, though very simple, had no ill
design, else a word, a beck, a wink, would have served, and there would
have been no need of all this harangue; but though he did not intend
any such thing, nay, had something in his conscience that opposed it,
yet with her much fair speech she caused him to yield. His corruptions
at length triumphed over his convictions, and his resolutions were not
strong enough to hold out against such artful attacks as these, but
with the flattery of her lips she forced him; he could not stop his ear
against such a charmer, but surrendered himself her captive. Wisdom's
maidens, who plead her cause, and have reason on their side, and true
and divine pleasures to invite men to, have a deaf ear turned to them,
and with all their rhetoric cannot compel men to come in, but such is
the dominion of sin in the hearts of men that its allurements soon
prevail by falsehood and flattery. With what pity does Solomon here
look upon this foolish young man, when he sees him follow the
adulterous woman! (1.) He gives him up for gone; alas! he is undone. he
goes to the slaughter (for houses of uncleanness are slaughter-houses
to precious souls); a dart will presently strike through his liver;
going without his breast-plate, he will receive his death's wound, v.
23. It is his life, his precious life, that is thus irrecoverably
thrown away, he is perfectly lost to all good; his conscience is
debauched; a door is opened to all other vices, and this will certainly
end in his endless damnation. (2.) That which makes his case the more
piteous is that he is not himself aware of his misery and danger; he
goes blindfold, nay, he goes laughing to his ruin. The ox thinks he is
led to the pasture when he is led to the slaughter; the fool (that is,
the drunkard, for, of all sinners, drunkards are the greatest fools) is
led to the correction of the stocks, and is not sensible of the shame
of it, but goes to it as if he were going to a play. The bird that
hastes to the snare looks only at the bait, and promises herself a good
bit from that, and considers not that it is for her life. Thus this
unthinking unwary young man dreams of nothing but the pleasures he
shall have in the embraces of the harlot, while really he is running
headlong upon his ruin. Though Solomon does not here tell us that he
put the law in execution against this base harlot, yet we have no
reason to think but that he did, he was himself so affected with the
mischief she did and had such an indignation at it.
The Seduction of a Youth.
24 Hearken unto me now therefore, O ye children, and attend to the
words of my mouth. 25 Let not thine heart decline to her ways, go not
astray in her paths. 26 For she hath cast down many wounded: yea,
many strong men have been slain by her. 27 Her house is the way to
hell, going down to the chambers of death.
We have here the application of the foregoing story: "Hearken to me
therefore, and not to such seducers (v. 24); give ear to a father, and
not to an enemy." 1. "Take good counsel when it is given you. Let not
thy heart decline to her ways (v. 25); never leave the paths of virtue,
though strait and narrow, solitary and up-hill, for the way of the
adulteress, though green, and broad, and crowded with company. Do not
only keep thy feet from those ways, but let not so much as thy heart
incline to them; never harbour a disposition this way, nor think
otherwise than with abhorrence of such wicked practices as these. Let
reason, and conscience, and the fear of God ruling in the heart, check
the inclinations of the sensual appetite. If thou goest in her paths,
in any of the paths that lead to this sin, thou goest astray, thou art
out of the right way, the safe way; therefore take heed, go not astray,
lest thou wander endlessly." 2. "Take fair warning when it is given
you." (1.) "Look back, and see what mischief this sin has done. The
adulteress has been the ruin not of here and there one, but she has
cast down many wounded." Thousands have been undone, now and for ever,
by this sin; and those not only the weak and simple youths, such as he
was of whom he had now spoken, but many strong men have been slain by
her, v. 26. Herein, perhaps, he has an eye especially to Samson, who
was slain by this sin, and perhaps to David too, who by this sin
entailed a sword upon his house, though so far the Lord took it away
that he himself should not die. These were men not only of great bodily
strength, but of eminent wisdom and courage, and yet their fleshly
lusts prevailed over them. Howl, fir-trees, if the cedars be shaken.
Let him that thinks he stands take heed lest he fall. (2.) "Look
forward with an eye of faith, and see what will be in the end of it,"
v. 27. Her house, though richly decked and furnished, and called a
house of pleasure, is the way to hell; and her chambers are the
stair-case that goes down to the chambers of death and everlasting
darkness. The cup of fornication must shortly be exchanged for the cup
of trembling; and the flames of lust, if not quenched by repentance and
mortification, will burn to the lowest hell. Therefore stand in awe and
sin not.
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P R O V E R B S
CHAP. VIII.
The word of God is two-fold, and, in both senses, is wisdom; for a word
without wisdom is of little value, and wisdom without a word is of
little use. Now, I. Divine revelation is the word and wisdom of God,
and that pure religion and undefiled which is built upon it; and of
that Solomon here speaks, recommending it to us as faithful, and well
worthy of all acceptation, ver. 1-21. God, by it, instructs, and
governs, and blesses, the children of men. II. The redeemer is the
eternal Word and wisdom, the Logos. He is the Wisdom that speaks to the
children of men in the former part of the chapter. All divine
revelation passes through his hand, and centres in him; but of him as
the personal Wisdom, the second person in the Godhead, in the judgment
of many of the ancients, Solomon here speaks, ver. 22-31. He concludes
with a repeated charge to the children of men diligently to attend to
the voice of God in his word, ver. 32-36.
The Invitation of Wisdom.
1 Doth not wisdom cry? and understanding put forth her voice? 2 She
standeth in the top of high places, by the way in the places of the
paths. 3 She crieth at the gates, at the entry of the city, at the
coming in at the doors. 4 Unto you, O men, I call; and my voice is to
the sons of man. 5 O ye simple, understand wisdom: and, ye fools, be
ye of an understanding heart. 6 Hear; for I will speak of excellent
things; and the opening of my lips shall be right things. 7 For my
mouth shall speak truth; and wickedness is an abomination to my lips.
8 All the words of my mouth are in righteousness; there is nothing
froward or perverse in them. 9 They are all plain to him that
understandeth, and right to them that find knowledge. 10 Receive my
instruction, and not silver; and knowledge rather than choice gold.
11 For wisdom is better than rubies; and all the things that may be
desired are not to be compared to it.
The will of God revealed to us for our salvation is here largely
represented to us as easy to be known and understood, that none may
have an excuse for their ignorance or error, and as worthy to be
embraced, that none may have an excuse for their carelessness and
unbelief.
I. The things revealed are easy to be known, for they belong to us and
to our children (Deut. xxix. 29), and we need not soar up to heaven, or
dive into the depths, to get the knowledge of them (Deut. xxx. 11), for
they are published and proclaimed in some measure by the works of the
creation (Prov. xix. 1), more fully by the consciences of men and the
eternal reasons and rules of good and evil, but most clearly by Moses
and the prophets; let them hear them. The precepts of wisdom may easily
be known; for, 1. They are proclaimed aloud (v. 1): Does not Wisdom
cry? Yes, she cries aloud, and does not spare (Isa. lviii. 1); she puts
forth her voice, as one in earnest and desirous to be heard. Jesus
stood and cried, John vii. 37. The curses and blessings were read with
a loud voice by the Levites, Deut. xxvii. 14. And men's own hearts
sometimes speak aloud to them; there are clamours of conscience, as
well as whispers. 2. They are proclaimed from on high (v. 2): She
stands in the top of high places; it was from the top of Mount Sinai
that the law was given, and Christ expounded it in a sermon upon the
mount. Nay, if we slight divine revelation, we turn away from him that
speaks from heaven, a high place indeed, Heb. xii. 25. The adulterous
woman spoke in secret, the oracles of the heathen muttered, but Wisdom
speaks openly; truth seeks no corners, but gladly appeals to the light.
3. They are proclaimed in the places of concourse, where multitudes are
gathered together, the more the better. Jesus spoke in the synagogues
and in the temple, whither the Jews always resorted, John xviii. 20.
Every man that passes by on the road, of what rank or condition soever,
may know what is good, and what the Lord requires of him, if it be not
his own fault. There is no speech nor language where Wisdom's voice is
not heard; her discoveries and directions are given to all
promiscuously. He that has ears to hear, let him hear. 4. They are
proclaimed where they are most needed. They are intended for the guide
of our way, and therefore are published in the places of the paths,
where many ways meet, that travellers may be shown, if they will but
ask, which is the right way, just then when they are at a loss; thou
shalt then hear the word behind thee, saying, This is the way, Isa.
xxx. 21. The foolish man known not how to go to the city (Eccl. x. 15),
and therefore Wisdom stands ready to direct him, stands at the gates,
at the entry of the city, ready to tell him where the seer's house is,
1 Sam. ix. 18. Nay, she follows men to their own houses, and cries to
them at the coming in at the doors, saying, Peace be to this house;
and, if the son of peace be there, it shall certainly abide upon it.
God's ministers are appointed to testify to people both publicly and
from house to house. Their own consciences follow them with admonitions
wherever they go, which they cannot be out of the hearing of while they
carry their own heads and hearts about with them, which are a law unto
themselves. 5. They are directed to the children of men. We attend to
that discourse in which we hear ourselves named, though otherwise we
should have neglected it; therefore Wisdom speaks to us: "Unto you, O
men! I call (v. 4), not to angels (they need not these instructions),
not to devils (they are past them), not to the brute-creatures (they
are not capable of them), but to you, O men! who are taught more than
the beasts of the earth and made wiser than the fowls of heaven. To you
is this law given, to you is the word of this invitation, this
exhortation sent. My voice is to the sons of men, who are concerned to
receive instruction, and to whom, one would think, it should be very
welcome. It is not, to you, O Jews! only, that Wisdom cries, nor to
you, O gentlemen! not to you, O scholars! but to you, O men! O sons of
men! even the meanest." 6. They are designed to make them wise (v. 5);
they are calculated not only for men that are capable of wisdom, but
for sinful men, fallen men, foolish men, that need it, and are undone
without it: "O you simple ones! understand wisdom. Though you are ever
so simple, Wisdom will take you for her scholars, and not only so, but,
if you will be ruled by her, will undertake to give you an
understanding heart." When sinners leave their sins, and become truly
religious, then the simple understand wisdom.
II. The things revealed are worthy to be known, well worthy of all
acceptation. We are concerned to hear; for, 1. They are of inestimable
value. They are excellent things (v. 6), princely things, so the word
is. Though they are level to the capacity of the meanest, yet there is
that in them which will be entertainment for the greatest. They are
divine and heavenly things, so excellent that, in comparison with them,
all other learning is but children's play. Things which relate to an
eternal God, an immortal soul, and an everlasting state, must needs be
excellent things. 2. They are of incontestable equity, and carry along
with them the evidence of their own goodness. They are right things (v.
6), all in righteousness (v. 8), and nothing froward or perverse in
them. All the dictates and directions of revealed religion are
consonant to, and perfective of, the light and law of nature, and there
is nothing in them that puts any hardship upon us, that lays us under
any undue restraints, unbecoming the dignity and liberty of the human
nature, nothing that we have reason to complain of. All God's precepts
concerning all things are right. 3. They are of unquestionable truth.
Wisdom's doctrines, upon which her laws are founded, are such as we may
venture our immortal souls upon: My mouth shall speak truth (v. 7), the
whole truth, and nothing but the truth, for it is a testimony to the
world. Every word of God is true; there are not so much as pious frauds
in it, nor are we imposed upon in that which is told us for our good.
Christ is a faithful witness, is the truth itself; wickedness (that is,
lying) is an abomination to his lips. Note, Lying is wickedness, and we
should not only refrain from it, but it should be an abomination to us,
and as far from what we say as from what God says to us. His word to us
is yea, and amen; never then let ours be yea and nay. 4. They are
wonderfully acceptable and agreeable to those who take them aright, who
understand themselves aright, who have not their judgments blinded and
biassed by the world and the flesh, are not under the power of
prejudice, are taught of God, and whose understanding he has opened,
who impartially seek knowledge, take pains for it, and have found it in
the enquiries they have hitherto made. To them, (1.) They are all
plain, and not hard to be understood. If the book is sealed, it is to
those who are willingly ignorant. If our gospel is hidden, it is hidden
to those who are lost; but to those who depart from evil, which is
understanding, who have that good understanding which those have who do
the commandments, to them they are all plain and there is nothing
difficult in them. The way of religion is a highway, and the way-faring
men, though fools, shall not err therein, Isa. xxxv. 8. Those therefore
do a great wrong to the common people who deny them the use of the
scripture under pretence that they cannot understand it, whereas it is
plain for plain people. (2.) They are all right, and not hard to be
submitted to. Those who discern things that differ, who know good and
evil, readily subscribe to the rectitude of all Wisdom's dictates, and
therefore, with out murmuring or disputing, govern themselves by them.
III. From all this he infers that the right knowledge of those things,
such as transforms us into the image of them, is to be preferred before
all the wealth of this world (v. 10, 11): Receive my instruction, and
not silver. Instruction must not only be heard, but received. We must
bid it welcome, receive the impressions of it, and submit to the
command of it; and this rather than choice gold, that is, 1. We must
prefer religion before riches, and look upon it that, if we have the
knowledge and fear of God in our hearts, we are really more happy and
better provided for every condition of life than if we had ever so much
silver and gold. Wisdom is in itself, and therefore must be in our
account, better than rubies. It will bring us in a better price, be to
us a better portion; show it forth, and it will be a better ornament
than jewels and precious stones of the greatest value. Whatever we can
sit down and wish for of the wealth of this world would, if we had it,
be unworthy to be compared with the advantages that attend serious
godliness. 2. We must be dead to the wealth of this world, that we may
the more closely and earnestly apply ourselves to the business of
religion. We must receive instruction as the main matter, and then be
indifferent whether we receive silver or no; nay, we must not receive
it as our portion and reward, as the rich man in his life-time received
his good things.
The Advantages of Wisdom.
12 I wisdom dwell with prudence, and find out knowledge of witty
inventions. 13 The fear of the Lord is to hate evil: pride, and
arrogancy, and the evil way, and the froward mouth, do I hate. 14
Counsel is mine, and sound wisdom: I am understanding; I have strength.
15 By me kings reign, and princes decree justice. 16 By me princes
rule, and nobles, even all the judges of the earth. 17 I love them
that love me; and those that seek me early shall find me. 18 Riches
and honour are with me; yea, durable riches and righteousness. 19 My
fruit is better than gold, yea, than fine gold; and my revenue than
choice silver. 20 I lead in the way of righteousness, in the midst of
the paths of judgment: 21 That I may cause those that love me to
inherit substance; and I will fill their treasures.
Wisdom here is Christ, in whom are hidden all the treasures of wisdom
and knowledge; it is Christ in the word and Christ in the heart, not
only Christ revealed to us, but Christ revealed in us. It is the word
of God, the whole compass of divine revelation; it is God the Word, in
whom all divine revelation centres; it is the soul formed by the word;
it is Christ formed in the soul; it is religion in the purity and power
of it. Glorious things are here spoken of this excellent person, this
excellent thing.
I. Divine wisdom gives men good heads (v. 12): I Wisdom dwell with
prudence, not with carnal policy (the wisdom that is from above is
contrary to that, 2 Cor. i. 12), but with true discretion, which serves
for the right ordering of the conversation, that wisdom of the prudent
which is to understand his way and is in all cases profitable to
direct, the wisdom of the serpent, not only to guard from harm, but to
guide in doing good. Wisdom dwells with prudence; for prudence is the
product of religion and an ornament to religion; and there are more
witty inventions found out with the help of the scripture, both for the
right understanding of God's providences and for the effectual
countermining of Satan's devices and the doing of good in our
generation, than were ever discovered by the learning of the
philosophers or the politics of statesmen. We may apply it to Christ
himself; he dwells with prudence, for his whole undertaking is the
wisdom of God in a mystery, and in it God abounds towards us in all
wisdom and prudence. Christ found out the knowledge of that great
invention, and a costly one it was to him, man's salvation, by his
satisfaction, an admirable expedient. We had found out many inventions
for our ruin; he found out one for our recovery. The covenant of grace
is so well ordered in all things that we must conclude that he who
ordered it dwelt with prudence.
II. It gives men good hearts, v. 13. True religion, consisting in the
fear of the Lord, which is the wisdom before recommended, teaches men,
1. To hate all sin, as displeasing to God and destructive to the soul:
The fear of the Lord is to hate evil, the evil way, to hate sin as sin,
and therefore to hate every false way. Wherever there is an awe of God
there is a dread of sin, as an evil, as only evil. 2. Particularly to
hate pride and passion, those two common and dangerous sins.
Conceitedness of ourselves, pride and arrogancy, are sins which Christ
hates, and so do all those who have the Spirit of Christ; every one
hates them in others, but we must hate them in ourselves. The froward
mouth, peevishness towards others, God hates, because it is such an
enemy to the peace of mankind, and therefore we should hate it. Be it
spoken to the honour of religion that, however it is unjustly accused,
it is so far from making men conceited and sour that there is nothing
more directly contrary to it than pride and passion, nor which it
teaches us more to detest.
III. It has a great influence upon public affairs and the
well-governing of all societies, v. 14. Christ, as God, has strength
and wisdom; wisdom and might are his; as Redeemer, he is the wisdom of
God and the power of God. To all that are his he is made of God both
strength and wisdom; in him they are laid up for us, that we may both
know and do our duty. He is the wonderful counsellor and gives that
grace which alone is sound wisdom. He is understanding itself, and has
strength for all those that strengthen themselves in him. True religion
gives men the best counsel in all difficult cases, and helps to make
their way plain. Wherever it is, it is understanding, it has strength;
it will be all that to us that we need, both for services and
sufferings. Where the word of God dwells richly it makes a man perfect
and furnishes him thoroughly for every good word and work. Kings,
princes, and judges, have of all men most need of wisdom and strength,
of counsel and courage, for the faithful discharge of the trusts
reposed in them, and that they may be blessings to the people over whom
they are set. And therefore Wisdom says, By me kings reign (v. 15, 16),
that is, 1. Civil government is a divine institution, and those that
are entrusted with the administration of it have their commission from
Christ; it is a branch of his kingly office that by him kings reign;
from him to whom all judgment is committed their power is derived. They
reign by him, and therefore ought to reign for him. 2. Whatever
qualifications for government any kings or princes have they are
indebted to the grace of Christ for them; he gives them the spirit of
government, and they have nothing, no skill, no principles of justice,
but what he endues them with. A divine sentence is in the lips of the
king; and kings are to their subjects what he makes them. 3. Religion
is very much the strength and support of the civil government; it
teaches subjects their duty, and so by it kings reign over them the
more easily; it teaches kings their duty, and so by it kings reign as
they ought; they decree justice, while they rule in the fear of God.
Those rule well whom religion rules.
IV. It will make all those happy, truly happy, that receive and embrace
it.
1. They shall be happy in the love of Christ; for he it is that says, I
love those that love me, v. 17. Those that love the Lord Jesus Christ
in sincerity shall be beloved of him with a peculiar distinguishing
love: he will love them and manifest himself to them.
2. They shall be happy in the success of their enquiries after him:
"Those that seek me early, seek an acquaintance with me and an interest
in me, seek me early, that is, seek me earnestly, seek me first before
any thing else, that begin betimes in the days of their youth to seek
me, they shall find what they seek." Christ shall be theirs, and they
shall be his. He never said, Seek in vain.
3. They shall be happy in the wealth of the world, or in that which is
infinitely better. (1.) They shall have as much riches and honour as
Infinite Wisdom sees good for them (v. 18); they are with Christ, that
is, he has them to give, and whether he will see fit to give them to us
must be referred to him. Religion sometimes helps to make people rich
and great in this world, gains them a reputation, and so increases
their estates; and the riches which Wisdom gives to her favourites have
these two advantages:-- [1.] That they are riches and righteousness,
riches honestly got, not by fraud and oppression, but in regular ways,
and riches charitably used, for alms are called righteousness. Those
that have their wealth from God's blessing on their industry, and that
have a heart to do good with it, have riches and righteousness. [2.]
That therefore they are durable riches. Wealth gotten by vanity will
soon be diminished, but that which is well got will wear well and will
be left to the children's children, and that which is well spent in
works of piety and charity is put out to the best interest and so will
be durable; for the friends made by the mammon of unrighteousness when
we fail will receive us into everlasting habitations, Luke xvi. 9. It
will be found after many days, for the days of eternity. (2.) They
shall have that which is infinitely better, if they have not riches and
honour in this world (v. 19): "My fruit is better than gold, and will
turn to a better account, will be of more value in less compass, and my
revenue better than the choicest silver, will serve a better trade." We
may assure ourselves that not only Wisdom's products at last, but her
income in the mean time, not only her fruit, but her revenue, is more
valuable than the best either of the possessions or of the reversions
of this world.
4. They shall be happy in the grace of God now; that shall be their
guide in the good way, v. 20. This is that fruit of wisdom which is
better than gold, than fine gold, it leads us in the way of
righteousness, shows us that way and goes before us in it, the way that
God would have us walk in and which will certainly bring us to our
desired end. It leads in the midst of the paths of judgment, and saves
us from deviating on either hand. In medio virtus--Virtue lies in the
midst. Christ by his Spirit guides believers into all truth, and so
leads them in the way of righteousness, and they walk after the Spirit.
5. They shall be happy in the glory of God hereafter, v. 21. Therefore
Wisdom leads in the paths of righteousness, not only that she may keep
her friends in the way of duty and obedience, but that she may cause
them to inherit substance and may fill their treasures, which cannot be
done with the things of this world, nor with any thing less than God
and heaven. The happiness of those that love God, and devote themselves
to his service, is substantial and satisfactory. (1.) It is
substantial; it is substance itself. It is a happiness which will
subsist of itself, and stand alone, without the accidental supports of
outward conveniences. Spiritual and eternal things are the only real
and substantial things. Joy in God is substantial joy, solid and
well-grounded. The promises are their bonds, Christ is their surety,
and both substantial. They inherit substance; that is, their
inheritance hereafter is substantial; it is a weight of glory; it is
substance, Heb. x. 34. All their happiness they have as heirs; it is
grounded upon their sonship. (2.) It is satisfying; it will not only
fill their hands, but fill their treasures, not only maintain them, but
make them rich. The things of this world may fill men's bellies (Ps.
xvii. 14), but not their treasures, for they cannot in them secure to
themselves goods for many years; perhaps they may be deprived of them
this night. But let the treasures of the soul be ever so capacious
there is enough in God, and Christ, and heaven, to fill them. In
Wisdom's promises believers have goods laid up, not for days and years,
but for eternity; her fruit therefore is better than gold.
Wisdom Eternal and Divine.
22 The Lord possessed me in the beginning of his way, before his works
of old. 23 I was set up from everlasting, from the beginning, or ever
the earth was. 24 When there were no depths, I was brought forth;
when there were no fountains abounding with water. 25 Before the
mountains were settled, before the hills was I brought forth: 26
While as yet he had not made the earth, nor the fields, nor the highest
part of the dust of the world. 27 When he prepared the heavens, I was
there: when he set a compass upon the face of the depth: 28 When he
established the clouds above: when he strengthened the fountains of the
deep: 29 When he gave to the sea his decree, that the waters should
not pass his commandment: when he appointed the foundations of the
earth: 30 Then I was by him, as one brought up with him: and I was
daily his delight, rejoicing always before him; 31 Rejoicing in the
habitable part of his earth; and my delights were with the sons of men.
That it is an intelligent and divine person that here speaks seems very
plain, and that it is not meant of a mere essential property of the
divine nature, for Wisdom here has personal properties and actions; and
that intelligent divine person can be no other than the Son of God
himself, to whom the principal things here spoken of wisdom are
attributed in other scriptures, and we must explain scripture by
itself. If Solomon himself designed only the praise of wisdom as it is
an attribute of God, by which he made the world and governs it, so to
recommend to men the study of that wisdom which belongs to them, yet
the Spirit of God, who indited what he wrote, carried him, as David
often, to such expressions as could agree to no other than the Son of
God, and would lead us into the knowledge of great things concerning
him. All divine revelation is the revelation of Jesus Christ, which God
gave unto him, and here we are told who and what he is, as God,
designed in the eternal counsels to be the Mediator between God and
man. The best exposition of these verses we have in the first four
verses of St. John's gospel. In the beginning was the Word, &c.
Concerning the Son of God observe here,
I. His personality and distinct subsistence, one with the Father and of
the same essence, and yet a person of himself, whom the Lord possessed
(v. 22), who was set up (v. 23), was brought forth (v. 24, 25), was by
him (v. 30), for he was the express image of his person, Heb. i. 3.
II. His eternity; he was begotten of the Father, for the Lord possessed
him, as his own Son, his beloved Son, laid him in his bosom; he was
brought forth as the only-begotten of the Father, and this before all
worlds, which is most largely insisted upon here. The Word was eternal,
and had a being before the world, before the beginning of time; and
therefore it must follow that it was from eternity. The Lord possessed
him in the beginning of his way, of his eternal counsels, for those
were before his works. This way indeed had no beginning, for God's
purposes in himself are eternal like himself, but God speaks to us in
our own language. Wisdom explains herself (v. 23): I was set up from
everlasting. The Son of God was, in the eternal counsels of God,
designed and advanced to be the wisdom and power of the Father, light
and life, and all in all both in the creation and in the redemption of
the world. That he was brought forth as to his being, and set up as to
the divine counsels concerning his office, before the world was made,
is here set forth in a great variety of expressions, much the same with
those by which the eternity of God himself is expressed. Ps. xc. 2,
Before the mountains were brought forth. 1. Before the earth was, and
that was made in the beginning, before man was made; therefore the
second Adam had a being before the first, for the first Adam was made
of the earth, the second had a being before the earth, and therefore is
not of the earth, John iii. 31. 2. Before the sea was (v. 24), when
there were no depths in which the waters were gathered together, no
fountains from which those waters might arise, none of that deep on
which the Spirit of God moved for the production of the visible
creation, Gen. i. 2. 3. Before the mountains were, the everlasting
mountains, v. 25. Eliphaz, to convince Job of his inability to judge of
the divine counsels, asks him (Job xv. 7), Wast thou made before the
hills? No, thou wast not. But before the hills was the eternal Word
brought forth. 4. Before the habitable parts of the world, which men
cultivate, and reap the profits of (v. 26), the fields in the valleys
and plains, to which the mountains are as a wall, which are the highest
part of the dust of the world; the first part of the dust (so some),
the atoms which compose the several parts of the world; the chief or
principal part of the dust, so it may be read, and understood of man,
who was made of the dust of the ground and is dust, but is the
principal part of the dust, dust enlivened, dust refined. The eternal
Word had a being before man was made, for in him was the life of men.
III. His agency in making the world. He not only had a being before the
world, but he was present, not as a spectator, but as the architect,
when the world was made. God silenced and humbled Job by asking him,
"Where wast thou when I laid the foundations of the earth? Who hath
laid the measures thereof? (Job xxxviii. 4, &c.). Wast thou that
eternal Word and wisdom, who was the prime manager of that great
affair? No; thou art of yesterday." But here the Son of God, referring,
as it should seem, to the discourse God had with Job, declares himself
to have been engaged in that which Job could not pretend to be a
witness of and a worker in, the creation of the world. By him God made
the worlds, Eph. iii. 9; Heb. i. 2; Col. i. 16. 1. When, on the first
day of the creation, in the very beginning of time, God said, Let there
be light, and with a word produced it, this eternal Wisdom was that
almighty Word: Then I was there, when he prepared the heavens, the
fountain of that light, which, whatever it is here, is there
substantial. 2. He was no less active when, on the second day, he
stretched out the firmament, the vast expanse, and set that as a
compass upon the face of the depth (v. 27), surrounded it on all sides
with that canopy, that curtain. Or it may refer to the exact order and
method with which God framed all the parts of the universe, as the
workman marks out his work with his line and compasses. The work in
nothing varied from the plan of it formed in the eternal mind. 3. He
was also employed in the third day's work, when the waters above the
heavens, were gathered together by establishing the clouds above, and
those under the heavens by strengthening the fountains of the deep,
which send forth those waters (v. 28), and by preserving the bounds of
the sea, which is the receptacle of those waters, v. 29. This speaks
much the honour of this eternal Wisdom, for by this instance God proves
himself a God greatly to be feared (Jer. v. 22) that he has placed the
sand for the bound of the sea, that the dry land might continue to
appear above water, fit to be a habitation for man; and thus he has
appointed the foundation of the earth. How able, how fit, is the Son of
God to be the Saviour of the world, who was the Creator of it!
IV. The infinite complacency which the Father had in him, and he in the
Father (v. 30): I was by him, as one brought up with him. As by an
eternal generation he was brought forth of the Father, so by an eternal
counsel he was brought up with him, which intimates, not only the
infinite love of the Father to the Son, who is therefore called the Son
of his love (Col. i. 13), but the mutual consciousness and good
understanding that were between them concerning the work of man's
redemption, which the Son was to undertake, and about which the counsel
of peace was between them both, Zech. vi. 13. He was alumnus
patris--the Father's pupil, as I may say, trained up from eternity for
that service which in time, in the fulness of time, he was to go
through with, and is therein taken under the special tuition and
protection of the Father; he is my servant whom I uphold, Isa. xlii. 1.
He did what he saw the Father do (John v. 19), pleased his Father,
sought his glory, did according to the commandment he received from his
Father, and all this as one brought up with him. He was daily his
Father's delight (my elect, in whom my soul delighteth, says God, Isa.
xliii. 1), and he also rejoiced always before him. This may be
understood either, 1. Of the infinite delight which the persons of the
blessed Trinity have in each other, wherein consists much of the
happiness of the divine nature. Or, 2. Of the pleasure which the Father
took in the operations of the Son, when he made the world; God saw
every thing that the Son made, and, behold, it was very good, it
pleased him, and therefore his Son was daily, day by day, during the
six days of the creation, upon that account, his delight, Exod. xxxix.
43. And the Son also did himself rejoice before him in the beauty and
harmony of the whole creation, Ps. civ. 31. Or, 3. Of the satisfaction
they had in each other, with reference to the great work of man's
redemption. The Father delighted in the Son, as Mediator between him
and man, was well-pleased with what he proposed (Matt. iii. 17), and
therefore loved him because he undertook to lay down his life for the
sheep; he put a confidence in him that he would go through his work,
and not fail nor fly off. The Son also rejoiced always before him,
delighted to do his will (Ps. xl. 8), adhered closely to his
undertaking, as one that was well-satisfied in it, and, when it came to
the setting to, expressed as much satisfaction in it as ever, saying,
Lo, I come, to do as in the volume of the book it is written of me.
V. The gracious concern he had for mankind, v. 31. Wisdom rejoiced, not
so much in the rich products of the earth, or the treasures hid in the
bowels of it, as in the habitable parts of it, for her delights were
with the sons of men; not only in the creation of man is it spoken with
a particular air of pleasure (Gen. i. 26), Let us make man, but in the
redemption and salvation of man. The Son of God was ordained, before
the world, to that great work, 1 Pet. i. 20. A remnant of the sons of
men were given him to be brought, through his grace, to his glory, and
these were those in whom his delights were. His church was the
habitable part of his earth, made habitable for him, that the Lord God
might dwell even among those that had been rebellious; and this he
rejoiced in, in the prospect of seeing his seed. Though he foresaw all
the difficulties he was to meet with in his work, the services and
sufferings he was to go through, yet, because it would issue in the
glory of his Father and the salvation of those sons of men that were
given him, he looked forward upon it with the greatest satisfaction
imaginable, in which we have all the encouragement we can desire to
come to him and rely upon him for all the benefits designed us by his
glorious undertaking.
Wisdom's Exhortation.
32 Now therefore hearken unto me, O ye children: for blessed are they
that keep my ways. 33 Hear instruction, and be wise, and refuse it
not. 34 Blessed is the man that heareth me, watching daily at my
gates, waiting at the posts of my doors. 35 For whoso findeth me
findeth life, and shall obtain favour of the Lord. 36 But he that
sinneth against me wrongeth his own soul: all they that hate me love
death.
We have here the application of Wisdom's discourse; the design and
tendency of it is to bring us all into an entire subjection to the laws
of religion, to make us wise and good, not to fill our heads with
speculations, or our tongues with disputes, but to rectify what is
amiss in our hearts and lives. In order to this, here is,
I. An exhortation to hear and obey the voice of Wisdom, to attend and
comply with the good instructions that the word of God gives us, and in
them to discern the voice of Christ, as the sheep know the shepherd's
voice.
1. We must be diligent hearers of the word; for how can we believe in
him of whom we have not heart? "Hearken unto me, O you children!" v.
32. "Read the word written, sit under the word preached, bless God for
both, and hear him in both speaking to you." Let children age, and what
they hearken to then, it is likely, they will be so seasoned by as to
be governed by all their days. Let Wisdom's children justify Wisdom by
hearkening to her and show themselves to be indeed her children. We
must hear Wisdom's words, (1.) Submissively, and with a willing heart
(v. 33): "Hear instruction, and refuse it not, either as that which you
need not or as that which you like not; it is offered you as a
kindness, and it is at your peril if you refuse it." Those that reject
the counsel of God reject it against themselves, Luke vii. 30. "Refuse
it not now, lest you should not have another offer." (2.) Constantly,
and with an attentive ear. We must hear Wisdom so as to watch daily at
her gates, as beggars to receive an alms, as clients and patients to
receive advice, and to wait as servants, with humility, and patience,
and ready observance, at the posts of her doors. See here what a good
house Wisdom keeps, for every day is dole-day; what a good school, for
every day is lecture-day. While we have God's works before our eyes,
and his word in our hand, we may be every day hearing Wisdom, and
learning instruction from her. See here what a dutiful and diligent
attendance is required of all Christ's disciples; they must watch at
the gates. [1.] We must lay hold on all opportunities of getting
knowledge and grace, and must get into, and keep in, a constant settled
course of communion with God. [2.] We must be very humble in our
attendance on divine instructions, and be glad of any place, even the
meanest, so we may but be within hearing of them, as David, who would
gladly be a door-keeper in the house of God. [3.] We must raise our
expectations of these instructions, and hearken to them with care, and
patience, and perseverance, must watch and wait, as Christ's hearers,
that hanged on him to hear him, as the word in the original is (Luke
xix. 48) and (ch. xxi. 38) came early in the morning to hear him.
2. We must be conscientious doers of the work, for we are blessed only
in our deed. It is not enough to hearken unto Wisdom's words, but we
must keep her ways (v. 32), do every thing that she prescribes, keep
within the hedges of her ways, and not transgress them, keep in the
tracks of her ways, proceed and persevere in them. "Hear instruction
and be wise; let it be a means to make you wise in ordering your
conversation." What we know is known in vain if it do not make us wise,
v. 33.
II. An assurance of happiness to all those that do hearken to Wisdom.
They are blessed, v. 32, and again v. 34. Those are blessed that watch
and wait at Wisdom's gates; even their attendance there is their
happiness; it is the best place they can be in. Those are blessed that
wait there, for they shall not be put to wait long; let them continue
to knock awhile and it shall be opened to them. They are seeking
Wisdom, and they shall find what they seek. But will it make them
amends if they do find it? Yes (v. 35): Whoso finds me finds life, that
is, all happiness, all that good which he needs or can desire. He finds
life in that grace which is the principle of spiritual life and the
pledge of eternal life. He finds life, for he shall obtain favour of
the Lord, and in his favour is life. If the king's favour is towards a
wise son, much more the favour of the King of kings. Christ is Wisdom,
and he that finds Christ, that obtains an interest in him, he finds
life; for Christ is life to all believers. He that has the Son of God
has life, eternal life, and he shall obtain favour of the Lord, who is
well-pleased with all those that are in Christ; nor can we obtain God's
favour, unless we find Christ and be found in him.
III. The doom passed upon all those that reject Wisdom and her
proposals, v. 36. They are left to ruin themselves, and Wisdom will not
hinder them, because they have set at nought all her counsel. 1. Their
crime is very great; they sin against Wisdom, rebel against its light
and laws, thwart its designs, and by their folly offend it. They sin
against Christ; they act in contempt of his authority, and in
contradiction to all the purposes of his life and death. This is
construed into hating Wisdom, hating Christ; they are his enemies, who
will not have him to reign over them. What can appear worse than hating
him who is the centre of all beauty and fountain of all goodness, love
itself? 2. Their punishment will be very just, for they wilfully bring
it upon themselves. (1.) Those that offend Christ do the greatest wrong
to themselves; they wrong their own souls; they wound their own
consciences, bring a blot and stain upon their souls, which renders
them odious in the eyes of God, and unfit for communion with him; they
deceive themselves, disturb themselves, destroy themselves. Sin is a
wrong to the soul. (2.) Those that are at variance with Christ are in
love with their own ruin: Those that hate me love death; they love that
which will be their death, and put that from them which would be their
life. Sinners die because they will die, which leaves them inexcusable,
makes their condemnation the more intolerable, and will for ever
justify God when he judges. O Israel! thou hast destroyed thyself.
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P R O V E R B S
CHAP. IX.
Christ and sin are rivals for the soul of man, and here we are told how
they both make their court to it, to have the innermost and uppermost
place in it. The design of this representation is to set before us life
and death, good and evil; and there needs no more than a fair stating
of the case to determine us which of those to choose, and surrender our
hearts to. They are both brought in making entertainment for the soul,
and inviting it to accept of the entertainment; concerning both we are
told what the issue will be; and, the matter being thus laid before us,
let us consider, take advice, and speak our minds. And we are therefore
concerned to put a value upon our own souls, because we see there is
such striving for them. I. Christ, under the name of Wisdom, invites us
to accept of his entertainment, and so to enter into acquaintance and
communion with him, ver. 1-6. And having foretold the different success
of his invitation (ver. 7-9) he shows, in short, what he requires from
us (ver. 10) and what he designs for us (ver. 11), and then leaves it
to our choice what we will do, ver. 12. II. Sin, under the character of
a foolish woman, courts us to accept of her entertainment, and (ver.
13-16) pretends it is very charming, ver. 17. But Solomon tells us what
the reckoning will be, ver. 18. And now choose you, this day, whom you
will close with.
The Invitation of Wisdom.
1 Wisdom hath builded her house, she hath hewn out her seven pillars:
2 She hath killed her beasts; she hath mingled her wine; she hath also
furnished her table. 3 She hath sent forth her maidens: she crieth
upon the highest places of the city, 4 Whoso is simple, let him turn
in hither: as for him that wanteth understanding, she saith to him, 5
Come, eat of my bread, and drink of the wine which I have mingled. 6
Forsake the foolish, and live; and go in the way of understanding. 7
He that reproveth a scorner getteth to himself shame: and he that
rebuketh a wicked man getteth himself a blot. 8 Reprove not a
scorner, lest he hate thee: rebuke a wise man, and he will love thee.
9 Give instruction to a wise man, and he will be yet wiser: teach a
just man, and he will increase in learning. 10 The fear of the Lord
is the beginning of wisdom: and the knowledge of the holy is
understanding. 11 For by me thy days shall be multiplied, and the
years of thy life shall be increased. 12 If thou be wise, thou shalt
be wise for thyself: but if thou scornest, thou alone shalt bear it.
Wisdom is here introduced as a magnificent and munificent queen, very
great and very generous; that Word of God is this Wisdom in which God
makes known his goodwill towards men; God the Word is this Wisdom, to
whom the Father has committed all judgment. He who, in the chapter
before, showed his grandeur and glory as the Creator of the world, here
shows his grace and goodness as the Redeemer of it. The word is plural,
Wisdoms; for in Christ are hid treasures of wisdom, and in his
undertaking appears the manifold wisdom of God in a mystery. Now
observe here,
I. The rich provision which Wisdom has made for the reception of all
those that will be her disciples. This is represented under the
similitude of a sumptuous feast, whence it is probable, our Saviour
borrowed those parables in which he compared the kingdom of heaven to a
great supper, Matt. xxii. 2; Luke xiv. 16. And so it was prophesied of,
Isa. xxv. 6. It is such a feast as Ahasuerus made to show the riches of
his glorious kingdom. The grace of the gospel is thus set before us in
the ordinance of the Lord's supper. To bid her guests welcome, 1. Here
is a stately palace provided, v. 1. Wisdom, not finding a house
capacious enough for all her guests, has built one on purpose, and,
both to strengthen it and to beautify it, she has hewn out her seven
pillars, which make it to be very firm, and look very great. Heaven is
the house which Wisdom has built to entertain all her guests that are
called to the marriage-supper of the Lamb; that is her Father's house,
where there are many mansions, and whither she has gone to prepare
places for us. She has hanged the earth upon nothing, there in it we
have no continuing city; but heaven is a city that has foundations, has
pillars. The church is Wisdom's house, to which she invites her guests,
supported by the power and promise of God, as by seven pillars.
Probably, Solomon refers to the temple which he himself had lately
built for the service of religion, and to which he would persuade
people to resort, both to worship God and to receive the instructions
of Wisdom. Some reckon the schools of the prophets to be here intended.
2. Here is a splendid feast got ready (v. 2): She has killed her
beasts; she has mingled her wine; plenty of meat and drink are
provided, and all of the best. She has killed her sacrifice (so the
word is); it is a sumptuous, but a sacred feast, a feast upon a
sacrifice. Christ has offered up himself a sacrifice for us, and it is
his flesh that is meat indeed and his blood that is drink indeed. The
Lord's supper is a feast of reconciliation and joy upon the sacrifice
of atonement. The wine is mingled with something richer than itself, to
give it a more than ordinary spirit and flavour. She has completely
furnished her table with all the satisfactions that a soul can
desire-righteousness and grace, peace and joy, the assurances of God's
love, the consolations of the Spirit, and all the pledges and earnests
of eternal life. Observe, It is all Wisdom's own doing; she has killed
the beasts, she has mingled the wine, which denotes both the love of
Christ, who makes the provision (he does not leave it to others, but
takes the doing of it into his own hands), and the excellency of the
preparation. That must needs be exactly fitted to answer the end which
Wisdom herself has the fitting up of.
II. The gracious invitation she has given, not to some particular
friends, but to all in general, to come and take part of these
provisions. 1. She employs her servants to carry the invitation round
about in the country: She has sent forth her maidens, v. 3. The
ministers of the gospel are commissioned and commanded to give notice
of the preparations which God has made, in the everlasting covenant,
for all those that are willing to come up to the terms of it; and they,
with maiden purity, not corrupting themselves or the word of God, and
with an exact observance of their orders, are to call upon all they
meet with, even in the highways and hedges, to come and feast with
Wisdom, for all things are now ready, Luke xiv. 23. 2. She herself
cries upon the highest places of the city, as one earnestly desirous of
the welfare of the children of men, and grieved to see them rejecting
their own mercies for lying vanities. Our Lord Jesus was himself the
publisher of his own gospel; when he had sent forth his disciples he
followed them to confirm what they said; nay, it began to be spoken by
the Lord, Heb. ii. 3. He stood, and cried, Come unto me. We see who
invited; now let us observe,
(1.) To whom the invitation is given: Whoso is simple and wants
understanding, v. 4. If we were to make an entertainment, of all people
we should not care for, much less court, the company of such, but
rather of philosophers and learned men, that we might hear their
wisdom, and whose table-talk would be improving. "Have I need of
madmen?" But Wisdom invites such, because what she has to give is what
they most need, and it is their welfare that she consults, and aims at,
in the preparation and invitation. He that is simple is invited, that
he may be made wise, and he that wants a heart (so the word is) let him
come hither, and he shall have one. Her preparations are rather physic
than food, designed for the most valuable and desirable cure, that of
the mind. Whosoever he be, the invitation is general, and excludes none
that do not exclude themselves; though they be ever so foolish, yet,
[1.] They shall be welcome. [2.] They may be helped; they shall neither
be despised nor despaired of. Our Saviour came, not to call the
righteous, but sinners, not the wise in their own eyes, who say they
see (John ix. 41), but the simple, those who are sensible of their
simplicity and ashamed of it, and him that is willing to become a fool,
that he may be wise, 1 Cor. iii. 18.
(2.) What the invitation is. [1.] We are invited to Wisdom's house:
Turn in hither. I say we are, for which of us is there that must not
own the character of the invited, that are simple and want
understanding? Wisdom's doors stand open to such, and she is desirous
to have some conversation with them, one word for their good, nor has
she any other design upon them. [2.] We are invited to her table (v.
5): Come, eat of my bread, that is, taste of the true pleasures that
are to be found in the knowledge and fear of God. By faith acted on the
promises of the gospel, applying them to ourselves and taking the
comfort of them, we feed, we feast, upon the provisions Christ has made
for poor souls. What we eat and drink we make our own, we are nourished
and refreshed by it, and so are our souls by the word of God; it has
that in it which is meat and drink to those that have understanding.
(3.) What is required of those that may have the benefit of this
invitation, v. 6. [1.] They must break off from all bad company:
"Forsake the foolish, converse not with them, conform not to their
ways, have no fellowship with the works of darkness, or with those that
deal in such works." The first step towards virtue is to shun vice, and
therefore to shun the vicious. Depart from me, you evil-doers. [2.]
They must awake and arise from the dead; they must live, not in
pleasure (for those that do so are dead while they live), but in the
service of God; for those only that do so live indeed, live to some
purpose. "Live not a mere animal-life, as brutes, but now, at length,
live the life of men. Live and you shall live; live spiritually, and
you shall live eternally," Eph. v. 14. [3.] They must choose the paths
of Wisdom, and keep to them: "Go in the way of understanding; govern
thyself henceforward by the rules of religion and right reason." It is
not enough to forsake the foolish, but we must join ourselves with
those that walk in wisdom, and walk in the same spirit and steps.
III. The instructions which Wisdom gives to the maidens she sends to
invite, to the ministers and others, who in their places are
endeavouring to serve her interests and designs. She tells them,
1. What their work must be, not only to tell in general what
preparation is made for souls, and to give a general offer of it, but
they must address themselves to particular persons, must tell them of
their faults, reprove, rebuke, v. 7, 8. They must instruct them how to
amend--teach, v. 9. The word of God is intended, and therefore so is
the ministry of that word, for reproof, for correction, and for
instruction in righteousness.
2. What different sorts of persons they would meet with, and what
course they must take with them, and what success they might expect.
(1.) They would meet with some scorners and wicked men who would mock
the messengers of the Lord, and misuse them, would laugh those to scorn
that invite them to the feast of the Lord, as they did, 2 Chron. xxx.
10, would treat them spitefully, Matt. xxii. 6. And, though they are
not forbidden to invite those simple ones to Wisdom's house, yet they
are advised not to pursue the invitation by reproving and rebuking
them. Reprove not a scorner; cast not these pearls before swine, Matt.
vii. 6. Thus Christ said of the Pharisees, Let them alone, Matt. xv.
14. "Do not reprove them." [1.] "In justice to them, for those have
forfeited the favour of further means who scorn the means they have
had. Those that are thus filthy, let them be filthy still; those that
are joined to idols, let them alone; lo, we turn to the Gentiles." [2.]
"In prudence to yourselves; because, if you reprove them," First, "You
lose your labour, and so get to yourselves shame for the
disappointment." Secondly, "You exasperate them; do it ever so wisely
and tenderly, if you do it faithfully, they will hate you, they will
load you with reproaches, and say all the ill they can of you, and so
you will get a blot; therefore you had better not meddle with them, for
your reproofs will be likely to do more hurt than good."
(2.) They would meet with others, who are wise, and good, and just;
thanks be to God, all are not scorners. We meet with some who are so
wise for themselves, to just to themselves, as to be willing and glad
to be taught; and when we meet with such, [1.] If there be occasion, we
must reprove them; for wise men are not so perfectly wise but there is
that in them which needs a reproof; and we must not connive at any
man's faults because we have a veneration for his wisdom, nor must a
wise man think that his wisdom exempts him from reproof when he says or
does any thing foolishly; but the more wisdom a man has the more
desirous he should be to have his weaknesses shown him, because a
little folly is a great blemish to him that is in reputation for wisdom
and honour. [2.] With our reproofs we must give them instruction, and
must teach them, v. 9. [3.] We may expect that our doing so will be
taken as a kindness, Ps. cxli. 5. A wise man will reckon those his
friends who deal faithfully with him: "Rebuke such a one, and he will
love thee for thy plain dealing, will thank thee, and desire thee to do
him the same good turn another time, if there be occasion." It is as
great an instance of wisdom to take a reproof well as to give it well,
[4.] Being taken well, it will do good, and answer the intention. A
wise man will be made wiser by the reproofs and instructions that are
given him; he will increase in learning, will grow in knowledge, and so
grow in grace. None must think themselves too wise to learn, nor so
good that they need not be better and therefore need not be taught. We
must still press forward, and follow on to know till we come to the
perfect man. Give to a wise man (so it is in the original), give him
advice, give him reproof, give him comfort, and he will be yet wiser;
give him occasion (so the LXX.), occasion to show his wisdom, and he
will show it, and the acts of wisdom will strengthen the habits.
IV. The instructions she gives to those that are invited, which her
maidens must inculcate upon them.
1. Let them know wherein true wisdom consists, and what will be their
entertainment at Wisdom's table, v. 10. (1.) The heart must be
principled with the fear of God; that is the beginning of wisdom. A
reverence of God's majesty, and a dread of his wrath, are that fear of
him which is the beginning, the first step towards true religion,
whence all other instances of it take rise. This fear may, at first,
have torment, but love will, by degrees, cast out the torment of it.
(2.) The head must be filled with the knowledge of the things of God.
The knowledge of holy things (the word is plural) is understanding, the
things pertaining to the service of God (those are called holy things),
that pertain to our own sanctification; reproof is called that which is
holy, Matt. vii. 6. Or the knowledge which holy men have, which was
taught by the holy prophets, of those things which holy men spoke as
they were moved by the holy Ghost, this is understanding; it is the
best and most useful understanding, will stand us in most stead and
turn to the best account.
2. Let them know what will be advantages of this wisdom (v. 11): "By me
thy days shall be multiplied. It will contribute to the health of thy
body, and so the years of thy life on earth shall be increased, while
men's folly and intemperance shorten their days. It will bring thee to
heaven, and there thy days shall be multiplied in infinitum--to
infinity, and the years of thy life shall be increased without end."
There is no true wisdom but in the say of religion and no true life but
in the end of that way.
3. Let them know what will be the consequence of their choosing or
refusing this fair offer, v. 12. Here is, (1.) The happiness of those
that embrace it: "If thou be wise, thou shalt be wise for thyself; thou
wilt be the gainer by it, not Wisdom." A man cannot be profitable to
God. It is to our own good that we are thus courted. "Thou wilt not
leave the gain to others" (as we do our worldly wealth when we die,
which is therefore called another man's, Luke xvi. 12), "but thou shalt
carry it with thee into another world." Those that are wise for their
souls are wise for themselves, for the soul is the man; nor do any
consult their own true interest but those that are truly religious.
This recommends us to God, and recovers us from that which is our folly
and degeneracy; it employs us in that which is most beneficial in this
world, and entitles us to that which is much more so in the world to
come. (2.) The shame and ruin of those that slight it: "If thou
scornest Wisdom's proffer, thou alone shalt bar it." [1.] "Thou shalt
bear the blame of it." Those that are good must thank God, but those
that are wicked may thank themselves; it is not owing to God (he is not
the author of sin); Satan can only tempt, he cannot force; and wicked
companions are but his instruments; so that all the fault must lie on
the sinner himself. [2.] "Thou shalt bear the loss of that which thou
scornest; it will be to thy own destruction; thy blood will be upon thy
own head, and the consideration of this will aggravate thy
condemnation. Son, remember, that thou hadst this fair offer made thee,
and thou wouldst not accept it; thou stoodest fair for life, but didst
choose death rather."
The Invitation of Folly.
13 A foolish woman is clamorous: she is simple, and knoweth nothing.
14 For she sitteth at the door of her house, on a seat in the high
places of the city, 15 To call passengers who go right on their ways:
16 Whoso is simple, let him turn in hither: and as for him that
wanteth understanding, she saith to him, 17 Stolen waters are sweet,
and bread eaten in secret is pleasant. 18 But he knoweth not that the
dead are there; and that her guests are in the depths of hell.
We have heard what Christ has to say, to engage our affections to God
and godliness, and one would think the whole world should go after him;
but here we are told how industrious the tempter is to seduce unwary
souls into the paths of sin, and with the most he gains his point, and
Wisdom's courtship is not effectual. Now observe,
I. Who is the tempter--a foolish woman, Folly herself, in opposition to
Wisdom. Carnal sensual pleasure I take to be especially meant by this
foolish woman (v. 13); for that is the great enemy to virtue and inlet
to vice; that defiles and debauches the mind, stupefies conscience, and
puts out the sparks of conviction, more than any thing else. This
tempter is here described to be, 1. Very ignorant: She is simple and
knows nothing, that is, she has no sufficient solid reason to offer;
where she gets dominion in a soul she works out all the knowledge of
holy things; they are lost and forgotten. Whoredom, and wine, and new
wine, take away the heart; they besot men, and make fools of them. (2.)
Very importunate. The less she has to offer that is rational the more
violent and pressing she is, and carries the day often by dint of
impudence. She is clamorous and noisy (v. 13), continually haunting
young people with her enticements. She sits at the door of her house
(v. 14), watching for a prey; not as Abraham at his tent-door, seeking
an opportunity to do good. She sits on a seat (on a throne, so the word
signifies) in the high places of the city, as if she had authority to
give law, and we were all debtors to the flesh, to live after the
flesh, and as if she had reputation, and were in honour, and thought
worthy of the high places of the city; and perhaps she gains upon many
more by pretending to be fashionable than by pretending to be
agreeable. "Do not all persons of rank and figure in the world" (says
she) "give themselves a greater liberty than the strict laws of virtue
allow; and why shouldst thou humble thyself so far as to be cramped by
them?" Thus the tempter affects to seem both kind and great.
II. Who are the tempted--young people who have been well educated;
these she will triumph most in being the ruin of. Observe, 1. What
their real character is; they are passengers that go right on their
ways (v. 15), that have been trained up in the paths of religion and
virtue and set out very hopefully and well, that seemed determined and
designed for good, and are not (as that young man, ch. vii. 8) going
the way to her house. Such as these she has a design upon, and lays
snares for, and uses all her arts, all her charms, to pervert them; if
they go right on, and will not look towards her, she will call after
them, so urgent are these temptations. (2.) How she represents them.
She calls them simple and wanting understanding, and therefore courts
them to her school, that they may be cured of the restraints and
formalities of their religion. This is the method of the stage (which
is too close an exposition of this paragraph), where the sober young
man, that has been virtuously educated, is the fool in the play, and
the plot is to make him seven times more a child of hell than his
profane companions, under colour of polishing and refining him, and
setting him up for a wit and a beau. What is justly charged upon sin
and impiety (v. 4), that it is folly, is here very unjustly retorted
upon the ways of virtue; but the day will declare who are the fools.
III. What the temptation is (v. 17): Stolen waters are sweet. It is to
water and bread, whereas Wisdom invites to the beasts she has killed
and the wine she has mingled; however, bread and water are acceptable
enough to those that are hungry and thirsty; and this is pretended to
be more sweet and pleasant than common, for it is stolen water and
bread eaten in secret, with a fear of being discovered. The pleasures
of prohibited lusts are boasted of as more relishing than those of
prescribed love; and dishonest gain is preferred to that which is
justly gotten. Now this argues, not only a bold contempt, but an
impudent defiance, 1. Of God's law, in that the waters are the sweeter
for being stolen and come at by breaking through the hedge of the
divine command. Nitimur in vetitum--We are prone to what is forbidden.
This spirit of contradiction we have from our first parents, who
thought the forbidden tree of all others a tree to be desired. 2. Of
God's curse. The bread is eaten in secret, for fear of discovery and
punishment, and the sinner takes a pride in having so far baffled his
convictions, and triumphed over them, that, notwithstanding that fear,
he dares commit the sin, and can make himself believe that, being eaten
in secret, it shall never be discovered or reckoned for. Sweetness and
pleasantness constitute the bait; but, by the tempter's own showing,
even that is so absurd, and has such allays, that it is a wonder how it
can have any influence upon men that pretend to reason.
IV. An effectual antidote against the temptation, in a few words, v.
18. He that so far wants understanding as to be drawn aside by these
enticements is led on, ignorantly, to his own inevitable ruin: He knows
not, will not believe, does not consider, the tempter will not let him
know, that the dead are there, that those who live in pleasure are dead
while they live, dead in trespasses and sins. Terrors attend these
pleasures like the terrors of death itself. The giants are
there--Rephaim. It was this that ruined the sinners of the old world,
the giants that were in the earth in those days. Her guests, that are
treated with those stolen waters, are not only in the highway to hell
and at the brink of it, but they are already in the depths of hell,
under the power of sin, led captive by Satan at his will, and ever and
anon lashed by the terrors of their own consciences, which are a hell
upon earth. The depths of Satan are the depths of hell; remorseless sin
is remediless ruin, it is the bottomless pit already. Thus does Solomon
show the hook; those that believe him will not meddle with the bait.
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P R O V E R B S
CHAP. X.
Hitherto we have been in the porch or preface to the proverbs, here
they begin. They are short but weighty sentences; most of them are
distichs, two sentences in one verse, illustrating each other; but it
is seldom that there is any coherence between the verses, much less any
thread of discourse, and therefore in these chapters we need not
attempt to reduce the contents to their proper heads, the several
sentences will appear best in their own places. The scope of them all
is to set before us good and evil, the blessing and the curse. Many of
the proverbs in this chapter relate to the good government of the
tongue, without which men's religion is vain.
Weighty Sayings.
1 The proverbs of Solomon. A wise son maketh a glad father: but a
foolish son is the heaviness of his mother.
Solomon, speaking to us as unto children, observes here how much the
comfort of parents, natural, political, and ecclesiastical, depends
upon the good behaviour of those under their charge, as a reason, 1.
Why parents should be careful to give their children a good education,
and to train them up in the ways of religion, which, if it obtain the
desired effect, they themselves will have the comfort of it, or, if
not, they will have for their support under their heaviness that they
have done their duty, have done their endeavour. 2. Why children should
conduct themselves wisely and well, and live up to their good
education, that they may gladden the hearts of their parents, and not
sadden them. Observe, (1.) It adds to the comfort of young people that
are pious and discreet that thereby they do something towards
recompensing their parents for all the care and pains they have taken
with them, and occasion pleasure to them in the evil days of old age,
when they most need it; and it is the duty of parents to rejoice in
their children's wisdom and well-doing, yea, though it arrive at such
an eminency as to eclipse them. (2.) It adds to the guilt of those that
conduct themselves ill that thereby they grieve those whom they ought
to be a joy to, and are a heaviness particularly to their poor mothers
who bore them with sorrow, but with greater sorrow see them wicked and
vile.
2 Treasures of wickedness profit nothing: but righteousness delivereth
from death. 3 The Lord will not suffer the soul of the righteous to
famish: but he casteth away the substance of the wicked.
These two verses speak to the same purport, and the latter may be the
reason of the former. 1. That wealth which men get unjustly will do
them no good, because God will blast it: Treasures of wickedness profit
nothing, v. 2. The treasures of wicked people, much more the treasure
which they have made themselves masters of by any wicked people, by
oppression of fraud, though it be ever so much, as a treasure, and laid
up ever so safely, though it be hidden treasure, yet it profits
nothing; when profit and loss come to be balanced the profit gained by
the treasures will by no means countervail the loss sustained by the
wickedness, Matt. xvi. 26. They do not profit the soul; they will not
purchase any true comfort or happiness. They will stand a man in no
stead at death, or in the judgment of the great day; and the reason is
because God casts away the substance of the wicked (v. 3); he takes
that from them which they have unjustly gotten; he rejects the
consideration of it, not regarding the rich more than the poor. We
often see that scattered by the justice of God which has been gathered
together by the injustice of men. How can the treasures of wickedness
profit, when, though it be counted substance, God casts it away and it
vanishes as a shadow? 2. That which is honestly got will turn to a good
account, for God will bless it. Righteousness delivers from death, that
is, wealth gained, and kept, and used, in a right manner (righteousness
signifies both honesty and charity); it answers the end of wealth,
which is to keep us alive and be a defence to us. It will deliver from
those judgments which men bring upon themselves by their wickedness. It
will profit to such a degree as to deliver, though not from the stroke
of death, yet from the sting of it, and consequently from the terror of
it. For the Lord will not suffer the soul of the righteous to famish
(v. 3), and so their righteousness delivers from death, purely by the
favour of God to them, which is their life and livelihood, and which
will keep them alive in famine. The soul of the righteous shall be kept
alive by the word of God, and faith in his promise, when young lions
shall lack and suffer hunger.
4 He becometh poor that dealeth with a slack hand: but the hand of the
diligent maketh rich.
We are here told, 1. Who those are who, though rich, are in a fair way
to become poor--those who deal with a slack hand, who are careless and
remiss in their business, and never mind which end goes foremost, nor
ever set their hands vigorously to their work or stick to it; those who
deal with a deceitful hand (so it may be read); those who think to
enrich themselves by fraud and tricking will, in the end, impoverish
themselves, not only by bringing the curse of God on what they have,
but by forfeiting their reputation with men; none will care to deal
with those who deal with sleight of hand and are honest only with good
looking to. 2. Who those are who, though poor, are in a fair way to
become rich--those who are diligent and honest, who are careful about
their affairs, and, what their hands find to do, do it with all their
might, in a fair and honourable way, those are likely to increase what
they have. The hand of the acute (so some), of those who are sharp, but
not sharpers; the hand of the active (so others); the stirring hand
gets a penny. This is true in the affairs of our souls as well as in
our worldly affairs; slothfulness and hypocrisy lead to spiritual
poverty, but those who are fervent in spirit, serving the Lord, are
likely to be rich in faith and rich in good works.
5 He that gathereth in summer is a wise son: but he that sleepeth in
harvest is a son that causeth shame.
Here is, 1. The just praise of those who improve their opportunities,
who take pains to gather and increase what they have, both for soul and
body, who provide for hereafter while provision is to be made, who
gather in summer, which is gathering time. He who does so is a wise
son, and it is his honour; he acts wisely for his parents, whom, if
there be occasion, he ought to maintain, and he gives reputation to
himself, his family, and his education. 2. The just reproach and blame
of those who trifle away these opportunities: He who sleeps, loves his
ease, idles away his time, and neglects his work, especially who sleeps
in harvest, when he should be laying in for winter, who lets slip the
season of furnishing himself with that which he will have occasion for,
is a son that causes shame; for he is a foolish son; he prepares shame
for himself when winter comes, and reflects shame upon all his friends.
He who gets knowledge and wisdom in the days of his youth gathers in
summer, and he will have the comfort and credit of his industry; but he
who idles away the days of his youth will bear the shame of his
indolence when he is old.
6 Blessings are upon the head of the just: but violence covereth the
mouth of the wicked.
Here is, 1. The head of the just crowned with blessings, with the
blessings both of God and man. Variety of blessings, abundance of
blessings, shall descend from above, and visibly abide on the head of
good men, real blessings; they shall not only be spoken well of, but
done well to. Blessings shall be on their head as a coronet to adorn
and dignify them and as a helmet to protect and secure them. 2. The
mouth of the wicked covered with violence. Their mouths shall be
stopped with shame for the violence which they have done; they shall
not have a word to say in excuse for themselves (Job v. 16); their
breath shall be stopped with the violence that shall be done to them,
when their violent dealings shall return on their heads, shall be
returned to their teeth.
7 The memory of the just is blessed: but the name of the wicked shall
rot.
Both the just and the wicked, when their days are fulfilled, must die.
Between their bodies in the grave thee is no visible difference;
between the souls of the one and the other, in the world of spirits,
thee is a vast difference, and so there is, or ought to be, between
their memories, which survive them.
I. Good men are and ought to be well spoken of when they are gone; it
is one of the blessings that comes upon the head of the just, even when
their head is laid. Blessed men leave behind them blessed memories. 1.
It is part of the dignity of the saints, especially those who excel in
virtue and are eminently useful, that they are remembered with respect
when they are dead. Their good name, their name with good men, for good
things, is then in a special manner as precious ointment, Eccl. vii. 1.
Those that honour God he will thus honour, Ps. cxii. 3, 6, 9. The
elders by faith obtained a good report (Heb. xi. 2), and, being dead,
are yet spoken of. 2. It is part of the duty of the survivors: Let the
memory of the just be blessed, so the Jews read it, and observe it as a
precept, not naming an eminently just man that is dead without adding,
Let his memory be blessed. We must delight in making an honourable
mention of good men that are gone, bless God for them, and for his
gifts and graces that appeared in them, and especially be followers of
them in that which is good.
II. Bad men are and shall be forgotten, or spoken of with contempt.
When their bodies are putrefying in the grave their names also shall
rot. Either they shall not be preserved at all, but buried in oblivion
(no good can be said of them, and therefore the greatest kindness that
can be done them will be to say nothing of them), or they shall be
loathsome, and mentioned with detestation, and that rule of honour, De
mortuis nil nisi bonum--Say nothing to the disadvantage of the dead,
will not protect them. Where the wickedness has been notorious, and
cannot but be mentioned, it ought to be mentioned with abhorrence.
Marks of Wisdom and of Folly.
8 The wise in heart will receive commandments: but a prating fool shall
fall.
Here is, 1. The honour and happiness of the obedient. They will receive
commandments; they will take it as a privilege, and really an ease to
them, to be under government, which saves them the labour of
deliberating and choosing for themselves; and they will take it as a
favour to be told their duty and admonished concerning it. And this is
their wisdom; those are wise in heart who are tractable, and those who
thus bend, thus stoop, shall stand and be established, shall prosper,
being well advised. 2. The shame and ruin of the disobedient, that will
not be governed, nor endure any yoke, that will not be taught, nor take
any advice. They are fools, for they act against themselves and their
own interest; they are commonly prating fools, fools of lips, full of
talk, but full of nonsense, boasting of themselves, prating spitefully
against those that admonish them (3 John 10), and pretending to give
counsel and law to others. Of all fools, none more troublesome than the
prating fools, nor that more expose themselves; but they shall fall
into sin, into hell, because they received not commandments. Those that
are full of tongue seldom look well to their feet, and therefore
stumble and fall.
9 He that walketh uprightly walketh surely: but he that perverteth his
ways shall be known.
We are here told, and we may depend upon it, 1. That men's integrity
will be their security: He that walks uprightly towards God and man,
that is faithful to both, that designs as he ought and means as he
says, walks surely; he is safe under a divine protection and easy in a
holy security. He goes on his way with a humble boldness, being well
armed against the temptations of Satan, the troubles of the world, and
the reproaches of men. He knows what ground he stands on, what guide he
follows, what guard he is surrounded with, and what glory he is going
to, and therefore proceeds with assurance and great peace, Isa. xxxii.
17; xxxiii. 15, 16. Some understand it as part of the character of an
upright man, that he walks surely, in opposition to walking at all
adventures. He will not dare to do that which he is not fully satisfied
in his own conscience concerning the lawfulness of, but will see his
way clear in every thing. 2. That men's dishonesty will be their shame:
He that perverts his way, that turns aside into crooked paths, that
dissembles with God and man, looks one way and rows another, though he
may for a time disguise himself, and pass current, shall be known to be
what he is. It is a thousand to one but some time or other he betrays
himself; at least, God will discover him in the great day. He that
perverts his ways documento erit--shall be made an example of, for
warning to others; so some.
10 He that winketh with the eye causeth sorrow: but a prating fool
shall fall.
Mischief is here said to attend, 1. Politic, designing, self-disguising
sinners: He that winks with the eye, as if he took no notice of you,
when at the same time he is watching an opportunity to do you an ill
turn, that makes signs to his accomplices when to come into assist him
in executing his wicked projects, which are all carried on by trick and
artifice, causes sorrow both to others and to himself. Ingenuity will
be no excuse for iniquity, but the sinner must either repent or do
worse, either rue it or be ruined by it. 2. Public, silly,
self-exposing sinners: A prating fool, whose sins go before unto
judgment, shall fall, as was said before, v. 8. But his case is less
dangerous of the two, and, though he destroys himself, he does not
create so much sorrow to others as he that winks with his eyes. The dog
that bites is not always the dog that barks.
11 The mouth of a righteous man is a well of life: but violence
covereth the mouth of the wicked.
See here, 1. How industrious a good man is, by communicating his
goodness, to do good with it: His mouth, the outlet of his mind, is a
well of life; it is a constant spring, whence issues good discourse for
the edification of others, like streams that water the ground and make
it fruitful, and for their consolation, like streams that quench the
thirst of the weary traveller. It is like a well of life, that is pure
and clean, not only not poisoned, but not muddled, with any corrupt
communication. 2. How industrious a bad man is, by concealing his
badness, to do hurt with it: The mouth of the wicked covers violence,
disguises the designed mischief with professions of friendship, that it
may be carried on the more securely and effectually, as Joab kissed and
killed, Judas kissed and betrayed; this is his sin, to which the
punishment answers (v. 6): Violence covers the mouth of the wicked;
what he got by violence shall by violence be taken from him, Job v. 4,
5.
12 Hatred stirreth up strifes: but love covereth all sins.
Here is, 1. The great mischief-maker, and that is malice. Even where
there is no manifest occasion of strife, yet hatred seeks occasion and
so stirs it up and does the devil's work. Those are the most spiteful
ill-natured people that can be who take a pleasure in setting their
neighbours together by the ears, by tale-bearing, evil surmises, and
misrepresentations, blowing up the sparks of contention, which had lain
buried, into a flame, at which, with an unaccountable pleasure, they
warm their hands. 2. The great peace-maker, and that is love, which
covers all sins, that is, the offences among relations which occasion
discord. Love, instead of proclaiming and aggravating the offence,
conceals and extenuates it as far as it is capable of being concealed
and extenuated. Love will excuse the offence which we give through
mistake and unadvisedly; when we are able to say that there was no ill
intended, but it was an oversight, and we love our friend
notwithstanding, this covers it. It will also overlook the offence that
is given us, and so cover it, and make the best of it: by this means
strife is prevented, or, if begun, peace is recovered and restored
quickly. The apostle quotes this, 1 Pet. iv. 8. Love will cover a
multitude of sins.
13 In the lips of him that hath understanding wisdom is found: but a
rod is for the back of him that is void of understanding.
Observe, 1. Wisdom and grace are the honour of good men: He that has
understanding, that good understanding which those have that do the
commandments, wisdom is found in his lips, that is, it is discovered to
be there, and consequently that he has within a good treasure of it,
and it is derived thence for the benefit of others. It is a man's
honour to have wisdom, but much more to be instrumental to make others
wise. 2. Folly and sin are the shame of bad men: A rod is for the back
of him that is void of understanding--of him that wants a heart; he
exposes himself to the lashes of his own conscience, to the scourges of
the tongue, to the censures of the magistrate, and to the righteous
judgments of God. Those that foolishly and wilfully go on in wicked
ways are preparing rods for themselves, the marks of which will be
their perpetual disgrace.
14 Wise men lay up knowledge: but the mouth of the foolish is near
destruction.
Observe, 1. It is the wisdom of the wise that they treasure up a stock
of useful knowledge, which will be their preservation: Wisdom is
therefore found in their lips (v. 13), because it is laid up in their
hearts, out of which store, like the good householder, they bring
things new and old. Whatever knowledge may be at any time useful to us
we must lay it up, because we know not but some time or other we may
have occasion for it. We must continue laying up as long as we live;
and be sure to lay it up safely, that it may not be to seek when we
want it. 2. It is the folly of fools that they lay up mischief in their
hearts, which is ready to them in all they say, and works terror and
destruction both to others and to themselves. They love devouring words
(Ps. lii. 4), and these come uppermost. Their mouth is near
destruction, having the sharp arrows of bitter words always at hand to
throw about.
15 The rich man's wealth is his strong city: the destruction of the
poor is their poverty.
This may be taken two ways:--1. As a reason why we should be diligent
in our business, that we may avoid that sinking dispiriting uneasiness
which attends poverty, and may enjoy the benefit and comfort which
those have that are beforehand in the world. Taking pains is really the
way to make ourselves and our families easy. Or, rather, 2. As a
representation of the common mistakes both of rich and poor, concerning
their outward condition. (1.) Rich people think themselves happy
because they are rich; but it is their mistake: The rich man's wealth
is, in his own conceit, his strong city, whereas the worst of evils it
is too weak and utterly insufficient to protect them from. It will
prove that they are not so safe as they imagine; nay, their wealth may
perhaps expose them. (2.) Poor people think themselves undone because
they are poor; but it is their mistake: The destruction of the poor is
their poverty; it sinks their spirits, and ruins all their comforts;
whereas a man may live very comfortably, though he has but a little to
live on, if he be but content, and keep a good conscience, and live by
faith.
16 The labour of the righteous tendeth to life: the fruit of the wicked
to sin.
Solomon here confirms what his father had said (Ps. xxxvii. 16), A
little that a righteous man has is better than the riches of many
wicked. 1. Perhaps a righteous man has no more than what he works hard
for; he eats only the labour of his hands, but that labour tends to
life; he aims at nothing but to get an honest livelihood, covets not to
be rich and great, but is willing to live and maintain his family. Nor
does it tend only to his own life, but he would enable himself to do
good to others; he labours that he may have to give (Eph. iv. 28); all
his business turns to some good account or other. Or it may be meant of
his labour in religion; he takes most pains in that which has a
tendency to eternal life; he sows to the Spirit, that he may reap life
everlasting. 2. Perhaps a wicked man's wealth is fruit which he did not
labour for, but came easily by, but it tends to sin. He makes it the
food and fuel of his lusts, his pride and luxury; he gets hurt with it
and not good; he gets hurt by it and is hardened by it in his wicked
ways. The things of this world are good or evil, life or death, as they
are used, and as those are that have them.
17 He is in the way of life that keepeth instruction: but he that
refuseth reproof erreth.
See here, 1. That those are in the right that do not only receive
instruction, but retain it, that do not let it slip through
carelessness, as most do, nor let it go to those that would rob them of
it, that keep instruction safely, keep it pure and entire, keep it for
their own use, that they may govern themselves by it, keep it for the
benefit of others, that they may instruct them; those that do so are in
the way of life, the way that has true comfort in it and eternal life
at the end of it. 2. That those are in the wrong that do not only not
receive instruction, but wilfully and obstinately refuse it when it is
offered them. They will not be taught their duty because it discovers
their faults to them; that instruction which carries reproof in it they
have a particular aversion to, and certainly they err; it is a sign
that they err in judgment, and have false notions of good and evil; it
is a cause of their erring in conversation. The traveller that has
missed his way, and cannot bear to be told of it and shown the right
way, must needs err still, err endlessly; he certainly misses the way
of life.
The Proper of the Use of the Tongue.
18 He that hideth hatred with lying lips, and he that uttereth a
slander, is a fool.
Observe here, Malice is folly and wickedness. 1. It is so when it is
concealed by flattery and dissimulation: He is a fool, though he may
think himself a politician, that hides hatred with lying lips, lest, if
it break out, he should be ashamed before men and should lose the
opportunity of gratifying his malice. Lying lips are bad enough of
themselves, but have a peculiar malignity in them when they are made a
cloak of maliciousness. But he is a fool who thinks to hide any thing
from God. 2. It is no better when it is vented in spiteful and
mischievous language: He that utters slander is a fool too, for God
will sooner or later bring forth that righteousness as the light which
he endeavours to cloud, and will find an expedient to roll the reproach
away.
19 In the multitude of words there wanteth not sin: but he that
refraineth his lips is wise.
We are here admonished concerning the government of the tongue, that
necessary duty of a Christian. 1. It is good to say little, because in
the multitude of words there wanteth not sin, or sin doth not cease.
Usually, those that speak much speak much amiss, and among many words
there cannot but be many idle words, which they must shortly give an
account of. Those that love to hear themselves talk do not consider
what work they are making for repentance; for that will be wanted, and
first or last will be had, where there wanteth not sin. 2. It is
therefore good to keep our mouth as with a bridle: He that refrains his
lips, that often checks himself, suppresses what he has thought, and
holds in that which would transpire, is a wise man; it is an evidence
of his wisdom, and he therein consults his own peace. Little said is
soon amended, Amos v. 13; Jam. i. 19.
20 The tongue of the just is as choice silver: the heart of the wicked
is little worth. 21 The lips of the righteous feed many: but fools
die for want of wisdom.
We are here taught how to value men, not by their wealth and preferment
in the world, but by their virtue.
I. Good men are good for something. Though they may be poor and low in
the world, and may not have power and riches to do good with, yet, as
long as they have a mouth to speak, that will make them valuable and
useful, and upon that account we must honour those that fear the Lord,
because out of the good treasure of their heart they bring forth good
things. 1. This makes them valuable: The tongue of the just is as
choice silver; they are sincere, freed from the dross of guile and evil
design. God's words are compared to silver purified (Ps. xii. 6), for
they may be relied on; and such are the words of just men. They are of
weight and worth, and will enrich those that hear them with wisdom,
which is better than choice silver. 2. It makes them useful: The lips
of the righteous feed many; for they are full of the word of God, which
is the bread of life, and that sound doctrine wherewith souls are
nourished up. Pious discourse is spiritual food to the needy, to the
hungry.
II. Bad men are good for nothing. 1. One can get no good by them: The
heart of the wicked is little worth, and therefore that which comes out
of the abundance of his heart cannot be worth much. His principles, his
notions, his thoughts, his purposes, and all the things that fill him,
and affect him, are worldly and carnal, and therefore of no value. He
that is of the earth speaks of the earth, and neither understands nor
relishes the things of God, John iii. 31; 1 Cor. ii. 14. The wicked man
pretends that, though he does not talk of religion as the just do, yet
he has it within him, and thanks God that his heart is good; but he
that searches the heart here says the contrary: It is nothing worth. 2.
One can do no good to them. While many are fed by the lips of the
righteous, fools die for want of wisdom; and fools indeed they are to
die for want of that which they might so easily come by. Fools die for
want of a heart (so the word is); they perish for want of consideration
and resolution; they have no heart to do any thing for their own good.
While the righteous feed others fools starve themselves.
The Advantages of the Righteous.
22 The blessing of the Lord, it maketh rich, and he addeth no sorrow
with it.
Worldly wealth is that which most men have their hearts very much upon,
but they generally mistake both in the nature of the thing they desire
and in the way by which they hope to obtain it; we are therefore told
here, 1. What that wealth is which is indeed desirable, not having
abundance only, but having it and no sorrow with it, no disquieting
care to get and keep it, no vexation of spirit in the enjoyment of it,
no tormenting grief for the loss of it, no guilt contracted by the
abuse of it--to have it and to have a heart to take the comfort of it,
to do good with it and to serve God with joyfulness and gladness of
heart in the use of it. 2. Whence this desirable wealth is to be
expected, not by making ourselves drudges to the world (Ps. cxxvii. 2),
but by the blessing of God. It is this that makes rich and adds no
sorrow; what comes from the love of God has the grace of God for its
companion, to preserve the soul from those turbulent lusts and passions
of which, otherwise, the increase of riches is commonly the incentive.
He had said (v. 4), The hand of the diligent makes rich, as a means;
but here he ascribes it to the blessing of the Lord; but that blessing
is upon the hand of the diligent. It is thus in spiritual riches.
Diligence in getting them is our duty, but God's blessing and grace
must have all the glory of that which is acquired, Deut. viii. 17, 18.
23 It is as sport to a fool to do mischief: but a man of understanding
hath wisdom.
Here is, 1. Sin exceedingly sinful: It is as laughter to a fool to do
mischief; it is as natural to him, and as pleasant, as it is to a man
to laugh. Wickedness is his Isaac (that is the word here); it is his
delight, his darling, and that in which he pleases himself. He makes a
laughing matter of sin. When he is warned not to sin, from the
consideration of the law of God and the revelation of his wrath against
sin, he makes a jest of the admonition, and laughs at the shaking of
the spear; when he has sinned, instead of sorrowing for it, he boasts
of it, ridicules reproofs, and laughs away the convictions of his own
conscience, ch. xiv. 9. 2. Wisdom exceedingly wise, for it carries
along with it the evidence of its own excellency; it may be predicated
of itself, and this is encomium enough; you need say no more in praise
of a man of understanding than this, "He is an understanding man; he
has wisdom; he is so wise as not to do mischief, or if he has, through
oversight, offended, he is so wise as not to make a jest of it." Or, to
pronounce wisdom wise indeed, read it thus: As it is a sport to a fool
to do mischief, so it is to a man of understanding to have wisdom and
to show it. Besides the future recompence, a good man has as much
present pleasure in the restraints and exercises of religion as sinners
can pretend to in the liberties and enjoyments of sin, and much more,
and much better.
24 The fear of the wicked, it shall come upon him: but the desire of
the righteous shall be granted. 25 As the whirlwind passeth, so is
the wicked no more: but the righteous is an everlasting foundation.
It is here said, and said again, to the righteous, that it shall be
well with them, and to the wicked, Woe to them; and these are set the
one over against the other, for their mutual illustration.
I. It shall be as ill with the wicked as they can fear, and as well
with the righteous as they can desire. 1. The wicked, it is true, buoy
themselves up sometimes in their wickedness with vain hopes which will
deceive them, but at other times they cannot but be haunted with just
fears, and those fears shall come upon them; the God they provoke will
be every whit as terrible as they, when they are under their greatest
damps, apprehend him to be. As is thy fear, so is thy wrath, Ps. xc.
11. Wicked men fear the punishment of sin, but they have not wisdom to
improve their fears by making their escape, and so the thing they
feared comes upon them, and their present terrors are earnests of their
future torments. 2. The righteous, it is true, sometimes have their
fears, but their desire is towards the favour of God and a happiness in
him, and that desire shall be granted. According to their faith, not
according to their fear, it shall be unto them, Ps. xxxvii. 4.
II. The prosperity of the wicked shall quickly end, but the happiness
of the righteous shall never end, v. 25. The wicked make a great noise,
hurry themselves and others, like a whirlwind, which threatens to bear
down all before it; but, like a whirlwind, they are presently gone, and
they pass irrecoverably; they are no more; all about them are quiet and
glad when the storm is over, Ps. xxxvii. 10, 36; Job xx. 5. The
righteous, on the contrary, make no show; they lie hid, like a
foundation, which is low and out of sight, but they are fixed in their
resolution to cleave to God, established in virtue, and they shall be
an everlasting foundation, immovably good. He that is holy shall be
holy still and immovably happy; his hope is built on a rock, and
therefore not shocked by the storm, Matt. vii. 24. The righteous is the
pillar of the world (so some read it); the world stands for their
sakes; the holy seed is the substance thereof.
The Righteous Exclusively Happy.
26 As vinegar to the teeth, and as smoke to the eyes, so is the
sluggard to them that send him.
Observe, 1. Those that are of a slothful disposition, that love their
ease and cannot apply their minds to any business, are not fit to be
employed, no, not so much as to be sent on an errand, for they will
neither deliver a message with any care nor make any haste back. Such
therefore are very unmeet to be ministers, Christ's messengers; he will
not own the sending forth of sluggards into his harvest. 2. Those that
are guilty of so great an oversight as to entrust such with any affair,
and put confidence in them, will certainly have vexation with them. A
slothful servant is to his master as uneasy and troublesome as vinegar
to the teeth and smoke to the eyes; he provokes his passion, as vinegar
sets the teeth on edge, and occasions him grief to see his business
neglected and undone, as smoke sets the eyes a weeping.
27 The fear of the Lord prolongeth days: but the years of the wicked
shall be shortened. 28 The hope of the righteous shall be gladness:
but the expectation of the wicked shall perish.
Observe, 1. Religion lengthens men's lives and crowns their hopes. What
man is he that loves life? Let him fear God, and that will secure him
from many things that would prejudice his life, and secure to him life
enough in this world and eternal life in the other; the fear of the
Lord will add days more than was expected, will add them endlessly,
will prolong them to the days of eternity. What man is he that would
see good days? Let him be religious, and then his days shall not only
be many, but happy, very happy as well as very many, for the hope of
the righteous shall be gladness; they shall have what they hope for, to
their unspeakable satisfaction. It is something future and unseen that
they place their happiness in (Rom. viii. 24, 25), not what they have
in hand, but what they have in hope, and their hope will shortly be
swallowed up in fruition, and it will be their everlasting gladness.
Enter thou into the joy of thy Lord. 2. Wickedness shortens men's
lives, and frustrates their hopes: The years of the wicked, that are
spent in the pleasures of sin and the drudgery of the world, shall be
shortened. Cut down the trees that cumber the ground. And whatever
comfort or happiness a wicked man promises himself, in this world or
the other, he will be frustrated; for the expectation of the wicked
shall perish; his hope shall be turned into endless despair.
29 The way of the Lord is strength to the upright: but destruction
shall be to the workers of iniquity. 30 The righteous shall never be
removed: but the wicked shall not inhabit the earth.
These two verses are to the same purport with those next before,
intimating the happiness of the godly and the misery of the wicked; it
is necessary that this be inculcated upon us, so loth are we to believe
and consider it. 1. Strength and stability are entailed upon integrity:
The way of the Lord (the providence of God, the way in which he walks
towards us) is strength to the upright, confirms him in his
uprightness. All God's dealings with him, merciful and afflictive,
serve to quicken him to his duty and animate him against his
discouragements. Or the way of the Lord (the way of godliness, in which
he appoints us to walk) is strength to the upright; the closer we keep
to that way, the more our hearts are enlarged to proceed in it, the
better fitted we are both for services and sufferings. A good
conscience, kept pure from sin, gives a man boldness in a dangerous
time, and constant diligence in duty makes a man's work easy in a busy
time. The more we do for God the more we may do, Job xvii. 9. That joy
of the Lord which is to be found only in the way of the Lord will be
our strength (Neh. viii. 10), and therefore the righteous shall never
be removed. Those that have an established virtue have an established
peace and happiness which nothing can rob them of; they have an
everlasting foundation, v. 25. 2. Ruin and destruction are the certain
consequences of wickedness. The wicked shall not only not inherit the
earth, though they lay up their treasure in it, but they shall not so
much as inhabit the earth; God's judgments will root them out.
Destruction, swift and sure destruction, shall be to the workers of
iniquity, destruction from the presence of the Lord and the glory of
his power. Nay, that way of the Lord which is the strength of the
upright is consumption and terror to the workers of iniquity; the same
gospel which to the one is a savour of life unto life to the other is a
savour of death unto death; the same providence, like the same sun,
softens the one and hardens the other, Hos. xiv. 9.
31 The mouth of the just bringeth forth wisdom: but the froward tongue
shall be cut out. 32 The lips of the righteous know what is
acceptable: but the mouth of the wicked speaketh frowardness.
Here, as before, men are judged of, and, accordingly, are justified or
condemned, by their words, Matt. xii. 37. 1. It is both the proof and
the praise of a man's wisdom and goodness that he speaks wisely and
well. A good man, in his discourse, brings forth wisdom for the benefit
of others. God gives him wisdom as a reward of his righteousness (Eccl.
ii. 26), and he, in gratitude for that gift and justice to the giver,
does good with it, and with his wise and pious discourses edifies many.
He knows what is acceptable, what discourse will be pleasing to God
(for that is it that he studies more than to oblige the company), and
what will be agreeable both to the speaker and to the hearers, what
will become him and benefit them, and that he will speak. 2. It is the
sin, and will be the ruin, of a wicked man, that he speaks wickedly
like himself. The mouth of the wicked speaks frowardness, that which is
displeasing to God and provoking to those he converses with; and what
is the issue of it? Why, the froward tongue shall be cut out, as surely
as the flattering one, Ps. xii. 3.
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P R O V E R B S
CHAP. XI.
Weighty Sayings.
1 A false balance is abomination to the Lord: but a just weight is his
delight.
As religion towards God is a branch of universal righteousness (he is
not an honest man that is not devout), so righteousness towards men is
a branch of true religion, for he is not a godly man that is not
honest, nor can he expect that his devotion should be accepted; for, 1.
Nothing is more offensive to God than deceit in commerce. A false
balance is here put for all manner of unjust and fraudulent practices
in dealing with any person, which are all an abomination to the Lord,
and render those abominable to him that allow themselves in the use of
such accursed arts of thriving. It is an affront to justice, which God
is the patron of, as well as a wrong to our neighbour, whom God is the
protector of. Men make light of such frauds, and think there is no sin
in that which there is money to be got by, and, while it passes
undiscovered, they cannot blame themselves for it; a blot is no blot
till it is hit, Hos. xii. 7, 8. But they are not the less an
abomination to God, who will be the avenger of those that are defrauded
by their brethren. 2. Nothing is more pleasing to God than fair and
honest dealing, nor more necessary to make us and our devotions
acceptable to him: A just weight is his delight. He himself goes by a
just weight, and holds the scale of judgment with an even hand, and
therefore is pleased with those that are herein followers of him. A
balance cheats, under pretence of doing right most exactly, and
therefore is the greater abomination to God.
2 When pride cometh, then cometh shame: but with the lowly is wisdom.
Observe, 1. How he that exalts himself is here abased, and contempt put
upon him. When pride comes then comes shame. Pride is a sin which men
have reason to be themselves ashamed of; it is a shame to a man who
springs out of the earth, who lives upon alms, depends upon God, and
has forfeited all he has, to be proud. It is a sin which others cry out
shame on and look upon with disdain; he that is haughty makes himself
contemptible; it is a sin for which God often brings men down, as he
did Nebuchadnezzar and Herod, whose ignominy immediately attended their
vain-glory; for God resists the proud, contradicts them, and
counterworks them, in the thing they are proud of, Isa. ii. 11, &c. 2.
How he that humbles himself is here exalted, and a high character is
given him. As with the proud there is folly, and will be shame, so with
the lowly there is wisdom, and will be honour, for a man's wisdom gains
him respect and makes his face to shine before men; or, if any be so
base as to trample upon the humble, God will give them grace which will
be their glory. Considering how safe, and quiet, and easy, those are
that are of a humble spirit, what communion they have with God and
comfort in themselves, we will say, With the lowly is wisdom.
Advantages of the Righteous.
3 The integrity of the upright shall guide them: but the perverseness
of transgressors shall destroy them.
It is not only promised that God will guide the upright, and threatened
that he will destroy the transgressors, but, that we may be the more
fully assured of both, it is here represented as if the nature of the
thing were such on both sides that it would do it itself. 1. The
integrity of an honest man will itself be his guide in the way of duty
and the way of safety. His principles are fixed, his rule is certain,
and therefore his way is plain; his sincerity keeps him steady, and he
needs not tack about every time the wind turns, having no other end to
drive at than to keep a good conscience. Integrity and uprightness will
preserve men, Ps. xxv. 21. 2. The iniquity of a bad man will itself be
his ruin. As the plainness of a good man will be his protection, though
he is ever so much exposed, so the perverseness of sinners will be
their destruction, though they think themselves ever so well fortified.
They shall fall into pits of their own digging, ch. v. 22.
4 Riches profit not in the day of wrath: but righteousness delivereth
from death.
Note, 1. The day of death will be a day of wrath. It is a messenger of
God's wrath; therefore when Moses had meditated on man's mortality he
takes occasion thence to admire the power of God's anger, Ps. cx. 11.
It is a debt owing, not to nature, but to God's justice. After death
the judgment, and that is a day of wrath, Rev. vi. 17. 2. Riches will
stand men in no stead that day. They will neither put by the stroke nor
ease the pain, much less take out the sting; what profit will this
world's birth-rights be of then? In the day of public judgments riches
often expose men rather than protect them, Ezek. vii. 19. 3. It is
righteousness only that will deliver from the evil of death. A good
conscience will make death easy, and take off the terror of it; it is
the privilege of the righteous only not to be hurt of the second death,
and so not much hurt by the first.
5 The righteousness of the perfect shall direct his way: but the wicked
shall fall by his own wickedness. 6 The righteousness of the upright
shall deliver them: but transgressors shall be taken in their own
naughtiness.
These two verses are, in effect, the same, and both to the same purport
with v. 3. For the truths are here of such certainty and weight that
they cannot be too often inculcated. Let us govern ourselves by these
principles.
I. That the ways of religion are plain and safe, and in them we may
enjoy a holy security. A living principle of honesty and grace will be,
1. Our best direction in the right way, in every doubtful case to say
to us, This is the way, walk in it. He that acts without a guide looks
right on and sees his way before him. 2. Our best deliverance from
every false way: The righteousness of the upright shall be armour of
proof to them, to deliver them from the allurements of the devil and
the world, and from their menaces.
The ways of wickedness are dangerous and destructive: The wicked shall
fail into misery and ruin by their own wickedness, and be taken in
their own naughtiness as in a snare. O Israel! thou hast destroyed
thyself. Their sin will be their punishment; that very thing by which
they contrived to shelter themselves will make against them.
7 When a wicked man dieth, his expectation shall perish: and the hope
of unjust men perisheth.
Note, 1. Even wicked men, while they live, may keep up a confident
expectation of a happiness when they die, or at least a happiness in
this world. The hypocrite has his hope, in which he wraps himself as
the spider in her web. The worldling expects great matters from his
wealth; he calls it goods laid up for many years, and hopes to take his
ease in it and to be merry; but in death their expectation will be
frustrated: the worldling must leave this world which he expected to
continue in and the hypocrite will come short of that world which he
expected to remove to, Job xxvii. 8. 2. It will be the great
aggravation of the misery of wicked people that their hopes will sink
into despair just when they expect them to be crowned with fruition.
When a godly man dies his expectations are out-done, and all his fears
vanish; but when a wicked man dies his expectations are dashed, dashed
to pieces; in that very day his thoughts perish with which he had
pleased himself, his hopes vanish.
8 The righteous is delivered out of trouble, and the wicked cometh in
his stead.
As always in death, so sometimes in life, the righteous are remarkably
favoured and the wicked crossed. 1. Good people are helped out of the
distresses which they thought themselves lost in, and their feet are
set in a large room, Ps. lxvi. 12; xxxiv. 19. God has found out a way
to deliver his people even when they have despaired and their enemies
have triumphed, as if the wilderness had shut them in. 2. The wicked
have fallen into the distresses which they thought themselves far from,
nay, which they had been instrumental to bring the righteous into, so
that they seem to come in their stead, as a ransom for the just.
Mordecai is saved from the gallows, Daniel from the lion's den, and
Peter from the prison; and their persecutors come in their stead. The
Israelites are delivered out of the Red Sea and the Egyptians drowned
in it. So precious are the saints in God's eye that he gives men for
them, Isa. xliii. 3, 4.
Common Truths.
9 An hypocrite with his mouth destroyeth his neighbour: but through
knowledge shall the just be delivered.
Here is, 1. Hypocrisy designing ill. It is not only the murderer with
his sword, but the hypocrite with his mouth, that destroys his
neighbour, decoying him into sin, or into mischief, by the specious
pretences of kindness and good-will. Death and life are in the power of
the tongue, but no tongue more fatal than the flattering tongue. 2.
Honesty defeating the design and escaping the snare: Through knowledge
of the devices of Satan shall the just be delivered from the snares
which the hypocrite has laid for him; seducers shall not deceive the
elect. By the knowledge of God, and the scriptures, and their own
hearts, shall the just be delivered from those that lie in wait to
deceive, and so to destroy, Rom. xvi. 18, 19.
10 When it goeth well with the righteous, the city rejoiceth: and when
the wicked perish, there is shouting. 11 By the blessing of the
upright the city is exalted: but it is overthrown by the mouth of the
wicked.
It is here observed,
I. That good men are generally well-beloved by their neighbours, but
nobody cares for wicked people. 1. It is true there are some few that
are enemies to the righteous, that are prejudiced against God and
godliness, and are therefore vexed to see good men in power and
prosperity; but all indifferent persons, even those that have no great
stock of religion themselves, have a good word for a good man; and
therefore when it goes well with the righteous, when they are advanced
and put into a capacity of doing good according to their desire, it is
so much the better for all about them, and the city rejoices. For the
honour and encouragement of virtue, and as it is the accomplishment of
the promise of God, we should be glad to see virtuous men prosper in
the world, and brought into reputation. 2. Wicked people may perhaps
have here and there a well-wisher among those who are altogether such
as themselves, but among the generality of their neighbours they get
ill-will; they may be feared, but they are not loved, and therefore
when they perish there is shouting; every body takes a pleasure in
seeing them disgraced and disarmed, removed out of places of trust and
power, chased out of the world, and wishes no greater loss may come to
the town, the rather because they hope the righteous may come in their
stead, as they into trouble instead of the righteous, v. 8. Let a sense
of honour therefore keep us in the paths of virtue, that we may live
desired and die lamented, and not be hissed off the stage, Job xxvii.
23; Ps. lii. 6.
II. That there is good reason for this, because those that are good do
good, but (as saith the proverb of the ancients) wickedness proceeds
from the wicked. 1. Good men are public blessings--Vir bonus est
commune bonum. By the blessing of the upright, the blessings with which
they are blessed, which enlarge their sphere of usefulness,--by the
blessings with which they bless their neighbours, their advice, their
example, their prayers, and all the instances of their serviceableness
to the public interest,--by the blessings with which God blesses others
for their sake,--by these the city is exalted and made more comfortable
to the inhabitants, and more considerable among its neighbours. 2.
Wicked men are public nuisances, not only the burdens, but the plagues
of their generation. The city is overthrown by the mouth of the wicked,
whose evil communications corrupt good manners, are enough to debauch a
town, to ruin virtue in it, and bring down the judgments of God upon
it.
12 He that is void of wisdom despiseth his neighbour: but a man of
understanding holdeth his peace. 13 A talebearer revealeth secrets:
but he that is of a faithful spirit concealeth the matter.
I. Silence is here recommended as an instance of true friendship, and a
preservative of it, and therefore an evidence, 1. Of wisdom: A man of
understanding, that has rule over his own spirit, if he be provoked,
holds his peace, that he may neither give vent to his passion nor
kindle the passion of others by any opprobrious language or peevish
reflections. 2. Of sincerity: He that is of a faithful spirit, that is
true, not only to his own promise, but to the interest of his friend,
conceals every matter which, if divulged, may turn to the prejudice of
his neighbour.
II. This prudent friendly concealment is here opposed to two very bad
vices of the tongue:--1. Speaking scornfully of a man to his face: He
that is void of wisdom discovers his folly by this; he despises his
neighbour, calls him Raca, and Thou fool, upon the least provocation,
and tramples upon him as not worthy to be set with the dogs of his
flock. He undervalues himself who thus undervalues one that is made of
the same mould. 2. Speaking spitefully of a man behind his back: A
tale-bearer, that carries all the stories he can pick up, true or
false, from house to house, to make mischief and sow discord, reveals
secrets which he has been entrusted with, and so breaks the laws, and
forfeits all the privileges, of friendship and conversation.
14 Where no counsel is, the people fall: but in the multitude of
counsellors there is safety.
Here is, 1. The bad omen of a kingdom's ruin: Where no counsel is, no
consultation at all, but every thing done rashly, or no prudent
consultation for the common good, but only caballing for parties and
divided interests, the people fall, crumble into factions, fall to
pieces, fall together by the ears, and fall an easy prey to their
common enemies. Councils of war are necessary to the operations of war;
two eyes see more than one; and mutual advice is in order to mutual
assistance. 2. The good presage of a kingdom's prosperity: In the
multitude of counsellors, that see their need one of another, and act
in concert and with concern for the public welfare, there is safety;
for what prudent methods one discerns not another may. In our private
affairs we shall often find it to our advantage to advise with many; if
they agree in their advice, our way will be the more clear; if they
differ, we shall hear what is to be said on all sides, and be the
better able to determine.
The Rewards of Righteousness.
15 He that is surety for a stranger shall smart for it: and he that
hateth suretiship is sure.
Here we are taught, 1. In general, that we may not use our estates as
we will (he that gave them to us has reserved to himself a power to
direct us how we shall use them, for they are not our own; we are but
stewards), and further that God in his law consults our interests and
teaches us that charity which begins at home, as well as that which
must not end there. There is a good husbandry which is good divinity,
and a discretion in ordering our affairs which is part of the character
of a good man, Ps. cxii. 5. Every man must be just to his family, else
he is not true to his stewardship. 2. In particular, that we must not
enter rashly into suretiship, (1.) Because there is danger of bringing
ourselves into trouble by it, and our families too when we are gone: He
that is surety for a stranger, for any one that asks him and promises
him to be bound for him another time, for one whose person perhaps he
knows, and thinks he knows his circumstances, but is mistaken, he shall
smart for it. Contritione conteretur--he shall be certainly and sadly
crushed and broken by it, and perhaps become a bankrupt. Our Lord Jesus
was surety for us when we were strangers, nay, enemies, and he smarted
for it; it pleased the Lord to bruise him. (2.) Because he that
resolves against all such suretiship keeps upon sure grounds, which a
man may do if he take care not to launch out any further into business
than his own credit will carry him, so that he needs not ask others to
be bound for him.
16 A gracious woman retaineth honour: and strong men retain riches.
Here, 1. It is allowed that strong men retain riches, that those who
bustle in the world, who are men of spirit and interest, and are able
to make their part good against all who stand in their way, are likely
to keep what they have and to get more, while those who are weak are
preyed upon by all about them. 2. It is taken for granted that a
gracious woman is as solicitous to preserve her reputation for wisdom
and modesty, humility and courtesy, and all those other graces that are
the true ornaments of her sex, as strong men are to secure their
estates; and those women who are truly gracious will, in like manner,
effectually secure their honour by their prudence and good conduct. A
gracious woman is as honourable as a valiant man and her honour is as
sure.
17 The merciful man doeth good to his own soul: but he that is cruel
troubleth his own flesh.
It is a common principle, Every one for himself. Proximus egomet
mihi--None so near to me as myself. Now, if this be rightly understood,
it will be a reason for the cherishing of gracious dispositions in
ourselves and the crucifying of corrupt ones. We are friends or enemies
to ourselves, even in respect of present comfort, according as we are
or are not governed by religious principles. 1. A merciful, tender,
good humoured man, does good to his own soul, makes and keeps himself
easy. He has the pleasure of doing his duty, and contributing to the
comfort of those that are to him as his own soul; for we are members
one of another. He that waters others with his temporal good things
shall find that God will water him with his spiritual blessings, which
will do the best good to his own soul. See Isa. lviii. 7, &c. If thou
hide not thy eyes from thy own flesh, but do good to others, as to
thyself, if thou do good with thy own soul and draw that out to the
hungry, thou wilt do good to thy own soul; for the Lord shall satisfy
thy soul and make fat thy bones. Some make it part of the character of
a merciful man, that he will make much of himself; that disposition
which inclines him to be charitable to others will oblige him to allow
himself also that which is convenient and to enjoy the good of all his
labour. We may by the soul understand the inward man, as the apostle
calls it, and then it teaches us that the first and great act of mercy
is to provide well for our own souls the necessary supports of the
spiritual life. 2. A cruel, froward, ill-natured man, troubles his own
flesh, and so his sin becomes his punishment; he starves and dies for
want of what he has, because he has not a heart to use it either for
the good of others of for his own. He is vexatious to his nearest
relations, that are, and should be, to him as his own flesh, Eph. v.
29. Envy, and malice, and greediness of the world, are the rottenness
of the bones and the consumption of the flesh.
18 The wicked worketh a deceitful work: but to him that soweth
righteousness shall be a sure reward.
Note, 1. Sinners put a most fatal cheat upon themselves: The wicked
works a deceitful work, builds himself a house upon the sand, which
will deceive him when the storm comes, promises himself that by his sin
which he will never gain; nay, it is cutting his throat when it smiles
upon him. Sin deceived me, and by it slew me. 2. Saints lay up the best
securities for themselves: He that sows righteousness, that is good,
and makes it his business to do good, with an eye to a future
recompence, he shall have a sure reward; it is made as sure to him as
eternal truth can make it. If the seedness fail not, the harvest shall
not, Gal. vi. 8.
19 As righteousness tendeth to life: so he that pursueth evil pursueth
it to his own death.
It is here shown that righteousness, not only by the divine judgment,
will end in life, and wickedness in death, but that righteousness, in
its own nature, has a direct tendency to life and wickedness to death.
1. True holiness is true happiness; it is a preparative for it, a
pledge and earnest of it. Righteousness inclines, disposes, and leads,
the soul to life. 2. In like manner, those that indulge themselves in
sin are fitting themselves for destruction. The more violent a man is
in sinful pursuits the more eagerly bent he is upon his own
destruction; he awakens it when it seemed to slumber and hastens it
when it seemed to linger.
Weighty Sayings.
20 They that are of a froward heart are abomination to the Lord: but
such as are upright in their way are his delight.
It concerns us to know what God hates and what he loves, that we may
govern ourselves accordingly, may avoid his displeasure and recommend
ourselves to his favour. Now here we are told, 1. That nothing is more
offensive to God than hypocrisy and double-dealing, for these are
signified by the word which we translate frowardness, pretending
justice, but intending wrong, walking in crooked ways, to avoid
discovery. Those are of a froward heart who act in contradiction to
that which is good, under a profession of that which is good, and such
are, more than any sinners, an abomination to the Lord, Isa. lxv. 5. 2.
That nothing is more pleasing to God than sincerity and plain-dealing:
Such as are upright in their way, such as aim and act with integrity,
such as have their conversation in the world in simplicity and godly
sincerity, not with fleshly wisdom, these God delights in, these he
even boasts of (Hast thou considered my servant Job?) and will have us
to admire. Behold an Israelite indeed!
21 Though hand join in hand, the wicked shall not be unpunished: but
the seed of the righteous shall be delivered.
Observe, 1. That confederacies in sin shall certainly be broken, and
shall not avail to protect the sinners: Though hand join in hand,
though there are many that concur by their practice to keep wickedness
in countenance, and engage to stand by one another in defending it
against all the attacks of virtue and justice,--though they are in
league for the support and propagation of it,--though wicked children
tread in the steps of their wicked parents, and resolve to keep up the
trade, in defiance of religion,--yet all this will not protect them
from the justice of God; they shall not be held guiltless; it will not
excuse them to say that they did as the most did and as their company
did; they shall not be unpunished; witness the flood that was brought
upon a whole world of ungodly men. Their number, and strength, and
unanimity in sin will stand them in no stead when the day of vengeance
comes. 2. That entails of religion shall certainly be blessed: The seed
of the righteous, that follow the steps of their righteousness, though
they may fall into trouble, shall, in due time, be delivered. Though
justice may come slowly to punish the wicked, and mercy may come slowly
to save the righteous, yet both will come surely. Sometimes the seed of
the righteous, though they are not themselves righteous, are delivered
for the sake of their godly ancestors, as Israel often, and the seed of
David.
22 As a jewel of gold in a swine's snout, so is a fair woman which is
without discretion.
By discretion here we must understand religion and grace, a true taste
and relish (so the word signifies) of the honours and pleasures that
attend an unspotted virtue; so that a woman without discretion is a
woman of a loose and dissolute conversation; and then observe, 1. It is
taken for granted here that beauty or comeliness of body is as a jewel
of gold, a thing very valuable, and, where there is wisdom and grace to
guard against the temptations of it, it is a great ornament, (Gratior
est pulchro veniens de corpore virtus--Virtue appears peculiarly
graceful when associated with beauty); but a foolish wanton woman, of a
light carriage, is fitly compared to a swine, though she be ever so
handsome, wallowing in the mire of filthy lusts, with which the mind
and conscience are defiled, and, though washed, returning to them. 2.
It is lamented that beauty should be so abused as it is by those that
have not modesty with it. It seems ill-bestowed upon them; it is quite
misplaced, as a jewel in a swine's snout, with which he roots in the
dunghill. If beauty be not guarded by virtue, the virtue is exposed by
the beauty. It may be applied to all other bodily endowments and
accomplishments; it is a pity that those should have them who have not
discretion to use them well.
23 The desire of the righteous is only good: but the expectation of the
wicked is wrath.
This tells us what the desire and expectation of the righteous and of
the wicked are and how they will prove, what they would have and what
they shall have. 1. The righteous would have good, only good; all they
desire is that it may go well with all about them; they wish no hurt to
any, but happiness to all; as to themselves, their desire is not to
gratify any evil lust, but to obtain the favour of a good God and to
preserve the peace of a good conscience; and good they shall have, that
good which they desire, Ps. xxxvii. 4. 2. The wicked would have wrath;
they desire the woeful day, that God's judgments may gratify their
passion and revenge, may remove those that stand in their way, and that
they may make an advantage to themselves by fishing in troubled waters;
and wrath they shall have, so shall their doom be. They expect and
desire mischief to others, but it shall return upon themselves; as they
loved cursing, they shall have enough of it.
The Praise of Liberality.
24 There is that scattereth, and yet increaseth; and there is that
withholdeth more than is meet, but it tendeth to poverty.
Note, 1. It is possible a man may grow rich by prudently spending what
he has, may scatter in works of piety, charity, and generosity, and yet
may increase; nay, by that means may increase, as the corn is increased
by being sown. By cheerfully using what we have our spirits are
exhilarated, and so fitted for the business we have to do, by minding
which closely what we have is increased; it gains a reputation which
contributes to the increase. But it is especially to be ascribed to
God; he blesses the giving hand, and so makes it a getting hand, 2 Cor.
ix. 20. Give, and it shall be given you. 2. It is possible a man may
grow poor by meanly sparing what he has, withholding more than is meet,
not paying just debts, not relieving the poor, not providing what is
convenient for the family, not allowing necessary expenses for the
preservation of the goods; this tends to poverty; it cramps men's
ingenuity and industry, weakens their interest, destroys their credit,
and forfeits the blessing of God: and, let men be ever so saving of
what they have, if God blast it and blow upon it, it comes to nothing.
A fire not blown shall consume it, Hag. i. 6, 9.
25 The liberal soul shall be made fat: and he that watereth shall be
watered also himself.
So backward we are to works of charity, and so ready to think that
giving undoes us, that we need to have it very much pressed upon us how
much it is for our own advantage to do good to others, as before, v.
17. 1. We shall have the comfort of it in our own bosoms: The liberal
soul, the soul of blessing, that prays for the afflicted and provides
for them, that scatters blessings with gracious lips and generous
hands, that soul shall be made fat with true pleasure and enriched with
more grace. 2. We shall have the recompence of it both from God and
man: He that waters others with the streams of his bounty shall be also
watered himself; God will certainly return it in the dews, in the
plentiful showers, of his blessing, which he will pour out, till there
be not room enough to receive it, Mal. iii. 10. Men that have any sense
of gratitude will return it if there be occasion; the merciful shall
find mercy and the kind be kindly dealt with. 3. We shall be enabled
still to do yet more good: He that waters, even he shall be as rain (so
some read it); he shall be recruited as the clouds are which return
after the rain, and shall be further useful and acceptable, as the rain
to the new-mown grass. He that teaches shall learn (so the Chaldee
reads it); he that uses his knowledge in teaching others shall himself
be taught of God; to him that has, and uses what he has, more shall be
given.
26 He that withholdeth corn, the people shall curse him: but blessing
shall be upon the head of him that selleth it.
See here, 1. What use we are to make of the gifts of God's bounty; we
must not hoard them up merely for our own advantage, that we may be
enriched by them, but we must bring them forth for the benefit of
others, that they may be supported and maintained by them. It is a sin,
when corn is dear and scarce, to withhold it, in hopes that it will
still grow dearer, so to keep up and advance the market, when it is
already so high that the poor suffer by it; and at such a time it is
the duty of those that have stocks of corn by them to consider the
poor, and to be willing to sell at the market-price, to be content with
moderate profit, and not aim to make a gain of God's judgments. It is a
noble and extensive piece of charity for those that have stores
wherewithal to do it to help to keep the markets low when the price of
our commodities grows excessive. 2. What regard we are to have to the
voice of the people. We are not to think it an indifferent thing, and
not worth heeding, whether we have the ill will and word, or the good
will and word, of our neighbours, their prayers or their curses; for
here we are taught to dread their curses, and forego our own profit
rather than incur them; and to court their blessings, and be at some
expense to purchase them. Sometimes, vox populi est vox Dei--the voice
of the people is the voice of God.
The Folly and Misery of Sinners.
27 He that diligently seeketh good procureth favour: but he that
seeketh mischief, it shall come unto him.
Observe, 1. Those that are industrious to do good in the world get
themselves beloved both with God and man: He that rises early to that
which is good (so the word is), that seeks opportunities of serving his
friends and relieving the poor, and lays out himself therein, procures
favour. All about him love him, and speak well of him, and will be
ready to do him a kindness; and, which is better than that, better than
life, he has God's lovingkindness. 2. Those that are industrious to do
mischief are preparing ruin for themselves: It shall come unto them;
some time or other they will be paid in their own coin. And, observe,
seeking mischief is here set in opposition to seeking good; for those
that are not doing good are doing hurt.
28 He that trusteth in his riches shall fall: but the righteous shall
flourish as a branch.
Observe, 1. Our riches will fail us when we are in the greatest need:
He that trusts in them, as if they would secure him the favour of God
and be his protection and portion, shall fall, as a man who lays his
weight on a broken reed, which will not only disappoint him, but run
into his hand and pierce him. 2. Our righteousness will stand us in
stead when our riches fail us: The righteous shall then flourish as a
branch, the branch of righteousness, like a tree whose leaf shall not
wither, Ps. i. 3. Even in death, when riches fail men, the bones of the
righteous shall flourish as a herb, Isa. lxvi. 14. When those that take
root in the world wither those that are grafted into Christ and partake
of his root and fatness shall be fruitful and flourishing.
29 He that troubleth his own house shall inherit the wind: and the fool
shall be servant to the wise of heart.
Two extremes in the management of family-affairs are here condemned and
the ill consequences of them foretold:--1. Carefulness and carnal
policy, on the one hand. There are those that by their extreme
earnestness in pursuit of the world, their anxiety about their business
and fretfulness about their losses, their strictness with their
servants and their niggardliness towards their families, trouble their
own houses and give continual vexation to all about them; while others
think, by supporting factions and feuds in their families, which are
really a trouble to their houses, to serve some turn for themselves,
and either to get or to save by it. But they will both be disappointed;
they will inherit the wind. All they will get by these arts will not
only be empty and worthless as the wind, but noisy and troublesome,
vanity and vexation. 2. Carelessness and want of common prudence, on
the other. He that is a fool in his business, that either minds it not
or goes awkwardly about it, that has no contrivance and consideration,
no only loses his reputation and interest, but becomes a servant to the
wise in heart. He is impoverished, and forced to work for his living;
while those that manage wisely raise themselves, and come to have
dominion over him, and others like him. It is rational, and very fit,
that the fool should be servant to the wise in heart, and upon that
account, among others, we are bound to submit our wills to the will of
God, and to be subject to him, because we are fools and he is
infinitely wise.
30 The fruit of the righteous is a tree of life; and he that winneth
souls is wise.
This shows what great blessings good men are, especially those that are
eminently wise, to the places where they live, and therefore how much
to be valued. 1. The righteous are as trees of life; the fruits of
their piety and charity, their instructions, reproofs, examples, and
prayers, their interest in heaven, and their influence upon earth, are
like the fruits of that tree, precious and useful, contributing to the
support and nourishment of the spiritual life in many; they are the
ornaments of paradise, God's church on earth, for whose sake it stands.
2. The wise are something more; they are as trees of knowledge, not
forbidden, but commanded knowledge. He that is wise, by communicating
his wisdom, wins souls, wins upon them to bring them in love with God
and holiness, and so wins them over into the interests of God's kingdom
among men. The wise are said to turn many to righteousness, and that is
the same with winning souls here, Dan. xii. 3. Abraham's proselytes are
called the souls that he had gotten, Gen. xii. 5. Those that would win
souls have need of wisdom to know how to deal with them; and those that
do win souls show that they are wise.
31 Behold, the righteous shall be recompensed in the earth: much more
the wicked and the sinner.
This, I think, is the only one of Solomon's proverbs that has that note
of attention prefixed to it, Behold! which intimates that it contains
not only an evident truth, which may be beheld, but an eminent truth,
which must be considered. 1. Some understand both parts of a recompence
in displeasure: The righteous, if they do amiss, shall be punished for
their offences in this world; much more shall wicked people be punished
for theirs, which are committed, not through infirmity, but with a high
hand. If judgment begin at the house of God, what will become of the
ungodly? 1 Pet. iv. 17, 18; Luke xxiii. 31. 2. I rather understand it
of a recompence of reward to the righteous and punishment to sinners.
Let us behold providential retributions. There are some recompences in
the earth, in this world, and in the things of this world, which prove
that verily there is a God that judges in the earth (Ps. lviii. 11);
but they are not universal; many sins go unpunished in the earth, and
services unrewarded, which indicates that there is a judgment to come,
and that there will be more exact and full retributions in the future
state. Many times the righteous are recompensed for their righteousness
here in the earth, though that is not the principal, much less the only
reward either intended for them or intended by them; but whatever the
word of God has promised them, or the wisdom of God sees good for them,
they shall have in the earth. The wicked also, and the sinner, are
sometimes remarkably punished in this life, nations, families,
particular persons. And if the righteous, who do not deserve the least
reward, yet have part of their recompence here on earth, much more
shall the wicked, who deserve the greatest punishment, have part of
their punishment on earth, as an earnest of worse to come. Therefore
stand in awe and sin not. If those have two heavens that merit none,
much more shall those have two hells that merit both.
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P R O V E R B S
CHAP. XII.
Advantages of the Righteous.
1 Whoso loveth instruction loveth knowledge: but he that hateth reproof
is brutish.
We are here taught to try whether we have grace or no by enquiring how
we stand affected to the means of grace. 1. Those that have grace and
love it will delight in all the instructions that are given them by way
of counsel; admonition, or reproof, by the word or providence of God;
they will value a good education, and think it not a hardship, but a
happiness, to be under a strict and prudent discipline. Those that love
a faithful ministry, that value it, and sit under it with pleasure,
make it to appear that they love knowledge. 2. Those show themselves
not only void of grace, but void of common sense, that take it as an
affront to be told of their faults, and an imposition upon their
liberty to be put in mind of their duty: He that hates reproof is not
only foolish, but brutish, like the horse and the mule that have no
understanding, or the ox that kicks against the goad. Those that desire
to live in loose families and societies, where they may be under no
check, that stifle the convictions of their own consciences, and count
those their enemies that tell them the truth, are the brutish here
meant.
2 A good man obtaineth favour of the Lord: but a man of wicked devices
will he condemn.
Note, 1. We are really as we are with God. Those are happy, truly
happy, for ever happy, that obtain favour of the Lord, though the world
frown upon them, and they find little favour with men; for in God's
favour is life, and that is the fountain of all good. On the other hand
those are miserable whom he condemns, however men may applaud them, and
cry them up; whom he condemns he condemns to the second death. 2. We
are with God as we are with men, as we have our conversation in this
world. Our Father judges of his children very much by their conduct one
to another; and therefore a good man, that is merciful, and charitable,
and does good, draws out favour from the Lord by his prayers; but a
malicious man, that devises wickedness against his neighbours, he will
condemn, as unworthy of a place in his kingdom.
3 A man shall not be established by wickedness: but the root of the
righteous shall not be moved.
Note, 1. Though men may advance themselves by sinful arts, they cannot
by such arts settle and secure themselves; though they may get large
estates they cannot get such as will abide: A man shall not be
established by wickedness; it may set him in high places, but they are
slippery places, Ps. lxxiii. 18. That prosperity which is raised by sin
is built on the sand, and so it will soon appear. 2. Though good men
may have but little of the world, yet that little will last, and what
is honestly got will wear well: The root of the righteous shall not be
moved, though their branches may be shaken. Those that by faith are
rooted in Christ are firmly fixed; in him their comfort and happiness
are so rooted as never to be rooted up.
4 A virtuous woman is a crown to her husband: but she that maketh
ashamed is as rottenness in his bones.
Note, 1. He that is blessed with a good wife is as happy as if he were
upon the throne, for she is no less than a crown to him. A virtuous
woman, that is pious and prudent, ingenious and industrious, that is
active for the good of her family and looks well to the ways of her
household, that makes conscience of her duty in every relation, a woman
of spirit, that can bear crosses without disturbance, such a one owns
her husband for her head, and therefore she is a crown to him, not only
a credit and honour to him, as a crown is an ornament, but supports and
keeps up his authority in his family, as a crown is an ensign of power.
She is submissive and faithful to him and by her example teaches his
children and servants to be so too. 2. He that is plagued with a bad
wife is as miserable as if he were upon the dunghill; for she is no
better than rottenness in his bones, an incurable disease, besides that
she makes him ashamed. She that is silly and slothful, wasteful and
wanton, passionate and ill-tongued, ruins both the credit and comfort
of her husband. If he go abroad, his head is hung down, for his wife's
faults turn to his reproach. If he retire into himself, his heart is
sunk; he is continually uneasy; it is an affliction that preys much
upon the spirits.
5 The thoughts of the righteous are right: but the counsels of the
wicked are deceit.
Note, 1. The word of God is a discerner of the thoughts and intents of
the heart, and judges them. We mistake if we imagine that thoughts are
free. No, they are under the divine cognizance, and therefore under the
divine command. 2. We ought to be observers of the thoughts and intents
of our own hearts, and to judge of ourselves by them; for they are the
first-born of the soul, that have most of its image undisguised. Right
thoughts are a righteous man's best evidences, as nothing more
certainly proves a man wicked than wicked contrivances and designs. A
good man may have in his mind bad suggestions, but he does not indulge
them and harbour them till they are ripened into bad projects and
resolutions. 3. It is a man's honour to mean honestly, and to have his
thoughts right, though a word or action may be misplaced, or mistimed,
or at least misinterpreted. But it is a man's shame to lie always at
catch, to act with deceit, with trick and design, not only with a long
reach, but with an overreach.
6 The words of the wicked are to lie in wait for blood: but the mouth
of the upright shall deliver them.
In the foregoing verse the thoughts of the wicked and righteous were
compared; here their words, and those are as the abundance of the heart
is. 1. Wicked people speak mischief to their neighbours; and wicked
indeed those are whose words are to lie in wait for blood; their
tongues are swords to those that stand in their way, to good men whom
they hate and persecute. See an instance, Luke xx. 20, 21. 2. Good men
speak help to their neighbours: The mouth of the upright is ready to be
opened in the cause of those that are oppressed (ch. xxxi. 8), to plead
for them, to witness for them, and so to deliver them, particularly
those whom the wicked lie in wait for. A man may sometimes do a very
good work with one good word.
7 The wicked are overthrown, and are not: but the house of the
righteous shall stand.
We are here taught as before (v. 3 and ch. x. 25, 30), 1. That the
triumphing of the wicked is short. They may be exalted for a while, but
in a little time they are overthrown and are not; their trouble proves
their overthrow, and those who made a great show disappear, and their
place knows them no more. Turn the wicked, and they are not; they stand
in such a slippery place that the least touch of trouble brings them
down, like the apples of Sodom, which look fair, but touch them and
they go to dust. 2. That the prosperity of the righteous has a good
bottom and will endure. Death will remove them, but their house shall
stand, their families shall be kept up, and the generation of the
upright shall be blessed.
8 A man shall be commended according to his wisdom: but he that is of a
perverse heart shall be despised.
We are here told whence to expect a good name. Reputation is what most
have a high regard to and stand much upon. Now it is certain, 1. The
best reputation is that which attends virtue and serious piety, and the
prudent conduct of life: A man shall be commended by all that are wise
and good, in conformity to the judgment of God himself, which we are
sure is according to truth, not according to his riches or preferments,
his craft and subtlety, but according to his wisdom, the honesty of his
designs and the prudent choice of means to compass them. 2. The worst
reproach is that which follows wickedness and an opposition to that
which is good: He that is of a perverse heart, that turns aside to
crooked ways, and goes on frowardly in them, shall be despised.
Providence will bring him to poverty and contempt, and all that have a
true sense of honour will despise him as unworthy to be dealt with and
unfit to be trusted, as a blemish and scandal to mankind.
9 He that is despised, and hath a servant, is better than he that
honoureth himself, and lacketh bread.
Note, 1. It is the folly of some that they covet to make a great figure
abroad, take place, and take state, as persons of quality, and yet want
necessaries at home, and, if their debts were paid, would not be worth
a morsel of bread, nay, perhaps, pinch their bellies to put it on their
backs, that they may appear very gay, because fine feathers make fine
birds. 2. The condition and character of those is every way better who
content themselves in a lower sphere, where they are despised for the
plainness of their dress and the meanness of their post, that they may
be able to afford themselves, not only necessaries, but conveniences,
in their own houses, not only bread, but a servant to attend them and
take some of their work off their hands. Those that contrive to live
plentifully and comfortably at home are to be preferred before those
that affect nothing so much as to appear splendid abroad, though they
have not wherewithal to maintain their appearance, whose hearts are
unhumbled when their condition is low.
10 A righteous man regardeth the life of his beast: but the tender
mercies of the wicked are cruel.
See here, 1. To how great a degree a good man will be merciful; he has
not only a compassion for the human nature under its greatest
abasements, but he regards even the life of his beast, not only because
it is his servant, but because it is God's creature, and in conformity
to Providence, which preserves man and beast. The beasts that are under
our care must be provided for, must have convenient food and rest, must
in no case be abused or tyrannised over. Balaam was checked for beating
his ass. The law took care for oxen. Those therefore are unrighteous
men that are not just to the brute-creatures; those that are furious
and barbarous to them evidence, and confirm in themselves, a habit of
barbarity, and help to make the creation groan, Rom. viii. 22. 2. To
how great a degree a wicked man will be unmerciful; even his tender
mercies are cruel; that natural compassion which is in him, as a man,
is lost, and, by the power of corruption, is turned into
hard-heartedness; even that which they will have to pass for compassion
is really cruel, as Pilate's resolution concerning Christ the innocent,
I will chastise him and let him go. Their pretended kindnesses are only
a cover for purposed cruelties.
11 He that tilleth his land shall be satisfied with bread: but he that
followeth vain persons is void of understanding.
Note, 1. It is men's wisdom to mind their business and follow an honest
calling, for that is the way, by the blessing of God, to get a
livelihood: He that tills his land, of which he is either the owner or
the occupant, that keeps to his word and is willing to take pains, if
he do not raise an estate by it (what need is there of that?), yet he
shall be satisfied with bread, shall have food convenient for himself
and his family, enough to bear his charges comfortably through the
world. Even the sentence of wrath has this mercy in it, Thou shalt eat
bread, though it be in the sweat of thy face. Cain was denied this,
Gen. iv. 12. Be busy, and that is the true way to be easy. Keep thy
shop and thy shop will keep thee. Thou shalt eat the labour of thy
hands. 2. It is men's folly to neglect their business. Those are void
of understanding that do so, for then they fall in with idle companions
and follow them in their evil courses, and so come to want bread, at
least bread of their own, and make themselves burdensome to others,
eating the bread out of other people's mouths.
12 The wicked desireth the net of evil men: but the root of the
righteous yieldeth fruit.
See here, 1. What is the care and aim of a wicked man; he would do
mischief: He desires the net of evil men. "Oh that I were but as
cunning as such a man, to make a hand of those I deal with, that I had
but his art of over-reaching, that I could but take my revenge on one I
have spite to as effectually as he can!" He desires the strong-hold, or
fortress, of evil men (so some read it), to act securely in doing
mischief, that it may not turn upon him. 2. What is the care and aim of
a good man: His root yields fruit, and is his strength and stability,
and that is it that he desires, to do good and to be fixed and
confirmed in doing good. The wicked desires only a net wherewith to
fish for himself; the righteous desires to yield fruit for the benefit
of others and God's glory, Rom. xiv. 6.
Truth and Falsehood.
13 The wicked is snared by the transgression of his lips: but the just
shall come out of trouble.
See here, 1. The wicked entangling themselves in trouble by their
folly, when God in justice leaves them to themselves. They are often
snared by the transgression of their lips and their throats are cut
with their own tongues. By speaking evil of dignities they expose
themselves to public justice; by giving ill language they become
obnoxious to private resentments, are sued for defamation, and actions
on the case for words are brought against them. Many a man has paid
dearly in this world for the transgression of his lips, and has felt
the lash on his back for want of a bridle upon his tongue, Ps. lxiv. 8.
2. The righteous extricating themselves out of trouble by their own
wisdom, when God in mercy comes in for their succour: The just shall
come out of such troubles as the wicked throw themselves headlong into.
It is intimated that the just may perhaps come into trouble; but,
though they fall, they shall not be utterly cast down, Ps. xxxiv. 19.
14 A man shall be satisfied with good by the fruit of his mouth: and
the recompence of a man's hands shall be rendered unto him.
We are here assured, for our quickening to every good word and work, 1.
That even good words will turn to a good account (v. 14): A man shall
be satisfied with good (that is, he shall gain present comfort, that
inward pleasure which is truly satisfying) by the fruit of his mouth,
by the good he does with his pious discourse and prudent advice. While
we are teaching others we may ourselves learn, and feed on the bread of
life we break to others. 2. That good works, much more, will be
abundantly rewarded: The recompence of a man's hands for all his work
and labour of love, all he has done for the glory of God and the good
of his generation, shall be rendered unto him, and he shall reap as he
has sown. Or it may be understood of the general rule of justice; God
will render to every man according to his work, Rom. ii. 6.
15 The way of a fool is right in his own eyes: but he that hearkeneth
unto counsel is wise.
See here, 1. What it is that keeps a fool from being wise: His way is
right in his own eyes; he thinks he is in the right in every thing he
does, and therefore asks no advice, because he does not apprehend he
needs it; he is confident he knows the way, and cannot miss it, and
therefore never enquires the way. The rule he goes by is to do that
which is right in his own eyes, to walk in the way of his heart.
Quicquid libet, licet--He makes his will his law. He is a fool that is
governed by his eye, and not by his conscience. 2. What it is that
keeps a wise man from being a fool; he is willing to be advised,
desires to have counsel given him, and hearkens to counsel, being
diffident of his own judgment and having a value for the direction of
those that are wise and good. He is wise (it is a sign he is so, and he
is likely to continue so) whose ear is always open to good advice.
16 A fool's wrath is presently known: but a prudent man covereth shame.
Note, 1. Passion is folly: A fool is known by his anger (so some read
it); not but that a wise man may be angry when there is just cause for
it, but then he has his anger under check and direction, is lord of his
anger, whereas a fool's anger lords it over him. He that, when he is
provoked, breaks out into indecent expressions, in words or behaviour,
whose passion alters his countenance, makes him outrageous, and leads
him to forget himself, Nabal certainly is his name and folly is with
him. A fool's indignation is known in the day; he proclaims it openly,
whatever company he is in. Or it is known in the day he is provoked; he
cannot defer showing his resentments. Those that are soon angry, that
are quickly put into a flame by the least spark, have not that rule
which they ought to have over their own spirits. 2. Meekness is wisdom:
A prudent man covers shame. (1.) He covers the passion that is in his
own breast; when his spirit is stirred, and his heart hot within him,
he keeps his mouth as with a bridle, and suppresses his resentments, by
smothering and stifling them. Anger is shame, and, though a wise man be
not perfectly free from it, yet he is ashamed of it, rebukes it, and
suffers not the evil spirit to speak. (2.) He covers the provocation
that is given him, the indignity that is done him, winks at it, covers
it as much as may be from himself, that he may not carry his
resentments of it too far. It is a kindness to ourselves, and
contributes to the repose of our own minds, to extenuate and excuse the
injuries and affronts that we receive, instead of aggravating them and
making the worst of them, as we are apt to do.
17 He that speaketh truth sheweth forth righteousness: but a false
witness deceit.
Here is, 1. A faithful witness commended for an honest man. He that
makes conscience of speaking truth, and representing every thing
fairly, to the best of his knowledge, whether in judgment or in common
conversation, whether he be upon his oath or no, he shows forth
righteousness; he makes it to appear that he is governed and actuated
by the principles and laws of righteousness, and he promotes justice by
doing honour to it and serving the administration of it. 2. A false
witness condemned for a cheat; he shows forth deceit, not only how
little conscience he makes of deceiving those he deals with, but how
much pleasure he takes in it, and that he is possessed by a lying
spirit, Jer. ix. 3-5. We are all concerned to possess ourselves with a
dread and detestation of the sin of lying (Ps. cxix. 163) and with a
reigning principle of honesty.
18 There is that speaketh like the piercings of a sword: but the tongue
of the wise is health.
The tongue is death or life, poison or medicine, as it is used. 1.
There are words that are cutting and killing, that are like the
piercings of a sword. Opprobrious words grieve the spirits of those to
whom they are spoken, and cut them to the heart. Slanders, like a
sword, wound the reputation of those of whom they are uttered, and
perhaps incurably. Whisperings and evil surmises, like a sword, divide
and cut asunder the bounds of love and friendship, and separate those
that have been dearest to each other. 2. There are words that are
curing and healing: The tongue of the wise is health, closing up those
wounds which the backbiting tongue had given, making all whole again,
restoring peace, and accommodating matters in variance and persuading
to reconciliation. Wisdom will find out proper remedies against the
mischiefs that are made by detraction and evil-speaking.
19 The lip of truth shall be established for ever: but a lying tongue
is but for a moment.
Be it observed, to the honour of truth, that sacred thing, 1. That, if
truth be spoken, it will hold good, and, whoever may be disobliged by
it and angry at it, yet it will keep its ground. Great is the truth and
will prevail. What is true will be always true; we may abide by it, and
need not fear being disproved and put to shame. 2. That, if truth be
denied, yet in time it will transpire. A lying tongue, that puts false
colours upon things, is but for a moment. The lie will be disproved.
The liar, when he comes to be examined, will be found in several
stories, and not consistent with himself as he is that speaks truth;
and, when he is found in a lie, he cannot gain his point, nor will he
afterwards be credited. Truth may be eclipsed, but it will come to
light. Those therefore that make a lie their refuge will find it a
refuge of lies.
Weighty Sayings.
20 Deceit is in the heart of them that imagine evil: but to the
counsellors of peace is joy.
Note, 1. Those that devise mischief contrive, for the accomplishing of
it, how to impose upon others; but it will prove, in the end, that they
deceive themselves. Those that imagine evil, under colour of
friendship, have their hearts full of this and the other advantage and
satisfaction which they shall gain by it, but it is all a cheat. Let
them imagine it ever so artfully, deceivers will be deceived. 2. Those
that consult the good of their neighbours, that study the things which
make for peace and give peaceable advice, promote healing attempts and
contrive healing methods, and, according as their sphere is, further
the public welfare, will have not only the credit, but the comfort of
it. They will have joy and success, perhaps beyond their expectation.
Blessed are the peace-makers.
21 There shall no evil happen to the just: but the wicked shall be
filled with mischief.
Note, 1. Piety is a sure protection. If men be sincerely righteous, the
righteous God has engaged that no evil shall happen to them. He will,
by the power of his grace in them, that principle of justice, keep them
from the evil of sin; so that, though they be tempted, yet they shall
not be overcome by the temptation, and though they may come into
trouble, into many troubles, yet to them those troubles shall have no
evil in them, whatever they have to others (Ps. xci. 10), for they
shall be overruled to work for their good. 2. Wickedness is as sure a
destruction. Those that live in contempt of God and man, that are set
on mischief, with mischief they shall be filled. They shall be more
mischievous, shall be filled with all unrighteousness, Rom. i. 29. Or
they shall be made miserable with the mischiefs that shall come upon
them. Those that delight in mischief shall have enough of it. Some read
the whole verse thus, There shall no evil happen to the just, though
the wicked be filled with mischief and spite against them. They shall
be safe under the protection of Heaven, though hell itself break loose
upon them.
22 Lying lips are abomination to the Lord: but they that deal truly are
his delight.
We are here taught, 1. To hate lying, and to keep at the utmost
distance from it, because it is an abomination to the Lord, and renders
those abominable in his sight that allow themselves in it, not only
because it is a breach of his law, but because it is destructive to
human society. 2. To make conscience of truth, not only in our words,
but in all our actions, because those that deal truly and sincerely in
all their dealings are his delight, and he is well pleased with them.
We delight to converse with, and make use of, those that are honest and
that we may put a confidence in; such therefore let us be, that we may
recommend ourselves to the favour both of God and man.
23 A prudent man concealeth knowledge: but the heart of fools
proclaimeth foolishness.
Note, 1. He that is wise does not affect to proclaim his wisdom, and it
is his honour that he does not. He communicates his knowledge when it
may turn to the edification of others, but he conceals it when the
showing of it would only tend to his own commendation. Knowing men, if
they be prudent men, will carefully avoid every thing that savours of
ostentation, and not take all occasions to show their learning and
reading, but only to use it for good purposes, and then let their own
works praise them. Ars est celare artem--The perfection of art is to
conceal it. 2. He that is foolish cannot avoid proclaiming his folly,
and it is his shame that he cannot: The heart of fools, by their
foolish words and actions, proclaims foolishness; either they do not
desire to hide it, so little sense have they of good and evil, honour
and dishonour, or they know not how to hide it, so little discretion
have they in the management of themselves, Eccl. x. 3.
24 The hand of the diligent shall bear rule: but the slothful shall be
under tribute.
Note, 1. Industry is the way to preferment. Solomon advanced Jeroboam
because he saw that he was an industrious young man, and minded his
business, 1 Kings xi. 28. Men that take pains in study and
serviceableness will thereby gain such an interest and reputation as
will give them a dominion over all about them, by which means many have
risen strangely. He that has been faithful in a few things shall be
made ruler over many things. The elders, that labour in the word and
doctrine, are worthy of double honour; and those that are diligent when
they are young will get that which will enable them to rule, and so to
rest, when they are old. 2. Knavery is the way to slavery: The slothful
and careless, or rather the deceitful (for so the word signifies),
shall be under tribute. Those that, because they will not take pains in
an honest calling, live by their shifts and arts of dishonesty, are
paltry and beggarly, and will be kept under. Those that are diligent
and honest when they are apprentices will come to be masters; but those
that are otherwise are the fools who, all their days, must be servants
to the wise in heart.
25 Heaviness in the heart of man maketh it stoop: but a good word
maketh it glad.
Here is, 1. The cause and consequence of melancholy. It is heaviness in
the heart; it is a load of care, and fear, and sorrow, upon the
spirits, depressing them, and disabling them to exert themselves with
any vigour on what is to be done or fortitude in what is to borne; it
makes them stoop, prostrates and sinks them. Those that are thus
oppressed can neither do the duty nor take the comfort of any relation,
condition, or conversation. Those therefore that are inclined to it
should watch and pray against it. 2. The cure of it: A good word from
God, applied by faith, makes it glad; such a word is that (says one of
the rabbin), Cast thy burden upon the Lord, and he shall sustain thee;
the good word of God, particularly the gospel, is designed to make the
hearts glad that are weary and heavy-laden, Matt. xi. 28. Ministers are
to be helpers of this joy.
26 The righteous is more excellent than his neighbour: but the way of
the wicked seduceth them.
See here, 1. That good men do well for themselves; for they have in
themselves an excellent character, and they secure to themselves an
excellent portion, and in both they excel other people: The righteous
is more abundant than his neighbour (so the margin); he is richer,
though not in this world's goods, yet in the graces and comforts of the
Spirit, which are the true riches. There is a true excellency in
religion; it ennobles men, inspires them with generous principles,
makes them substantial; it is an excellency which is, in the sight of
God, of great price, who is the true Judge of excellency. His neighbour
may make a greater figure in the world, may be more applauded, but the
righteous man has the intrinsic worth. 2. That wicked men do ill for
themselves; they walk in a way which seduces them. It seems to them to
be not only a pleasant way, but the right way; it is so agreeable to
flesh and blood that they therefore flatter themselves with an opinion
that it cannot be amiss, but they will not gain the point they aim at,
nor enjoy the good they hope for. It is all a cheat; and therefore the
righteous is wiser and happier than his neighbour, that yet despise him
and trample upon him.
27 The slothful man roasteth not that which he took in hunting: but the
substance of a diligent man is precious.
Here is, 1. That which may make us hate slothfulness and deceit, for
the word here, as before, signifies both: The slothful deceitful man
has roast meat, but that which he roasts is not what he himself took in
hunting, no, it is what others took pains for, and he lives upon the
fruit of their labours, like the drones in the hive. Or, if slothful
deceitful men have taken any thing by hunting (as sportsmen are seldom
men of business), yet they do not roast it when they have taken it;
they have no comfort in the enjoyment of it; perhaps God in his
providence cuts them short of it. 2. That which may make us in love
with industry and honesty, that the substance of a diligent man, though
it be not great perhaps, is yet precious. It comes from the blessing of
God; he has comfort in it; it does him good, and his family. It is his
own daily bread, not bread out of other people's mouths, and therefore
he sees God gives it to him in answer to his prayer.
28 In the way of righteousness is life; and in the pathway thereof
there is no death.
The way of religion is here recommended to us, 1. As a straight, plain,
easy way; it is the way of righteousness. God's commands (the rule we
are to walk by) are all holy, just, and good. Religion has right reason
and equity on its side; it is a path-way, a way which God has cast up
for us (Isa. xxxv. 8); it is a highway, the king's highway, the King of
kings' highway, a way which is tracked before us by all the saints, the
good old way, full of the footsteps of the flock. 2. As a safe,
pleasant, comfortable way. (1.) There is not only life at the end, but
there is life in the way; all true comfort and satisfaction. The favour
of God, which is better than life; the Spirit, who is life. (2.) There
is not only life in it, but so as that in it there is no death, none of
that sorrow of the world which works death and is an allay to our
present joy and life. There is no end of that life that is in the way
of righteousness. Here there is life, but there is death too. In the
way of righteousness there is life, and no death, life and immortality.
__________________________________________________________________
P R O V E R B S
CHAP. XIII.
Moral Maxims.
1 A wise son heareth his father's instruction: but a scorner heareth
not rebuke.
Among the children of the same parents it is no new thing for some to
be hopeful and others the contrary; now here we are taught to
distinguish. 1. There is great hope of those that have a reverence for
their parents, and are willing to be advised and admonished by them. He
is a wise son, and is in a far way to be wiser, that hears his father's
instruction, desires to hear it, regards it, and complies with it, and
does not merely give it the hearing. 2. There is little hope of those
that will not so much as hear rebuke with any patience, but scorn to
submit to government and scoff at those that deal faithfully with them.
How can those mend a fault who will not be told of it, but count those
their enemies who do them that kindness?
2 A man shall eat good by the fruit of his mouth: but the soul of the
transgressors shall eat violence.
Note, 1. If that which comes from within, out of the heart, be good,
and from a good treasure, it will return with advantage. Inward comfort
and satisfaction will be daily bread; nay, it will be a continual feast
to those who delight in that communication which is to the use of
edifying. 2. Violence done will recoil in the face of him that does it:
The soul of the transgressors that harbours and plots mischief, and
vents it by word and deed, shall eat violence; they shall have their
belly full of it. Reward her as she has rewarded thee, Rev. xviii. 6.
Every man shall drink as he brews, eat as he speaks; for by our words
we must be justified or condemned, Matt. xii. 37. As our fruit is, so
will our food be, Rom. vi. 21, 22.
3 He that keepeth his mouth keepeth his life: but he that openeth wide
his lips shall have destruction.
Note, 1. A guard upon the lips is a guard to the soul. He that is
cautious, that thinks twice before he speaks once, that, if he have
thought evil, lays his hand upon his mouth to suppress it, that keeps a
strong bridle on his tongue and a strict hand on that bridle, he keeps
his soul from a great deal both of guilt and grief and saves himself
the trouble of many bitter reflections on himself and reflections of
others upon him. 2. There is many a one ruined by an ungoverned tongue:
He that opens widely his lips, to let our quod in buccam
venerit--whatever comes uppermost, that loves to bawl, and bluster, and
make a noise, and affects such a liberty of speech as bids defiance
both to God and man, he shall have destruction. it will be the
destruction of his reputation, his interest, his comfort, and his soul
for ever, Jam. iii. 6.
4 The soul of the sluggard desireth, and hath nothing: but the soul of
the diligent shall be made fat.
Here is, 1. The misery and shame of the slothful. See how foolish and
absurd they are; they desire the gains which the diligent get, but they
hate the pains which the diligent take; they covet every thing that is
to be coveted, but will do nothing that is to be done; and therefore it
follows, They have nothing; for he that will not labour let him hunger,
and let him not eat, 2 Thess. iii. 10. The desire of the slothful,
which should be his excitement, is his torment, which should make him
busy, makes him always uneasy, and is really a greater toil to him than
labour would be. 2. The happiness and honour of the diligent: Their
soul shall be made fat; they shall have abundance, and shall have the
comfortable enjoyment of it, and the more for its being the fruit of
their diligence. This is especially true in spiritual affairs. Those
that rest in idle wishes know not what the advantages of religion are;
whereas those that take pains in the service of God find both the
pleasure and profit of it.
The Righteous Exclusively Happy.
5 A righteous man hateth lying: but a wicked man is loathsome, and
cometh to shame.
Note, 1. Where grace reigns sin is loathsome. It is the undoubted
character of every righteous man that he hates lying (that is, all sin,
for every sin is a lie, and particularly all fraud and falsehood in
commerce and conversation), not only that he will not tell a lie, but
he abhors lying, from a rooted reigning principle of love to truth and
justice, and conformity to God. 2. Where sin reigns the man is
loathsome. If his eyes were opened, and his conscience awakened, he
would be so to himself, he would abhor himself and repent in dust and
ashes; however, he is so to God and all good men; particularly, he
makes himself so by lying, than which there is nothing more detestable.
And, though he may think to face it out awhile, yet he will come to
shame and contempt at last and will blush to show his face, Dan. xii.
2.
6 Righteousness keepeth him that is upright in the way: but wickedness
overthroweth the sinner.
See here, 1. Saints secured from ruin. Those that are upright in their
way, that mean honestly in all their actions, adhere conscientiously to
the sacred and eternal rules of equity, and deal sincerely both with
God and man, their integrity will keep them from the temptations of
Satan, which shall not prevail over them, the reproaches and injuries
of evil men, which shall not fasten upon them, to do them any real
mischief, Ps. xxv. 21.
Hic murus aheneus esto, nil conscire sibi.
Be this thy brazen bulwark of defence,
Still to preserve thy conscious innocence.
2. Sinners secured for ruin. Those that are wicked, even their
wickedness will be their overthrow at last, and they are held in the
cords of it in the mean time. Are they corrected, destroyed? It is
their own wickedness that corrects them, that destroys them; they alone
shall bear it.
7 There is that maketh himself rich, yet hath nothing: there is that
maketh himself poor, yet hath great riches.
This observation is applicable,
I. To men's worldly estate. The world is a great cheat, not only the
things of the world, but the men of the world. All men are liars. Here
is an instance in two sore evils under the sun:--1. Some that are
really poor would be thought to be rich and are thought to be so; they
trade and spend as if they were rich, make a great bustle and a great
show as if they had hidden treasures, when perhaps, if all their debts
were paid, they are not worth a groat. This is sin, and will be shame;
many a one hereby ruins his family and brings reproach upon his
profession of religion. Those that thus live above what they have
choose to be subject to their own pride rather than to God's
providence, and it will end accordingly. 2. Some that are really rich
would be thought to be poor, and are thought to be so, because they
sordidly and meanly live below what God has given them, and choose
rather to bury it than to use it, Eccl. vi. 1, 2. In this there is an
ingratitude to God, injustice to the family and neighbourhood, and
uncharitableness to the poor.
II. To their spiritual state. Grace is the riches of the soul; it is
true riches; but men commonly misrepresent themselves, either
designedly or through mistake and ignorance of themselves. 1. There are
many presuming hypocrites, that are really poor and empty of grace and
yet either think themselves rich, and will not be convinced of their
poverty, or pretend themselves rich, and will not own their poverty. 2.
There are many timorous trembling Christians, that are spiritually
rich, and full of grace, and yet think themselves poor, and will not be
persuaded that they are rich, or, at least, will not own it; by their
doubts and fears, their complaints and griefs, they make themselves
poor. The former mistake is destroying at last; this is disquieting in
the mean time.
8 The ransom of a man's life are his riches: but the poor heareth not
rebuke.
We are apt to judge of men's blessedness, at least in this world, by
their wealth, and that they are more or less happy accordingly as they
have more or less of this world's goods; but Solomon here shows what a
gross mistake it is, that we may be reconciled to a poor condition, and
may neither covet riches ourselves nor envy those that have abundance.
1. Those that are rich, if by some they are respected for their riches,
yet, to balance that, by others they are envied and struck at, and
brought in danger of their lives, which therefore they are forced to
ransom with their riches. Slay us not, for we have treasures in the
field, Jer. xli. 8. Under some tyrants, it has been crime enough to be
rich; and how little is a man beholden to his wealth when it only
serves to redeem that life which otherwise would not have been exposed!
2. Those that are poor, if by some, that should be their friends, they
are despised and overlooked, yet, to balance that, they are also
despised and overlooked by others that would be their enemies if they
had any thing to lose: The poor hear not rebuke, are not censured,
reproached, accused, nor brought into trouble, as the rich are; for
nobody thinks it worth while to take notice of them. When the rich Jews
were carried captives to Babylon the poor of the land were left, 2
Kings xxv. 12. Welcome nothing, once in seven years. Cantabit vacuus
coram latrone viator--When a traveller is met by a robber he will
rejoice at not having much property about him.
9 The light of the righteous rejoiceth: but the lamp of the wicked
shall be put out.
Here is, 1. The comfort of good men flourishing and lasting: The light
of the righteous rejoices, that is, it increases, and makes them glad.
Even their outward prosperity is their joy, and much more those gifts,
graces, and comforts, with which their souls are illuminated; these
shine more and more, ch. iv. 18. The Spirit is their light, and he
gives them a fulness of joy, and rejoices to do them good. 2. The
comfort of bad men withering and dying: The lamp of the wicked burns
dimly and faint; it looks melancholy, like a taper in an urn, and it
will shortly be put out in utter darkness, Isa. l. 11. The light of the
righteous is as that of the sun, which may be eclipsed and clouded, but
will continue; that of the wicked is as a lamp of their own kindling,
which will presently go out and is easily put out.
10 Only by pride cometh contention: but with the well advised is
wisdom.
Note, 1. Foolish pride is the great make-bate. Would you know whence
come wars and fightings? They come from this root of bitterness.
Whatever hand other lusts may have in contention (passion, envy,
covetousness), pride has the great hand; it is its pride that it will
itself sow discord and needs no help. Pride makes men impatient of
contradiction in either their opinions or their desires, impatient of
competition and rivalship, impatient of contempt, or any thing that
looks like a slight, and impatient of concession, and receding, from a
conceit of certain right and truth on their side; and hence arise
quarrels among relations and neighbours, quarrels in states and
kingdoms, in churches and Christian societies. Men will be revenged,
will not forgive, because they are proud. 2. Those that are humble and
peaceable are wise and well advised. Those that will ask and take
advice, that will consult their own consciences, their Bibles, their
ministers, their friends, and will do nothing rashly, are wise, as in
other things, so in this, that they will humble themselves, will stoop
and yield, to preserve quietness and prevent quarrels.
11 Wealth gotten by vanity shall be diminished: but he that gathereth
by labour shall increase.
This shows that riches wear as they are won and woven. 1. That which is
won ill will never wear well, for a curse attends it which will waste
it, and the same corrupt dispositions which incline men to the sinful
ways of getting well incline them to the like sinful ways of spending:
Wealth gotten by vanity will be bestowed upon vanity, and then it will
be diminished. That which is got by such employments as are not lawful,
or not becoming Christians, such as only serve to feed pride and
luxury, that which is got by gaming or by the stage, may as truly be
said to be gotten by vanity as that which is got by fraud and lying,
and will be diminished. De male quæsitis vix gaudet tertius
hæres--Ill-gotten wealth will scarcely be enjoyed by the third
generation. 2. That which is got by industry and honesty will grow
more, instead of growing less; it will be a maintenance; it will be an
inheritance; it will be an abundance. He that labours, working with his
hands, shall so increase as that he shall have to give to him that
needs (Eph. iv. 28); and, when it comes to that, it will increase yet
more and more.
12 Hope deferred maketh the heart sick: but when the desire cometh, it
is a tree of life.
Note, 1. Nothing is more grievous than the disappointment of a raised
expectation, though not in the thing itself by a denial, yet in the
time of it by a delay: Hope deferred makes the heart sick and
languishing, fretful and peevish; but hope quite dashed kills the
heart, and the more high the expectation was raised the more cutting is
the frustration of it. It is therefore our wisdom not to promise
ourselves any great matters from the creature, not to feed ourselves
with any vain hopes from this world, lest we lay up matter for our own
vexation; and what we do hope for let us prepare to be disappointed in,
that, if it should prove so, it may prove the easier; and let us not be
hasty. 2. Nothing is more grateful than to enjoy that, at last, which
we have long wished and waited for: When the desire does come it puts
men into a sort of paradise, a garden of pleasure, for it is a tree of
life. It will aggravate the eternal misery of the wicked that their
hopes will be frustrated; and it will make the happiness of heaven the
more welcome to the saints that it is what they have earnestly longed
for as the crown of their hopes.
13 Whoso despiseth the word shall be destroyed: but he that feareth the
commandment shall be rewarded.
Here is, 1. The character of one that is marked for ruin: He that
despises the word of God, and has no regard to it, no veneration for
it, nor will be ruled by it, certainly he shall be destroyed, for he
slights that which is the only means of curing a destructive disease
and makes himself obnoxious to that divine wrath which will certainly
be his destruction. Those that prefer the rules of carnal policy before
divine precepts, and the allurements of the world and the flesh before
God's promises and comforts, despise his word, giving the preference to
those things that stand in competition with it; and it is to their own
just destruction: they would not take warning. 2. The character of one
that is sure to be happy: He that fears the commandment, that stands in
awe of God, pays a deference to his authority, has a reverence for his
word, is afraid of displeasing God and incurring the penalties annexed
to the commandment, shall not only escape destruction, but shall be
rewarded for his godly fear. In keeping the commandment there is great
reward.
14 The law of the wise is a fountain of life, to depart from the snares
of death.
By the law of the wise and righteous, here, we may understand either
the principles and rules by which they govern themselves or (which
comes all to one) the instructions which they give to others, which
ought to be as a law to all about them; and if they be so, 1. They will
be constant springs of comfort and satisfaction, as a fountain of life,
sending forth streams of living water; the closer we keep to those
rules the more effectually we secure our own peace. 2. They will be
constant preservatives from the temptations of Satan. Those that follow
the dictates of this law will keep at a distance from the snares of
sin, and so escape the snares of death which those run into that
forsake the law of the wise.
15 Good understanding giveth favour: but the way of transgressors is
hard.
If we compare not only the end, but the way, we shall find that
religion has the advantage; for, 1. The way of saints is pleasant and
agreeable: Good understanding gains favour with God and man; our
Saviour grew in that favour when he increased in wisdom. Those that
conduct themselves prudently, and order their conversation aright in
every thing, that serve Christ in righteousness, and peace, and joy in
the Holy Ghost, are accepted of God and approved of men, Rom. xiv. 17,
18. And how comfortably will that man pass through the world who is
well understood and is therefore well accepted! 2. The way of sinners
is rough and uneasy, and, for this reason, unpleasant to themselves,
because unacceptable to others. It is hard, hard upon others, who
complain of it, hard to the sinner himself, who can have little
enjoyment of himself while he is doing that which is disobliging to all
mankind. The service of sin is perfect slavery, and the road to hell is
strewed with the thorns and thistles that are the products of the
curse. Sinners labour in the very fire.
16 Every prudent man dealeth with knowledge: but a fool layeth open his
folly.
Note, 1. It is wisdom to be cautious. Every prudent discreet man does
all with knowledge (considering with himself and consulting with
others), acts with deliberation and is upon the reserve, is careful not
to meddle with that which he has not some knowledge of, not to launch
out into business which he has not acquainted himself with, will not
deal with those that he has not some knowledge of, whether they may be
confided in. He is still dealing in knowledge, that he may increase the
stock he has. 2. It is folly to be rash, as the fool is, who is forward
to talk of things he knows nothing of and undertake that which he is no
way fit for, and so lays open his folly and makes himself ridiculous.
He began to build and was not able to finish.
17 A wicked messenger falleth into mischief: but a faithful ambassador
is health.
Here we have, 1. The ill consequences of betraying a trust. A wicked
messenger, who, being sent to negotiate any business, is false to him
that employed him, divulges his counsels, and so defeats his designs,
cannot expect to prosper, but will certainly fall into some mischief or
other, will be discovered and punished, since nothing is more hateful
to God and man than the treachery of those that have a confidence
reposed in them. 2. The happy effects of fidelity: An ambassador who
faithfully discharges his trust, and serves the interests of those who
employ him, is health; he is health to those by whom and for whom he is
employed, heals differences that are between them, and preserves a good
understanding; he is health to himself, for he secures his own
interest. This is applicable to ministers, Christ's messengers and
ambassadors; those that are wicked and false to Christ and the souls of
men do mischief and fall into mischief, but those that are faithful
will find sound words to be healing words to others and themselves.
18 Poverty and shame shall be to him that refuseth instruction: but he
that regardeth reproof shall be honoured.
Note, 1. He that is so proud that he scorns to be taught will certainly
be abased. He that refuses the good instruction offered him, as if it
were a reflection upon his honour and an abridgment of his liberty,
poverty and shame shall be to him: he will become a beggar and live and
die in disgrace; every one will despise him as foolish, and stubborn,
and ungovernable. 2. He that is so humble that he takes it well to be
told of his faults shall certainly be exalted: He that regards a
reproof, whoever gives it to him, and will mend what is amiss when it
is shown him, gains respect as wise and candid; he avoids that which
would be a disgrace to him and is in a fair way to make himself
considerable.
19 The desire accomplished is sweet to the soul: but it is abomination
to fools to depart from evil.
This shows the folly of those that refuse instruction, for they might
be happy and will not. 1. They might be happy. There are in man strong
desires of happiness; God has provided for the accomplishment of those
desires, and that would be sweet to the soul, whereas the pleasures of
sense are grateful only to the carnal appetite. The desire of good men
towards the favour of God and spiritual blessings brings that which is
sweet to their souls; we know those that can say so by experience, Ps.
iv. 6, 7. 2. Yet they will not be happy; for it is an abomination to
them to depart from evil, which is necessary to their being happy.
Never let those expect any thing truly sweet to their souls that will
not be persuaded to leave their sins, but that roll them under their
tongues as a sweet morsel.
20 He that walketh with wise men shall be wise: but a companion of
fools shall be destroyed.
Note, 1. Those that would be good must keep good company, which is an
evidence for them that they would be good (men's character is known by
the company they choose) and will be a means of making them good, of
showing them the way and of quickening and encouraging them in it. He
that would be himself wise must walk with those that are so, must
choose such for his intimate acquaintance, and converse with them
accordingly; must ask and receive instruction from them, and keep up
pious and profitable talk with them. Miss not the discourse of the
elders, for they also learned of their fathers, Ecclesiasticus viii. 9.
And (Ecclesiasticus vi. 35), Be willing to hear every godly discourse,
and let not the parables of understanding escape thee. 2. Multitudes
are brought to ruin by bad company: A companion of fools shall be
broken (so some), shall be known (so the LXX.), known to be a fool;
noscitur ex socio--he is known by his company. He will be like them (so
some), will be made wicked (so others); it comes all to one, for all
those, and those only, that make themselves wicked, will be destroyed,
and those that associate with evil-doers are debauched, and so undone,
and at last ascribe their death to it.
21 Evil pursueth sinners: but to the righteous good shall be repayed.
Here see, 1. How unavoidable the destruction of sinners is; the wrath
of God pursues them, and all the terrors of that wrath: Evil pursues
them closely wherever they go, as the avenger of blood pursued the
manslayer, and they have no city of refuge to flee to; they attempt an
escape, but in vain. Whom God pursues he is sure to overtake. They may
prosper for a while and grow very secure, but their damnation slumbers
not, though they do. 2. How indefeasible the happiness of the saints
is; the God that cannot lie has engaged that to the righteous good
shall be repaid. They shall be abundantly recompensed for all the good
they have done, and all the ill they have suffered, in this world; so
that, though many have been losers for their righteousness, they shall
not be losers by it. Though the recompence do not come quickly, it will
come in the day of payment, in the world of retribution; and it will be
an abundant recompence.
22 A good man leaveth an inheritance to his children's children: and
the wealth of the sinner is laid up for the just.
See here, 1. How a good man's estate lasts: He leaves an inheritance to
his children's children. It is part of his praise that he is thoughtful
for posterity, that he does not lay all out upon himself, but is in
care to do well for those that come after him, not by withholding more
than is meet, but by a prudent and decent frugality. He trains up his
children to this, that they may leave it to their children; and
especially he is careful, both by justice and charity, to obtain the
blessing of God upon what he has, and to entail that blessing upon his
children, without which the greatest industry and frugality will be in
vain: A good man, by being good and doing good, by honouring the Lord
with his substance and spending it in his service, secures it to his
posterity; or, if he should not leave them much of this world's goods,
his prayers, his instructions, his good example, will be the best
entail, and the promises of the covenant will be an inheritance to his
children's children, Ps. ciii. 17. 2. How it increases by the accession
of the wealth of the sinner to it, for that is laid up for the just. If
it be asked, How should good men grow so rich, who are not so eager
upon the world as others are and who commonly suffer for their
well-doing? It is here answered, God, in his providence, often brings
into their hands that which wicked people had laid up for themselves.
The innocent shall divide the silver, Job xxvii. 16, 17. The Israelites
shall spoil the Egyptians (Exod. xii. 36) and eat the riches of the
Gentiles, Isa. lxi. 6.
23 Much food is in the tillage of the poor: but there is that is
destroyed for want of judgment.
See here, 1. How a small estate may be improved by industry, so that a
man, by making the best of every thing, may live comfortably upon it:
Much food is in the tillage of the poor, the poor farmers, that have
but a little, but take pains with that little and husband it well. Many
make it an excuse for their idleness that they have but a little to
work on, a very little to be doing with; but the less compass the field
is of the more let the skill and labour of the owner be employed about
it, and it will turn to a very good account. Let him dig, and he needs
not beg. 2. How a great estate may be ruined by indiscretion: There is
that has a great deal, but it is destroyed and brought to nothing for
want of judgment, that is, prudence in the management of it. Men
over-build themselves or over-buy themselves, keep greater company, or
a better table, or more servants, than they can afford, suffer what
they have to go to decay and do not make the most of it; by taking up
money themselves, or being bound for others, their estates are sunk,
their families reduced, and all for want of judgment.
24 He that spareth his rod hateth his son: but he that loveth him
chasteneth him betimes.
Note, 1. To the education of children in that which is good there is
necessary a due correction of them for what is amiss; every child of
ours is a child of Adam, and therefore has that foolishness bound up in
its heart which calls for rebuke, more or less, the rod and reproof
which give wisdom. Observe, It is his rod that must be used, the rod of
a parent, directed by wisdom and love, and designed for good, not the
rod of a servant. 2. It is good to begin betimes with the necessary
restraints of children from that which is evil, before vicious habits
are confirmed. The branch is easily bent when it is tender. 3. Those
really hate their children, though they pretend to be fond of them,
that do not keep them under a strict discipline, and by all proper
methods, severe ones when gentle ones will not serve, make them
sensible of their faults and afraid of offending. They abandon them to
their worst enemy, to the most dangerous disease, and therefore hate
them. Let this reconcile children to the correction their good parents
give them; it is from love, and for their good, Heb. xii. 7-9.
25 The righteous eateth to the satisfying of his soul: but the belly of
the wicked shall want.
Note, 1. It is the happiness of the righteous that they shall have
enough and that they know when they have enough. They desire not to be
surfeited, but, being moderate in their desires, they are soon
satisfied. Nature is content with a little and grace with less; enough
is as good as a feast. Those that feed on the bread of life, that feast
on the promises, meet with abundant satisfaction of soul there, eat,
and are filled. 2. It is the misery of the wicked that, through the
insatiableness of their own desires, they are always needy; not only
their souls shall not be satisfied with the world and the flesh, but
even their belly shall want; their sensual appetite is always craving.
In hell they shall be denied a drop of water.
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P R O V E R B S
CHAP. XIV.
Wisdom and Folly.
1 Every wise woman buildeth her house: but the foolish plucketh it down
with her hands.
Note, 1. A good wife is a great blessing to a family. By a fruitful
wife a family is multiplied and replenished with children, and so built
up. But by a prudent wife, one that is pious, industrious, and
considerate, the affairs of the family are made to prosper, debts are
paid, portions raised, provision made, the children well educated and
maintained, and the family has comfort within doors and credit without;
thus is the house built. She looks upon it as her own to take care of,
though she knows it is her husband's to bear rule in, Esth. i. 22. 2.
Many a family is brought to ruin by ill housewifery, as well as by ill
husbandry. A foolish woman, that has no fear of God nor regard to her
business, that is wilful, and wasteful, and humoursome, that indulges
her ease and appetite, and is all for jaunting and feasting, cards and
the play-house, though she come to a plentiful estate, and to a family
beforehand, she will impoverish and waste it, and will as certainly be
the ruin of her house as if she plucked it down with her hands; and the
husband himself, with all his care, can scarcely prevent it.
2 He that walketh in his uprightness feareth the Lord: but he that is
perverse in his ways despiseth him.
Here are, 1. Grace and sin in their true colours. Grace reigning is a
reverence of God, and gives honour to him who is infinitely great and
high, and to whom all honour is due, than which what is more becoming
or should be more pleasing to the rational creature? Sin reigning is no
less than a contempt of God. In this, more than in any thing, sin
appears exceedingly sinful, that it despises God, whom angels adore.
Those that despise God's precepts, and will not be ruled by them, his
promises, and will not accept of them, despise God himself and all his
attributes. 2. Grace and sin in their true light. By this we may know a
man that has grace, and the fear of God, reigning in him, he walks in
his uprightness, he makes conscience of his actions, is faithful both
to God and man, and every stop he makes, as well as every step he
takes, is by rule; here is one that honours God. But, on the contrary,
he that is perverse in his ways, that wilfully follows his own
appetites and passions, that is unjust and dishonest and contradicts
his profession in his conversation, however he may pretend to devotion,
he is a wicked man, and will be reckoned with as a despiser of God
himself.
3 In the mouth of the foolish is a rod of pride: but the lips of the
wise shall preserve them.
See here, 1. A proud fool exposing himself. Where there is pride in the
heart, and no wisdom in the head to suppress it, it commonly shows
itself in the words: In the mouth there is pride, proud boasting, proud
censuring, proud scorning, proud commanding and giving law; this is the
rod, or branch, of pride; the word is used only here and Isa. xi. 1. It
grows from that root of bitterness which is in the heart; it is a rod
from that stem. The root must be plucked up, or we cannot conquer this
branch, or it is meant of a smiting beating rod, a rod of pride which
strikes others. The proud man with his tongue lays about him and deals
blows at pleasure, but it will in the end be a rod to himself; the
proud man shall come under an ignominious correction by the words of
his own mouth, not cut as a soldier, but caned as a servant; and herein
he will be beaten with his own rod, Ps. lxiv. 8. 2. A humble wise man
saving himself and consulting his own good: The lips of the wise shall
preserve them from doing that mischief to others which proud men do
with their tongues, and from bringing that mischief on themselves which
haughty scorners are often involved in.
4 Where no oxen are, the crib is clean: but much increase is by the
strength of the ox.
Note, 1. The neglect of husbandry is the way to poverty: Where no oxen
are, to till the ground and tread out the corn, the crib is empty, is
clean; there is no straw for the cattle, and consequently no bread for
the service of man. Scarcity is represented by cleanness of teeth, Amos
iv. 6. Where no oxen are there is nothing to be done at the ground, and
then nothing to be had out of it; the crib indeed is clean from dung,
which pleases the neat and nice, that cannot endure husbandry because
there is so much dirty work in it, and therefore will sell their oxen
to keep the crib clean; but then not only the labour, but even the dung
of the ox is wanted. This shows the folly of those who addict
themselves to the pleasures of the country, but do not mind the
business of it, who (as we say) keep more horses than kine, more dogs
than swine; their families must needs suffer by it. 2. Those who take
pains about their ground are likely to reap the profit of it. Those who
keep that about them which is for use and service, not for state and
show, more husbandmen than footmen, are likely to thrive. Much increase
is by the strength of the ox; that is made for our service, and is
profitable alive and dead.
5 A faithful witness will not lie: but a false witness will utter lies.
In the administration of justice much depends upon the witnesses, and
therefore it is necessary to the common good that witnesses be
principled as they ought to be; for, 1. A witness that is conscientious
will not dare to give in a testimony that is in the least untrue, nor,
for good-will or ill-will, represent a thing otherwise than according
to the best of his knowledge, whoever is pleased or displeased, and
then judgment runs down like a river. 2. But a witness that will be
bribed, and biassed, and browbeaten, will utter lies (and not stick nor
startle at it), with as much readiness and assurance as if what he said
were all true.
6 A scorner seeketh wisdom, and findeth it not: but knowledge is easy
unto him that understandeth.
Note, 1. The reason why some people seek wisdom, and do not find it, is
because they do not seek it from a right principle and in a right
manner. They are scorners, and it is in scorn that they ask
instruction, that they may ridicule what is told them and may cavil at
it. Many put questions to Christ, tempting him, and that they might
have whereof to accuse him, but they were never the wiser. No marvel if
those who seek wisdom, as Simon Magus sought the gifts of the Holy
Ghost, to serve their pride and covetousness, do not find it, for they
seek amiss. Herod desired to see a miracle, but he was a scorner, and
therefore it was denied him, Luke xxiii. 8. Scorners speed not in
prayer. 2. To those who understand aright, who depart from evil (for
that is understanding), the knowledge of God and of his will is easy.
The parables which harden scorners in their scorning, and make divine
things more difficult to them, enlighten those who are willing to
learn, and make the same things more plain, and intelligible, and
familiar to them, Matt. xiii. 11, 15, 16. The same word which to the
scornful is a savour of death unto death to the humble and serious is a
savour of life unto life. He that understands, so as to depart from
evil (for that is understanding), to quit his prejudices, to lay aside
all corrupt dispositions and affections, will easily apprehend
instruction and receive the impressions of it.
7 Go from the presence of a foolish man, when thou perceivest not in
him the lips of knowledge.
See here, 1. How we may discern a fool and discover him, a wicked man,
for he is a foolish man. If we perceive not in him the lips of
knowledge, if we find there is no relish or savour of piety in his
discourse, that his communication is all corrupt and corrupting, and
nothing in it good and to the use of edifying, we may conclude the
treasure is bad. 2. How we must decline such a one and depart from him:
Go from his presence, for thou perceivest there is no good to be gotten
by his company, but danger of getting hurt by it. Sometimes the only
way we have of reproving wicked discourse and witnessing against it is
by leaving the company and going out of the hearing of it.
8 The wisdom of the prudent is to understand his way: but the folly of
fools is deceit.
See here, 1. The good conduct of a wise and good man; he manages
himself well. It is not the wisdom of the learned, which consists only
in speculation, that is here recommended, but the wisdom of the
prudent, which is practical, and is of use to direct our counsels and
actions. Christian prudence consists in a right understanding of our
way; for we are travellers, whose concern it is, not to spy wonders,
but to get forward towards their journey's end. It is to understand our
own way, not to be critics and busybodies in other men's matters, but
to look well to ourselves and ponder the path of our feet, to
understand the directions of our way, that we may observe them, the
dangers of our way, that we may avoid them, the difficulties of our
way, that we may break through them, and the advantages of our way,
that we may improve them--to understand the rules we are to walk by and
the ends we are to walk towards, and walk accordingly. 2. The bad
conduct of a bad man; he puts a cheat upon himself. He does not rightly
understand his way; he thinks he does, and so misses his way, and goes
on in his mistake: The folly of fools is deceit; it cheats them into
their own ruin. The folly of him that built on the sand was deceit.
9 Fools make a mock at sin: but among the righteous there is favour.
See here, 1. How wicked people are hardened in their wickedness: they
make a mock at sin. They make a laughing matter of the sins of others,
making themselves and their companions merry with that for which they
should mourn, and they make a light matter of their own sins, both when
they are tempted to sin and when they have committed it; they call evil
good and good evil (Isa. v. 20), turn it off with a jest, rush into sin
(Jer. viii. 6) and say they shall have peace though they go on. They
care not what mischief they do by their sins, and laugh at those that
tell them of it. They are advocates for sin, and are ingenious at
framing excuses for it. Fools make a mock at the sin-offering (so
some); those that make light of sin make light of Christ. Those are
fools that make light of sin, for they make light of that which God
complains of (Amos ii. 13), which lay heavily upon Christ, and which
they themselves will have other thoughts of shortly. 2. How good people
are encouraged in their goodness: Among the righteous there is favour;
if they in any thing offend, they presently repent and obtain the
favour of God. They have a goodwill one to another; and among them, in
their societies, there is mutual charity and compassion in cases of
offences, and no mocking.
10 The heart knoweth his own bitterness; and a stranger doth not
intermeddle with his joy.
This agrees with 1 Cor. ii. 11, What man knows the things of a man, and
the changes of his temper, save the spirit of a man? 1. Every man feels
most from his own burden, especially that which is a burden upon the
spirits, for that is commonly concealed and the sufferer keeps it to
himself. We must not censure the griefs of others, for we know not what
they feel; their stroke perhaps is heavier than their groaning. 2. Many
enjoy a secret pleasure, especially in divine consolations, which
others are not aware of, much less are sharers in; and, as the sorrows
of a penitent, so the joys of a believer are such as a stranger does
not intermeddle with and therefore is no competent judge of.
11 The house of the wicked shall be overthrown: but the tabernacle of
the upright shall flourish.
Note, 1. Sin is the ruin of great families: The house of the wicked,
though built ever so strong and high, shall be overthrown, shall be
brought to poverty and disgrace, and at length be extinct. His hope for
heaven, the house on which he leans, shall not stand, but fail in the
storm; the deluge that comes will sweep it away. 2. Righteousness is
the rise and stability even of mean families: Even the tabernacle of
the upright, though movable and despicable as a tent, shall flourish,
in outward prosperity if Infinite Wisdom see good, at all events in
graces and comfort, which are true riches and honours.
12 There is a way which seemeth right unto a man, but the end thereof
are the ways of death.
We have here an account of the way and end of a great many self-deluded
souls. 1. Their way is seemingly fair: It seems right to themselves;
they please themselves with a fancy that they are as they should be,
that their opinions and practices are good, and such as will bear them
out. The way of ignorance and carelessness, the way of worldliness and
earthly-mindedness, the way of sensuality and flesh-pleasing, seem
right to those that walk in them, much more the way of hypocrisy in
religion, external performances, partial reformations, and blind zeal;
this they imagine will bring them to heaven; they flatter themselves in
their own eyes that all will be well at last. 2. Their end is really
fearful, and the more so for their mistake: It is the ways of death,
eternal death; their iniquity will certainly be their ruin, and they
will perish with a lie in their right hand. Self-deceivers will prove
in the end self-destroyers.
13 Even in laughter the heart is sorrowful; and the end of that mirth
is heaviness.
This shows the vanity of carnal mirth, and proves what Solomon said of
laughter, that it is mad; for, 1. There is sadness under it. Sometimes
when sinners are under convictions, or some great trouble, they
dissemble their grief by a forced mirth, and put a good face on it,
because they will not seem to yield: they cry not when he binds them.
Nay, when men really are merry, yet at the same time there is some
alloy or other to their mirth, something that casts a damp upon it,
which all their gaiety cannot keep from their heart. Their consciences
tell them they have no reason to be merry (Hos. ix. 1); they cannot but
see the vanity of it. Spiritual joy is seated in the soul; the joy of
the hypocrite is but from the teeth outward. See John xvi. 22; 2 Cor.
vi. 10. 2. There is worse after it: The end of that mirth is heaviness.
It is soon over, like the crackling of thorns under a pot; and, if the
conscience be awake, all sinful and profane mirth will be reflected
upon with bitterness; if not, the heaviness will be so much the greater
when for all these things God shall bring the sinner into judgment. The
sorrows of the saints will end in everlasting joys (Ps. cxxvi. 5), but
the laughter of fools will end in endless weeping and wailing.
The Righteous and the Wicked Contrasted.
14 The backslider in heart shall be filled with his own ways: and a
good man shall be satisfied from himself.
Note, 1. The misery of sinners will be an eternal surfeit upon their
sins: The backslider in heart, who for fear of suffering, or in hope of
profit or pleasure, forsakes God and his duty, shall be filled with his
own ways; God will give him enough of them. They would not leave their
brutish lusts and passions, and therefore they shall stick by them, to
their everlasting terror and torment. He that is filthy shall be filthy
still. "Son, remember," shall fill them with their own ways, and set
their sins in order before them. Backsliding begins in the heart; it is
the evil heart of unbelief that departs from God; and of all sinners
backsliders will have most terror when they reflect on their own ways,
Luke xi. 26. 2. The happiness of the saints will be an eternal
satisfaction in their graces, as tokens of and qualifications for God's
peculiar favour: A good man shall be abundantly satisfied from himself,
from what God has wrought in him. He has rejoicing in himself alone,
Gal. vi. 3. As sinners never think they have sin enough till it brings
them to hell, so saints never think they have grace enough till it
brings them to heaven.
15 The simple believeth every word: but the prudent man looketh well to
his going.
Note, 1. It is folly to be credulous, to heed every flying report, to
give ear to every man's story, though ever so improbable, to take
things upon trust from common fame, to depend upon every man's
profession of friendship and give credit to every one that will promise
payment; those are simple who thus believe every word, forgetting that
all men, in some sense, are liars in comparison with God, all whose
words we are to believe with an implicit faith, for he cannot lie. 2.
It is wisdom to be cautious: The prudent man will try before he trusts,
will weigh both the credibility of the witness and the probability of
the testimony, and then give judgment as the thing appears or suspend
his judgment till it appears. Prove all things, and believe not every
spirit.
16 A wise man feareth, and departeth from evil: but the fool rageth,
and is confident.
Note, 1. Holy fear is an excellent guard upon every holy thing, and
against every thing that is unholy. It is wisdom to depart from evil,
from the evil of sin, and thereby from all other evil; and therefore it
is wisdom to fear, that is, to be jealous over ourselves with a godly
jealousy, to keep up a dread of God's wrath, to be afraid of coming
near the borders of sin or dallying with the beginnings of it. A wise
man, for fear of harm, keeps out of harm's way, and starts back in a
fright when he finds himself entering into temptation. 2. Presumption
is folly. He who, when he is warned of his danger, rages and is
confident, furiously pushes on, cannot bear to be checked, bids
defiance to the wrath and curse of God, and, fearless of danger,
persists in his rebellion, makes bold with the occasions of sin, and
plays upon the precipice, he is a fool, for he acts against his reason
and his interest, and his ruin will quickly be the proof of his folly.
17 He that is soon angry dealeth foolishly: and a man of wicked devices
is hated.
Note, 1. Passionate men are justly laughed at. Men who are peevish and
touchy, and are soon angry upon every the least provocation, deal
foolishly; they say and do that which is ridiculous, and so expose
themselves to contempt; they themselves cannot but be ashamed of it
when the heat is over. The consideration of this should engage those
especially who are in reputation for wisdom and honour with the utmost
care to bridle their passion. 2. Malicious men are justly dreaded and
detested, for they are much more dangerous and mischievous to all
societies: A man of wicked devices, who stifles his resentments till he
has an opportunity of being revenged, and is secretly plotting how to
wrong his neighbour and to do him an ill turn, as Cain to kill Abel,
such a man as this is hated by all mankind. The character of an angry
man is pitiable; through the surprise of a temptation he disturbs and
disgraces himself, but it is soon over, and he is sorry for it. But
that of a spiteful revengeful man is odious; there is no fence against
him nor cure for him.
18 The simple inherit folly: but the prudent are crowned with
knowledge.
Note, 1. Sin is the shame of sinners: The simple, who love simplicity,
get nothing by it; they inherit folly. They have it by inheritance, so
some. This corruption of nature is derived from our first parents, and
all the calamities that attend it we have by kind; it was the
inheritance they transmitted to their degenerate race, an hereditary
disease. They are as fond of it as a man of his inheritance, hold it as
fast, and are as loth to part with it. What they value themselves upon
is really foolish; and what will be the issue of their simplicity but
folly? They will for ever rue their own foolish choice. 2. Wisdom is
the honour of the wise: The prudent crown themselves with knowledge,
they look upon it as their brightest ornament, and there is nothing
they are so ambitious of; they bind it to their heads as a crown, which
they will by no means part with; they press towards the top and
perfection of knowledge, which will crown their beginnings and
progress. They shall have the praise of it; wise heads shall be
respected as if they were crowned heads. They crown knowledge (so some
read it); they are a credit to their profession. Wisdom is not only
justified, but glorified, of all her children.
19 The evil bow before the good; and the wicked at the gates of the
righteous.
That is, 1. The wicked are oftentimes impoverished and brought low, so
that they are forced to beg, their wickedness having reduced them to
straits; while good men, by the blessing of God, are enriched, and
enabled to give, and do give, even to the evil; for where God grants
life we must not deny a livelihood. 2. Sometimes God extorts, even from
bad men, an acknowledgement of the excellency of God's people. The evil
ought always to bow before the good, and sometimes they are made to do
it and to know that God has loved them, Rev. iii. 9. They desire their
favour (Esth. vii. 7), their prayers, 2 Kings iii. 12. 3. There is a
day coming when the upright shall have the dominion (Ps. xlix. 14),
when the foolish virgins shall come begging to the wise for oil, and
shall knock in vain at that gate of the Lord at which the righteous
entered.
20 The poor is hated even of his own neighbour: but the rich hath many
friends.
This shows, not what should be, but what is the common way of the
world--to be shy of the poor and fond of the rich. 1. Few will give
countenance to those whom the world frowns upon, though otherwise
worthy of respect: The poor, who should be pitied, and encouraged, and
relieved, is hated, looked strange upon, and kept at a distance, even
by his own neighbour, who, before he fell into disgrace, was intimate
with him and pretended to have a kindness for him. Most are
swallow-friends, that are gone in winter. It is good having God our
friend, for he will not desert us when we are poor. 2. Every one will
make court to those whom the world smiles upon, though otherwise
unworthy: The rich have many friends, friends to their riches, in hope
to get something out of them. There is little friendship in the world
but what is governed by self-interest, which is no true friendship at
all, nor what a wise man will either value himself on or put any
confidence in. Those that make the world their God idolize those that
have most of its good things, and seek their favour as if indeed they
were Heaven's favourites.
21 He that despiseth his neighbour sinneth: but he that hath mercy on
the poor, happy is he.
See here how men's character and condition are measured and judged of
by their conduct towards their poor neighbours. 1. Those that look upon
them with contempt have here assigned them a bad character, and their
condition will be accordingly: He that despises his neighbour because
he is low in the world, because he is of a mean extraction, rustic
education, and makes but a mean figure, that thinks it below him to
take notice of him, converse with him, or concern himself about him,
and sets him with the dogs of his flock, is a sinner, is guilty of a
sin, is in the way to worse, and shall be dealt with as a sinner;
unhappy is he. 2. Those that look upon them with compassion are here
said to be in a good condition, according to their character: He that
has mercy on the poor, is ready to do all the good offices he can to
him, and thereby puts an honour upon him, happy is he; he does that
which is pleasing to God, which he himself will afterwards reflect upon
with great satisfaction, for which the loins of the poor will bless
him, and which will be abundantly recompensed in the resurrection of
the just.
22 Do they not err that devise evil? but mercy and truth shall be to
them that devise good.
See here, 1. How miserably mistaken those are that not only do evil,
but devise it: Do they not err? Yes, certainly they do; every one knows
it. They think that by sinning with craft and contrivance, and carrying
on their intrigues with more plot and artifice than others, they shall
make a better hand of their sins than others do, and come off better.
But they are mistaken. God's justice cannot be out-witted. Those that
devise evil against their neighbours greatly err, for it will certainly
turn upon themselves and end in their own ruin, a fatal error! 2. How
wisely those consult their own interest that not only do good but
devise it: Mercy and truth shall be to them, not a reward of debt (they
will own that they merit nothing), but a reward of mercy, mere mercy,
mercy according to the promise, mercy and truth, to which God is
pleased to make himself a debtor. Those that are so liberal as to
devise liberal things, that seek opportunities of doing good, and
contrive how to make their charity most extensive and most acceptable
to those that need it, by liberal things they shall stand, Isa. xxxii.
8.
23 In all labour there is profit: but the talk of the lips tendeth only
to penury.
Note, 1. Working, without talking, will make men rich: In all labour of
the head, or of the hand, there is profit; it will turn to some good
account or other. Industrious people are generally thriving people, and
where there is something done there is something to be had. The
stirring hand gets a penny. It is good therefore to keep in business,
and to keep in action, and what our hand finds to do to do it with all
our might. 2. Talking, without working, will make men poor. Those that
love to boast of their business and make a noise about it, and that
waste their time in tittle-tattle, in telling and hearing new things,
like the Athenians, and, under pretence of improving themselves by
conversation, neglect the work of their place and day, they waste what
they have, and the course they take tends to penury, and will end in
it. It is true in the affairs of our souls; those that take pains in
the service of God, that strive earnestly in prayer, will find profit
in it. But if men's religion runs all out in talk and noise, and their
praying is only the labour of the lips, they will be spiritually poor,
and come to nothing.
24 The crown of the wise is their riches: but the foolishness of fools
is folly.
Observe, 1. If men be wise and good, riches make them so much the more
honourable and useful: The crown of the wise is their riches; their
riches make them to be so much the more respected, and give them the
more authority and influence upon others. Those that have wealth, and
wisdom to use it, will have a great opportunity of honouring God and
doing good in the world. Wisdom is good without an inheritance, but
better with it. 2. If men be wicked and corrupt, their wealth will but
the more expose them: The foolishness of fools, put them in what
condition you will, is folly, and will show itself and shame them; if
they have riches, they do mischief with them and are the more hardened
in their foolish practices.
25 A true witness delivereth souls: but a deceitful witness speaketh
lies.
See here, 1. How much praise is due to a faithful witness: He delivers
the souls of the innocent, who are falsely accused, and their good
names, which are as dear to them as their lives. A man of integrity
will venture the displeasure of the greatest, to bring truth to light
and rescue those who are injured by falsehood. A faithful minister, who
truly witnesses for God against sin, is thereby instrumental to deliver
souls from eternal death. 2. How little regard is to be had to a false
witness. He forges lies, and yet pours them out with the greatest
assurance imaginable for the destruction of the innocent. It is
therefore the interest of a nation by all means possible to detect and
punish false-witness-bearing, yea, and lying in common conversation;
for truth is the cement of society.
26 In the fear of the Lord is strong confidence: and his children shall
have a place of refuge. 27 The fear of the Lord is a fountain of
life, to depart from the snares of death.
In these two verses we are invited and encouraged to live in the fear
of God by the advantages which attend a religious life. The fear of the
Lord is here put for all gracious principles, producing gracious
practices. 1. Where this reigns it produces a holy security and
serenity of mind. There is in it a strong confidence; it enables a man
still to hold fast both his purity and his peace, whatever happens, and
gives him boldness before God and the world. I know that I shall be
justified--None of these things move me; such is the language of this
confidence. 2. It entails a blessing upon posterity. The children of
those that by faith make God their confidence shall be encouraged by
the promise that God will be a God to believers and to their seed to
flee to him as their refuge, and they shall find shelter in him. The
children of religious parents often do the better for their parents'
instructions and example and fare the better for their faith and
prayers. "Our fathers trusted in thee, therefore we will." 3. It is an
over-flowing ever-flowing spring of comfort and joy; it is a fountain
of life, yielding constant pleasure and satisfaction to the soul, joys
that are pure and fresh, are life to the soul, and quench its thirst,
and can never be drawn dry; it is a well of living water, that is
springing up to, and is the earnest of, eternal life. 4. It is a
sovereign antidote against sin and temptation. Those that have a true
relish of the pleasures of serious godliness will not be allured by the
baits of sin to swallow its hook; they know where to obtain better
things than any it can pretend to offer, and therefore it is easy to
them to depart from the snares of death and to keep their foot from
being taken in them.
28 In the multitude of people is the king's honour: but in the want of
people is the destruction of the prince.
Here are two maxims in politics, which carry their own evidence with
them:--1. That it is much for the honour of a king to have a populous
kingdom; it is a sign that he rules well, since strangers are hereby
invited to come and settle under his protection and his own subjects
live comfortably; it is a sign that he and his kingdom are under the
blessing of God, the effect of which is being fruitful and multiplying.
It is his strength, and makes him considerable and formidable; happy is
the king, the father of his country, who has his quiver full of arrows;
he shall not be ashamed, but shall speak with his enemy in the gate,
Ps. cxxvii. 4, 5. It is therefore the wisdom of princes, by a mild and
gentle government, by encouraging trade and husbandry, and by making
all easy under them, to promote the increase of their people. And let
all that wish well to the kingdom of Christ, and to his honour, do what
they can in their places that many may be added to his church. 2. That
when the people are lessened the prince is weakened: In the want of
people is the leanness of the prince (so some read it); trade lies
dead, the ground lies untilled, the army wants to be recruited, the
navy to be manned, and all because there are not hands sufficient. See
how much the honour and safety of kings depend upon their people, which
is a reason why they should rule by love, and not with rigour. Princes
are corrected by those judgments which abate the number of the people,
as we find, 2 Sam. xxiv. 13.
29 He that is slow to wrath is of great understanding: but he that is
hasty of spirit exalteth folly.
Note, 1. Meekness is wisdom. He rightly understands himself, and his
duty and interest, the infirmities of human nature, and the
constitution of human society, who is slow to anger, and knows how to
excuse the faults of others as well as his own, how to adjourn his
resentments, and moderate them, so as by no provocation to be put out
of the possession of his own soul. A mild patient man is really to be
accounted an intelligent man, one that learns of Christ, who is Wisdom
itself. 2. Unbridled passion is folly proclaimed: He that is hasty of
spirit, whose heart is tinder to every spark of provocation, that is
all fire and tow, as we say, he thinks hereby to magnify himself and
make those about stand in awe of him, whereas really he exalts his own
folly; he makes it known, as that which is lifted up is visible to all,
and he submits himself to it as to the government of one that is
exalted.
30 A sound heart is the life of the flesh: but envy the rottenness of
the bones.
The foregoing verse showed how much our reputation, this how much our
health, depends on the good government of our passions and the
preserving of the temper of the mind. 1. A healing spirit, made up of
love and meekness, a hearty, friendly, cheerful disposition, is the
life of the flesh; it contributes to a good constitution of body;
people grow fat with good humour. 2. A fretful, envious, discontented
spirit, is its own punishment; it consumes the flesh, preys upon the
animal spirits, makes the countenance pale, and is the rottenness of
the bones. Those that see the prosperity of others and are grieved, let
them gnash with their teeth and melt away, Ps. cxii. 10.
Rumpatur, quisquis rumpitur invidia.
Whoever bursts for envy, let him burst.
31 He that oppresseth the poor reproacheth his Maker: but he that
honoureth him hath mercy on the poor.
God is here pleased to interest himself more than one would imagine in
the treatment given to the poor. 1. He reckons himself affronted in the
injuries that are done them. Whosoever he be that wrongs a poor man,
taking advantage against him because he is poor and cannot help
himself, let him know that he puts an affront upon his Maker. God made
him, and gave him his being, the same that is the author of our being;
we have all one Father, one Maker; see how Job considered this, Job
xxxi. 15. God made him poor, and appointed him his lot, so that, if we
deal hardly with any because they are poor, we reflect upon God as
dealing hardly with them in laying them low, that they might be
trampled upon. 2. He reckons himself honoured in the kindnesses that
are done them; he takes them as done to himself, and will show himself
accordingly pleased with them. I was hungry, and you gave me meat.
Those therefore that have any true honour for God will show it by
compassion to the poor, whom he has undertaken in a special manner to
protect and patronise.
32 The wicked is driven away in his wickedness: but the righteous hath
hope in his death.
Here is, 1. The desperate condition of a wicked man when he goes out of
the world: He is driven away in his wickedness. He cleaves so closely
to the world that he cannot find in his heart to leave it, but is
driven away out of it; his soul is required, is forced from him, And
sin cleaves so closely to him that it is inseparable; it goes with him
into another world; he is driven away in his wickedness, dies in his
sins, under the guilt and power of them, unjustified, unsanctified. His
wickedness is the storm in which he is hurried away, as chaff before
the wind, chased out of the world. 2. The comfortable condition of a
godly man when he finishes his course: He has hope in his death of a
happiness on the other side death, of better things in another world
than ever he had in this. The righteous then have the grace of hope in
them; though they have pain, and some dread of death, yet they have
hope. They have before them the good hoped for, even the blessed hope
which God, who cannot lie, has promised.
33 Wisdom resteth in the heart of him that hath understanding: but that
which is in the midst of fools is made known.
Observe, 1. Modesty is the badge of wisdom. He that is truly wise hides
his treasure, so as not to boast of it (Matt. xiii. 44), though he does
not hide his talent, so as not to trade with it. His wisdom rests in
his heart; he digests what he knows, and has it ready to him, but does
not unseasonably talk of it and make a noise with it. The heart is the
seat of the affections, and there wisdom must rest in the practical
love of it, and not swim in the head. 2. Openness and ostentation are a
mark of folly. If fools have a little smattering of knowledge, they
take all occasions, though very foreign, to produce it, and bring it in
by head and shoulders. Or the folly that is in the midst of fools is
made known by their forwardness to talk. Many a foolish man takes more
pains to show his folly than a wise man thinks it worth his while to
take to show his wisdom.
34 Righteousness exalteth a nation: but sin is a reproach to any
people.
Note, 1. Justice, reigning in a nation, puts an honour upon it. A
righteous administration of the government, impartial equity between
man and man, public countenance given to religion, the general practice
and profession of virtue, the protecting and preserving of virtuous
men, charity and compassion to strangers (alms are sometimes called
righteousness), these exalt a nation; they uphold the throne, elevate
the people's minds, and qualify a nation for the favour of God, which
will make them high, as a holy nation, Deut. xxvi. 19. 2. Vice,
reigning in a nation, puts disgrace upon it: Sin is a reproach to any
city or kingdom, and renders them despicable among their neighbours.
The people of Israel were often instances of both parts of this
observation; they were great when they were good, but when they forsook
God all about them insulted them and trampled on them. It is therefore
the interest and duty of princes to use their power for the suppression
of vice and support of virtue.
35 The king's favour is toward a wise servant: but his wrath is against
him that causeth shame.
This shows that in a well-ordered court and government smiles and
favours are dispensed among those that are employed in public trusts
according to their merits; Solomon lets them know he will go by that
rule, 1. That those who behave themselves wisely shall be respected and
preferred, whatever enemies they may have that seek to undermine them.
No man's services shall be neglected to please a party or a favourite.
2. That those who are selfish and false, who betray their country,
oppress the poor, and sow discord, and thus cause shame, shall be
displaced and banished the court, whatever friends they may make to
speak for them.
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P R O V E R B S
CHAP. XV.
The Proper Use of the Tongue.
1 A soft answer turneth away wrath: but grievous words stir up anger.
Solomon, as conservator of the public peace, here tells us, 1. How the
peace may be kept, that we may know how in our places to keep it; it is
by soft words. If wrath be risen like a threatening cloud, pregnant
with storms and thunder, a soft answer will disperse it and turn it
away. When men are provoked, speak gently to them, and give them good
words, and they will be pacified, as the Ephraimites were by Gideon's
mildness (Judg. viii. 1-3); whereas, upon a like occasion, by
Jephthah's roughness, they were exasperated, and the consequences were
bad, Judg. xii. 1-3. Reason will be better spoken, and a righteous
cause better pleaded, with meekness then with passion; hard arguments
do best with soft words. 2. How the peace will be broken, that we, for
our parts, may do nothing towards the breaking of it. Nothing stirs up
anger, and sows discord, like grievous words, calling foul names, as
Raca, and Thou fool, upbraiding men with their infirmities and
infelicities, their extraction or education, or any thing that lessens
them and makes them mean; scornful spiteful reflections, by which men
affect to show their wit and malice, stir up the anger of others, which
does but increase and inflame their own anger. Rather than lose a jest
some will lose a friend and make an enemy.
2 The tongue of the wise useth knowledge aright: but the mouth of fools
poureth out foolishness.
Note, 1. A good heart by the tongue becomes very useful. He that has
knowledge is not only to enjoy it, for his own entertainment, but to
use it, to use it aright, for the edification of others; and it is the
tongue that must make use of it in pious profitable discourse, in
giving suitable and seasonable instructions, counsels, and comforts,
with all possible expressions of humility and love, and then knowledge
is used aright; and to him that has, and thus uses what he has, more
shall be given. 2. A wicked heart by the tongue becomes very hurtful;
for the mouth of fools belches out foolishness, which is very
offensive; and the corrupt communication which proceeds from an evil
treasure within (the filthiness, and foolish talking, and jesting)
corrupts the good manners of some and debauches them, and grieves the
good hearts of others and disturbs them.
The Righteous and the Wicked Contrasted.
3 The eyes of the Lord are in every place, beholding the evil and the
good.
The great truths of divinity are of great use to enforce the precepts
of morality, and none more than this--That the eye of God is always
upon the children of men. 1. An eye to discern all, not only from which
nothing can be concealed, but by which every thing is actually
inspected, and nothing overlooked or looked slightly upon: The eyes of
the Lord are in every place; for he not only sees all from on high (Ps.
xxxiii. 13), but he is every where present. Angels are full of eyes
(Rev. iv. 8), but God is all eye. It denotes not only his omniscience,
that he sees all, but his universal providence, that he upholds and
governs all. Secret sins, services, and sorrows, are under his eye. 2.
An eye to distinguish both persons and actions. He beholds the evil and
the good, is displeased with the evil and approves of the good, and
will judge men according to the sight of his eyes, Ps. i. 6; xi. 4. The
wicked shall not go unpunished, nor the righteous unrewarded, for God
has his eye upon both and knows their true character; this speaks as
much comfort to saints as terror to sinners.
4 A wholesome tongue is a tree of life: but perverseness therein is a
breach in the spirit.
Note, 1. A good tongue is healing, healing to wounded consciences by
comforting them, to sin-sick souls by convincing them, to peace and
love when it is broken by accommodating differences, compromising
matters in variance, and reconciling parties at variance; this is the
healing of the tongue, which is a tree of life, the leaves of which
have a sanative virtue, Rev. xxii. 2. He that knows how to discourse
will make the place he lives in a paradise. 2. An evil tongue is
wounding (perverseness, passion, falsehood, and filthiness there, are a
breach in the spirit); it wounds the conscience of the evil speaker,
and occasions either guilt or grief to the hearers, and both are to be
reckoned breaches in the spirit. Hard words indeed break no bones, but
many a heart has been broken by them.
5 A fool despiseth his father's instruction: but he that regardeth
reproof is prudent.
Hence, 1. Let superiors be admonished to give instruction and reproof
to those that are under their charge, as they will answer it in the day
of account. They must not only instruct with the light of knowledge,
but reprove with the heat of zeal; and both these must be done with the
authority and affection of a father, and must be continued, though the
desired effect be not immediately perceived. If the instruction be
despised, give reproof, and rebuke sharply. It is indeed against the
grain with good-humoured men to find fault, and make those about them
uneasy; but better so than to suffer them to go on undisturbed in the
way to ruin. 2. Let inferiors be admonished, not only to submit to
instruction and reproof (even hardships must be submitted to), but to
value them as favours and not despise them, to make use of them for
their direction, and always to have a regard to them; this will be an
evidence that they are wise and a means of making them so; whereas he
that slights his good education is a fool and is likely to live and die
one.
6 In the house of the righteous is much treasure: but in the revenues
of the wicked is trouble.
Note, 1. Where righteousness is riches are, and the comforts of them:
In the house of the righteous is much treasure. Religion teaches men to
be diligent, temperate, and just, and by these means, ordinarily, the
estate is increased. But that is not all: God blesses the habitation of
the just, and that blessing makes rich without trouble. Or, if there be
not much of this world's goods, yet where there is grace there is true
treasure; and those who have but little, if they have a heart to be
therewith content, and to enjoy the comfort of that little, it is
enough; it is all riches. The righteous perhaps are not themselves
enriched, but there is treasure in their house, a blessing in store,
which their children after them may reap the benefit of. A wicked
worldly man is only for having his belly filled with those treasures,
his own sensual appetite gratified (Ps. xvii. 14); but a righteous
man's first care is for his soul and then for his seed, to have
treasure in his heart and then in his house, which his relations and
those about him may have the benefit of. 2. Where wickedness is, though
there may be riches, yet there is vexation of spirit with them: In the
revenues of the wicked, the great incomes they have, there is trouble;
for there is guilt and a curse; there is pride and passion, and envy
and contention; and those are troublesome lusts, which rob them of the
joy of their revenues and make them troublesome to their neighbours.
7 The lips of the wise disperse knowledge: but the heart of the foolish
doeth not so.
This is to the same purport with v. 2, and shows what a blessing a wise
man is and what a burden a fool is to those about him. Only here
observe further, 1. That we then use knowledge aright when we disperse
it, not confine it to a few of our intimates, and grudge it to others
who would make as good use of it, but give a portion of this spiritual
alms to seven and also to eight, not only be communicative, but
diffusive, of this good, with humility and prudence. We must take pains
to spread and propagate useful knowledge, must teach some that they may
teach others, and so it is dispersed. 2. That it is not only a fault to
pour out foolishness, but it is a shame not to disperse knowledge, at
least not to drop some wise word or other: The heart of the foolish
does not so; it has nothing to disperse that is good, or, if it had,
has neither skill nor will to do good with it and therefore is little
worth.
8 The sacrifice of the wicked is an abomination to the Lord: but the
prayer of the upright is his delight.
Note, 1. God so hates wicked people, whose hearts are malicious and
their lives mischievous, that even their sacrifices are an abomination
to him. God has sacrifices brought him even by wicked men, to stop the
mouth of conscience and to keep up their reputation in the world, as
malefactors come to a sanctuary, not because it is a holy place, but
because it shelters them from justice; but their sacrifices, though
ever so costly, are not accepted of God, because not offered in
sincerity nor from a good principle; they dissemble with God, and in
their conversations give the lie to their devotions, and for that
reason they are an abomination to him, because they are made a cloak
for sin, ch. vii. 14. See Isa. i. 11. 2. God has such a love for
upright good people that, though they are not at the expense of a
sacrifice (he himself has provided that), their prayer is a delight to
him. Praying graces are his own gift, and the work of his own Spirit in
them, with which he is well pleased. He not only answers their prayers,
but delights in their addresses to him, and in doing them good.
9 The way of the wicked is an abomination unto the Lord: but he loveth
him that followeth after righteousness.
This is a reason of what was said in the foregoing verse. 1. The
sacrifices of the wicked are an abomination to God, not for want of
some nice points of ceremony, but because their way, the whole course
and tenour of their conversation, is wicked, and consequently an
abomination to him. Sacrifices for sin were not accepted of those that
resolved to go on in sin, and were to the highest degree abominable if
intended to obtain a connivance at sin and a permission to go on in it.
2. Therefore the prayer of the upright is his delight, because he is a
friend of God, and he loves him who, though he have not yet attained,
is following after righteousness, aiming at it and pressing towards it,
as St. Paul, Phil. iii. 13.
10 Correction is grievous unto him that forsaketh the way: and he that
hateth reproof shall die.
This shows that those who cannot bear to be corrected must expect to be
destroyed. 1. It is common for those who have known the way of
righteousness, but have forsaken it, to reckon it a great affront to be
reproved and admonished. They are very uneasy at reproof; they cannot,
they will not, bear it; nay, because they hate to be reformed, they
hate to be reproved, and hate those who deal faithfully and kindly with
them. Of all sinners, reproofs are worst resented by apostates. 2. It
is certain that those who will not be reproved will be ruined: He that
hates reproof, and hardens his heart against it, is joined to his
idols; let him alone. He shall die, and perish for ever, in his sins,
since he would not be parted from his sins. 2 Chron. xxv. 15, I know
that God has determined to destroy thee, because thou couldst not bear
to be reproved; see also ch. xxix. 1.
11 Hell and destruction are before the Lord: how much more then the
hearts of the children of men?
This confirms what was said (v. 3) concerning God's omnipresence, in
order to his judging of evil and good. 1. God knows all things, even
those things that are hidden from the eyes of all living: Hell and
destruction are before the Lord, not only the centre of the earth, and
its subterraneous caverns, but the grave, and all the dead bodies which
are there buried out of our sight; they are all before the Lord, all
under his eye, so that none of them can be lost or be to seek when they
are to be raised again. He knows where every man lies buried, even
Moses, even those that are buried in the greatest obscurity; nor needs
he any monument with a Hic jacet--Here he lies, to direct him. The
place of the damned in particular, and all their torments, which are
inexpressible, the state of separate souls in general, and all their
circumstances, are under God's eye. The word here used for destruction
is Abaddon, which is one of the devil's names, Rev. ix. 11. That
destroyer, though he deceives us, cannot evade or elude the divine
cognizance. God examines him whence he comes (Job i. 7), and sees
through all his disguises though he is sly, and subtle, and swift, Job
xxvi. 6. 2. He knows particularly the hearts of the children of men. If
he sees through the depths and wiles of Satan himself, much more can he
search men's hearts, though they be deceitful, since they learned all
their fraudulent arts of Satan. God is greater than our hearts, and
knows them better than we know them ourselves, and therefore is an
infallible Judge of every man's character, Heb. iv. 13.
12 A scorner loveth not one that reproveth him: neither will he go unto
the wise.
A scorner is one that not only makes a jest of God and religion, but
bids defiance to the methods employed for his conviction and
reformation, and, as an evidence of that, 1. He cannot endure the
checks of his own conscience, nor will he suffer it to deal plainly
with him: He loves not to reprove him (so some read it); he cannot
endure to retire into his own heart and commune seriously with that,
will not admit of any free thought or fair reasoning with himself, nor
let his own heart smite him, if he can help it. That man's case is sad
who is afraid of being acquainted and of arguing with himself. 2. He
cannot endure the advice and admonitions of his friends: He will not go
unto the wise, lest they should give him wise counsel. We ought not
only to bid the wise welcome when they come to us, but to go to them,
as beggars to the rich man's door for an alms; but this the scorner
will not do, for fear of being told of his faults and prevailed upon to
reform.
13 A merry heart maketh a cheerful countenance: but by sorrow of the
heart the spirit is broken.
Here, 1. Harmless mirth is recommended to us, as that which contributes
to the health of the body, making men lively and fit for business, and
to the acceptableness of the conversation, making the face to shine and
rendering us pleasant one to another. A cheerful spirit, under the
government of wisdom and grace, is a great ornament to religion, puts a
further lustre upon the beauty of holiness, and makes men the more
capable of doing good. 2. Hurtful melancholy is what we are cautioned
against, as a great enemy to us, both in our devotion and in our
conversation: By sorrow of the heart, when it has got dominion and
plays the tyrant, as it will be apt to do it if be indulged awhile, the
spirit is broken and sunk, and becomes unfit for the service of God.
The sorrow of the world works death. Let us therefore weep as though we
wept not, in justice to ourselves, as well as in conformity to God and
his providence.
Wisdom and Folly.
14 The heart of him that hath understanding seeketh knowledge: but the
mouth of fools feedeth on foolishness.
Here are two things to be wondered at:--1. A wise man not satisfied
with his wisdom, but still seeking the increase of it; the more he has
the more he would have: The heart of him that has understanding,
rejoices so in the knowledge it has attained to that it is still
coveting more, and in the use of the means of knowledge is still
labouring for more, growing in grace, and in the knowledge of Christ.
Si dixisti, Sufficit, periisti--If you say, I have enough, you are
undone. 2. A fool well satisfied with his folly and not seeking the
cure of it. While a good man hungers after the solid satisfactions of
grace, a carnal mind feasts on the gratifications of appetite and
fancy. Vain mirth and sensual pleasures are its delight, and with these
it can rest contented, flattering itself in these foolish ways.
15 All the days of the afflicted are evil: but he that is of a merry
heart hath a continual feast.
See here what a great difference there is between the condition and
temper of some and others of the children of men. 1. Some are much in
affliction, and of a sorrowful spirit, and all their days are evil
days, like those of old age, and days of which they say they have no
pleasure in them. They eat in darkness (Eccl. v. 17) and never eat with
pleasure, Job xxi. 25. How many are the afflictions of the afflicted in
this world! Such are not to be censured or despised, but pitied and
prayed for, succoured and comforted. It might have been our own lot, or
may be yet, merry as we are at present. 2. Others enjoy great
prosperity and are of a cheerful spirit; and they have not only good
days, but have a continual feast; and if in the abundance of all things
they serve God with gladness of heart, and it is oil to the wheels of
their obedience (all this, and heaven too), then they serve a good
Master. But let not such feast without fear; a sudden change may come;
therefore rejoice with trembling.
16 Better is little with the fear of the Lord than great treasure and
trouble therewith. 17 Better is a dinner of herbs where love is, than
a stalled ox and hatred therewith.
Solomon had said in the foregoing verse that he who has not a large
estate, or a great income, but a cheerful spirit, has a continual
feast; Christian contentment, and joy in God, make the life easy and
pleasant; now here he tells us what is necessary to that cheerfulness
of spirit which will furnish a man with a continual feast, though he
has but little in the world--holiness and love.
I. Holiness. A little, if we manage it and enjoy it in the fear of the
Lord, if we keep a good conscience and go on in the way of duty, and
serve God faithfully with the little we have, will be more comfortable,
and turn to a better account, than great treasure and trouble
therewith. Observe here, 1. It is often the lot of those that fear God
to have but a little of this world. The poor receive the gospel, and
poor they still are, Jam. ii. 5. 2. Those that have great treasure have
often great trouble therewith; it is so far from making them easy that
it increases their care and hurry. The abundance of the rich will not
suffer them to sleep. 3. If great treasure bring trouble with it, it is
for want of the fear of God. If those that have great estates would do
their duty with them, and then trust God with them, their treasure
would not have so much trouble attending it. 4. It is therefore far
better, and more desirable, to have but a little of the world and to
have it with a good conscience, to keep up communion with God, and
enjoy him in it, and live by faith, than to have the greatest plenty
and live without God in the world.
II. Love. Next to the fear of God, peace with all men is necessary to
the comfort of this life. 1. If brethren dwell together in unity, if
they are friendly, and hearty, and pleasant, both in their daily meals
and in more solemn entertainments, that will make a dinner of herbs a
feast sufficient; though the fare be coarse, and the estate so small
that they can afford no better, yet love will sweeten it and they may
be as merry over it as if they had all dainties. 2. If there be mutual
enmity and strife, though there be a whole ox for dinner, a fat ox,
there can be no comfort in it; the leaven of malice, of hating and
being hated, is enough to sour it all. Some refer it to him that makes
the entertainment; better have a slender dinner and be heartily welcome
than a table richly spread with a grudging evil eye.
Cum torvo vultu mihi conula nulla placebit,
Cum placido vultu conula ulla placet.
The most sumptuous entertainment, presented with a sullen brow,
would offend me; while the plainest repast, presented kindly,
would delight me.
18 A wrathful man stirreth up strife: but he that is slow to anger
appeaseth strife.
Here is, 1. Passion the great make-bate. Thence come wars and
fightings. Anger strikes the fire which sets cities and churches into a
flame: A wrathful man, with his peevish passionate reflections, stirs
up strife, and sets people together by the ears; he gives occasion to
others to quarrel, and takes the occasion that others give, though ever
so trifling. When men carry their resentments too far, one quarrel
still produces another. 2. Meekness the great peace-maker: He that is
slow to anger not only prevents strife, that it be not kindled, but
appeases it if it be already kindled, brings water to the flame, unites
those again that have fallen out, and by gentle methods brings them to
mutual concessions for peace-sake.
19 The way of the slothful man is as an hedge of thorns: but the way of
the righteous is made plain.
See here, 1. Whence those difficulties arise which men pretend to meet
with in the way of their duty, and to be insuperable; they arise not
from any thing in the nature of the duty, but from the slothfulness of
those that have really no mind to it. Those that have no heart to their
work pretend that their way is hedged up with thorns, and they cannot
do their work at all (as if God were a hard Master, reaping where he
had not sown), at least that their way is strewed with thorns, that
they cannot do their work without a great deal of hardship and danger;
and therefore they go about it with as much reluctance as if they were
to go barefoot through a thorny hedge. 2. How these imaginary
difficulties may be conquered. An honest desire and endeavour to do our
duty will, by the grace of God, make it easy, and we shall find it
strewed with roses: The way of the righteous is made plain; it is easy
to be trodden and not rough, easy to be found, and not intricate.
20 A wise son maketh a glad father: but a foolish man despiseth his
mother.
Observe here, 1. To the praise of good children, that they are the joy
of their parents, who ought to have joy of them, having taken so much
care and pains about them. And it adds much to the satisfaction of
those that are good if they have reason to think that they have been a
comfort to their parents in their declining years, when evil days come.
2. To the shame of wicked children, that by their wickedness they put
contempt upon their parents, slight their authority, and make an ill
requital for their kindness: A foolish son despises his mother, that
had most sorrow with him and perhaps had too much indulged him, which
makes his sin in despising her the more sinful and her sorrow the more
sorrowful.
21 Folly is joy to him that is destitute of wisdom: but a man of
understanding walketh uprightly.
Note, 1. It is the character of a wicked man that he takes pleasure in
sin; he has an appetite to the bait, and swallows it greedily, and has
no dread of the hook, nor feels from it when he has swallowed it: Folly
is joy to him; the folly of others is so, and his own much more. He
sins, not only without regret, but with delight, not only repents not
of it, but makes his boast of it. This is a certain sign of one that is
graceless. 2. It is the character of a wise and good man that he makes
conscience of his duty. A fool lives at large, walks at all adventures,
by no rule, acts with no sincerity or steadiness; but a man of
understanding, the eyes of whose understanding are enlightened by the
Spirit (and those that have not a good understanding have no
understanding), walks uprightly, lives a sober, orderly, regular life,
and studies in every thing to conform himself to the will of God; and
this is a constant pleasure and joy to him. But what foolishness
remains in him, or proceeds from him at any time, is a grief to him,
and he is ashamed of it. By these characters we may try ourselves.
22 Without counsel purposes are disappointed: but in the multitude of
counsellors they are established.
See here, 1. Of what ill consequence it is to be precipitate and rash,
and to act without advice: Men's purposes are disappointed, their
measures broken, and they come short of their point, gain not their
end, because they would not ask counsel about the way. If men will not
take time and pains to deliberate with themselves, or are so confident
of their own judgment that they scorn to consult with others, they are
not likely to bring any thing considerable to pass; circumstances
defeat them which, with a little consultation, might have been foreseen
and obviated. It is a good rule, both in public and domestic affairs,
to do nothing rashly and of one's own head. Plus vident oculi quam
oculus--Many eyes see more than one. That often proves best which was
least our own doing. 2. How much it will be for our advantage to ask
the advice of our friends: In the multitude of counsellors (provided
they be discreet and honest, and will not give counsel with a spirit of
contradiction) purposes are established. Solomon's son made no good use
of this proverb when he acquiesced not in the counsel of the old men,
but because he would have a multitude of counsellors, regarding number
more than weight, advised with the young men.
23 A man hath joy by the answer of his mouth: and a word spoken in due
season, how good is it!
Note, 1. We speak wisely when we speak seasonably: The answer of the
mouth will be our credit and joy when it is pertinent and to the
purpose, and is spoken in due season, when it is needed and will be
regarded, and, as we say, hits the joint. Many a good word comes short
of doing the good it might have done, for want of being well-timed. Nor
is any thing more the beauty of discourse than to have a proper answer
ready off-hand, just when there is occasion for it, and it comes in
well. 2. If we speak wisely and well, it will redound to our own
comfort and to the advantage of others: A man has joy by the answer of
his mouth; he may take a pleasure, but may by no means take a pride, in
having spoken so acceptably and well that the hearers admire him and
say, "How good is it, and how much good does it do!"
24 The way of life is above to the wise, that he may depart from hell
beneath.
The way of wisdom and holiness is here recommended to us, 1. As very
safe and comfortable: It is the way of life, the way that leads to
eternal life, in which we shall find the joy and satisfaction which
will be the life of the soul, and at the end of which we shall find the
perfection of blessedness. Be wise and live. It is the way to escape
that misery which we cannot but see ourselves exposed to, and in danger
of. It is to depart from hell beneath, from the snares of hell, the
temptations of Satan, and all his wiles, from the pains of hell, that
everlasting destruction which our sins have deserved. 2. As very
sublime and honourable: It is above. A good man sets his affections on
things above, and deals in those things. His conversation is in heaven;
his way leads directly thither; there his treasure is, above, out of
the reach of enemies, above the changes of this lower world. A good man
is truly noble and great; his desires and designs are high, and he
lives above the common rate of other men. It is above the capacity and
out of the sight of foolish men.
The Righteous and the Wicked Contrasted.
25 The Lord will destroy the house of the proud: but he will establish
the border of the widow.
Note, 1. Those that are elevated God delights to abase, and commonly
does it in the course of his providence: The proud, that magnify
themselves, bid defiance to the God above them and trample on all about
them, are such as God resists and will destroy, not them only, but
their houses, which they are proud of and are confident of the
continuance and perpetuity of. Pride is the ruin of multitudes. 2.
Those that are dejected God delights to support, and often does it
remarkably: He will establish the border of the poor widow, which proud
injurious men break in upon, and which the poor widow is not herself
able to defend and make good. It is the honour of God to protect the
weak and appear for those that are oppressed.
26 The thoughts of the wicked are an abomination to the Lord: but the
words of the pure are pleasant words.
The former part of this verse speaks of thoughts, the latter of words,
but they come all to one; for thoughts are words to God, and words are
judged of by the thoughts from which they proceed, so that, 1. The
thoughts and words of the wicked, which are, like themselves, wicked,
which aim at mischief, and have some ill tendency or other, are an
abomination to the Lord; he is displeased at them and will reckon for
them. The thoughts of wicked men, for the most part, are such as God
hates, and are an offence to him, who not only knows the heart and all
that passes and repasses there, but requires the innermost and
uppermost place in it. 2. The thoughts and words of the pure, being
pure like themselves, clean, honest, and sincere, are pleasant words
and pleasant thoughts, well-pleasing to the holy God, who delights in
purity. It may be understood both of their devotions to God (the words
of their mouth and the meditations of their heart, in prayer and
praise, are acceptable to God, Ps. xix. 14; lxix. 13) and of their
discourses with men, tending to edification. Both are pleasant when
they come from a pure, a purified, heart.
27 He that is greedy of gain troubleth his own house; but he that
hateth gifts shall live.
Note, 1. Those that are covetous entail trouble upon their families: He
that is greedy of gain, and therefore makes himself a slave to the
world, rises up early, sits up late, and eats the bread of carefulness,
in pursuit of it--he that hurries, and puts himself and all about him
upon the stretch, in business, frets and vexes at every loss and
disappointment, and quarrels with every body that stands in the way of
his profit--he troubles his own house, is a burden and vexation to his
children and servants. He that, in his greediness of gain, takes
bribes, and uses unlawful ways of getting money, leaves a curse with
what he gets to those that come after him, which sooner or later will
bring trouble into the house, Hab. ii. 9, 10. 2. Those that are
generous as well as righteous entail a blessing upon their families: He
that hates gifts, that shakes his hands from holding the bribes that
are thrust into his hand to pervert justice and abhors all sinful
indirect ways of getting money--that hates to be paltry and mercenary,
and is willing, if there be occasion, to do good gratis--he shall live;
he shall have the comfort of life, shall live in prosperity and
reputation; his name and family shall live and continue.
28 The heart of the righteous studieth to answer: but the mouth of the
wicked poureth out evil things.
Here is, 1. A good man proved to be a wise man by this, that he governs
his tongue well; he that does so the same is a perfect man, Jam. iii.
2. It is part of the character of a righteous man that being convinced
of the account he must give of his words, and of the good and bad
influence of them upon others, he makes conscience of speaking truly
(it is his heart that answers, that is, he speaks as he thinks, and
dares not do otherwise, he speaks the truth in his heart, Ps. xv. 2),
and of speaking pertinently and profitably, and therefore he studies to
answer, that his speech may be with grace, Neh. ii. 4; v. 7. 2. A
wicked man is proved to be a fool by this, that he never heeds what he
says, but his mouth pours out evil things, to the dishonour of God and
religion, his own reproach, and the hurt of others. Doubtless that is
an evil heart which thus overflows with evil.
29 The Lord is far from the wicked: but he heareth the prayer of the
righteous.
Note, 1. God sets himself at a distance from those that set him at
defiance: The wicked say to the Almighty, Depart from us, and he is,
accordingly, far from them; he does not manifest himself to them, has
no communion with them, will not hear them, will not help them, no, not
in the time of their need. They shall be for ever banished from his
presence and he will behold them afar off. Depart from me, you cursed.
2. He will draw nigh to those in a way of mercy who draw nigh to him in
a way of duty: He hears the prayer of the righteous, accepts it, is
well pleased with it, and will grant an answer of peace to it. It is
the prayer of a righteous man that avails much, Jam. v. 16. He is nigh
to them, a present help, in all that they call upon him for.
30 The light of the eyes rejoiceth the heart: and a good report maketh
the bones fat.
Two things are here pronounced pleasant:-- 1. It is pleasant to have a
good prospect to see the light of the sun (Eccl. xi. 7) and by it to
see the wonderful works of God, with which this lower world is
beautified and enriched. Those that want the mercy know how to value
it; how would the light of the eyes rejoice their hearts! The
consideration of this should make us thankful for our eyesight. 2. It
is more pleasant to have a good name, a name for good things with God
and good people; this is as precious ointment, Eccl. vii. 1. It makes
the bones fat; it gives a secret pleasure, and that which is
strengthening. It is also very comfortable to hear (as some understand
it) a good report concerning others; a good man has no greater joy than
to hear that his friends walk in the truth.
31 The ear that heareth the reproof of life abideth among the wise.
Note, 1. It is the character of a wise man that he is very willing to
be reproved, and therefore chooses to converse with those that, both by
their words and example, will show him what is amiss in him: The ear
that can take the reproof will love the reprover. Faithful friendly
reproofs are here called the reproofs of life, not only because they
are to be given in a lively manner, and with a prudent zeal (and we
must reprove by our lives as well as by our doctrine), but because,
where they are well-taken, they are means of spiritual life, and lead
to eternal life, and (as some think) to distinguish them from rebukes
and reproaches for well-doing, which are rather reproofs of death,
which we must not regard nor be influenced by. 2. Those that are so
wise as to bear reproof well will hereby be made wiser (ch. ix. 9), and
come at length to be numbered among the wise men of the age, and will
have both ability and authority to reprove and instruct others. Those
that learn well, and obey well, are likely in time to teach well and
rule well.
32 He that refuseth instruction despiseth his own soul: but he that
heareth reproof getteth understanding.
See here, 1. The folly of those that will not be taught, that refuse
instruction, that will not heed it, but turn their backs upon it, or
will not hear it, but turn their hearts against it. They refuse
correction (margin); they will not take it, no, not from God himself,
but kick against the pricks. Those that do so despise their own souls;
they show that they have a low and mean opinion of them, and are in
little care and concern about them, considered as rational and
immortal, instruction being designed to cultivate reason and prepare
for the immortal state. The fundamental error of sinners is
undervaluing their own souls; therefore they neglect to provide for
them, abuse them, expose them, prefer the body before the soul, and
wrong the soul to please the body. 2. The wisdom of those that are
willing, not only to be taught, but to be reproved: He that hears
reproof, and amends the faults he is reproved for, gets understanding,
by which his soul is secured from bad ways and directed in good ways,
and thereby he both evidences the value he has for his own soul and
puts true honour upon it.
33 The fear of the Lord is the instruction of wisdom; and before honour
is humility.
See here how much it is our interest, as well as duty, 1. To submit to
our God, and keep up a reverence for him: The fear of the Lord, as it
is the beginning of wisdom, so it is the instruction and correction of
wisdom; the principles of religion, closely adhered to, will improve
our knowledge, rectify our mistakes, and be the best and surest guide
of our way. An awe of God upon our spirits will put us upon the wisest
counsels and chastise us when we say or do unwisely. 2. To stoop to our
brethren, and keep up a respect for them. Where there is humility there
is a happy presage of honour and preparative for it. Those that humble
themselves shall be exalted here and hereafter.
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P R O V E R B S
CHAP. XVI.
The Sovereignty of Divine Providence.
1 The preparations of the heart in man, and the answer of the tongue,
is from the Lord.
As we read this, it teaches us a great truth, that we are not
sufficient of ourselves to think or speak any thing of ourselves that
is wise and good, but that all our sufficiency is of God, who is with
the heart and with the mouth, and works in us both to will and to do,
Phil. ii. 13; Ps. x. 17. But most read it otherwise: The preparation of
the heart is in man (he may contrive and design this and the other) but
the answer of the tongue, not only the delivering of what he designed
to speak, but the issue and success of what he designed to do, is of
the Lord. That is, in short, 1. Man purposes. He has a freedom of
thought and a freedom of will permitted him; let him form his projects,
and lay his schemes, as he thinks best: but, after all, 2. God
disposes. Man cannot go on with his business without the assistance and
blessing of God, who made man's mouth and teaches us what we shall say.
Nay, God easily can, and often does, cross men's purposes, and break
their measures. It was a curse that was prepared in Balaam's heart, but
the answer of the tongue was a blessing.
2 All the ways of a man are clean in his own eyes; but the Lord
weigheth the spirits.
Note, 1. We are all apt to be partial in judging of ourselves: All the
ways of a man, all his designs, all his doings, are clean in his own
eyes, and he sees nothing amiss in them, nothing for which to condemn
himself, or which should make his projects prove otherwise than well;
and therefore he is confident of success, and that the answer of the
tongue shall be according to the expectations of the heart; but there
is a great deal of pollution cleaving to our ways, which we are not
aware of, or do not think so ill of as we ought. 2. The judgment of God
concerning us, we are sure, is according to truth: He weighs the
spirits in a just and unerring balance, knows what is in us, and passes
a judgment upon us accordingly, writing Tekel upon that which passed
our scale with approbation--weighed in the balance and found wanting;
and by his judgment we must stand or fall. He not only sees men's ways
but tries their spirits, and we are as our spirits are.
3 Commit thy works unto the Lord, and thy thoughts shall be
established.
Note, 1. It is a very desirable thing to have our thoughts established,
and not tossed, and put into a hurry, by disquieting cares and
fears,--to go on in an even steady course of honesty and piety, not
disturbed, or put out of frame, by any event or change,--to be
satisfied that all shall work for good and issue well at last, and
therefore to be always easy and sedate. 2. The only way to have our
thoughts established is to commit our works to the Lord. The great
concerns of our souls must be committed to the grace of God, with a
dependence upon and submission to the conduct of that grace (2 Tim. i.
12); all our outward concerns must be committed to the providence of
God, and to the sovereign, wise, and gracious disposal of that
providence. Roll thy works upon the Lord (so the word is); roll the
burden of thy care from thyself upon God. Lay the matter before him by
prayer. Make known thy works unto the Lord (so some read it), not only
the works of thy hand, but the workings of thy heart; and then leave it
with him, by faith and dependence upon him, submission and resignation
to him. The will of the Lord be done. We may then be easy when we
resolve that whatever pleases God shall please us.
4 The Lord hath made all things for himself: yea, even the wicked for
the day of evil.
Note, 1. That God is the first cause. He is the former of all things
and all persons, the fountain of being; he gave every creature the
being it has and appointed it its place. Even the wicked are his
creatures, though they are rebels; he gave them those powers with which
they fight against him, which aggravates their wickedness, that they
will not let him that made them rule them, and therefore, though he
made them, he will not save them. 2. That God is the last end. All is
of him and from him, and therefore all is to him and for him. He made
all according to his will and for his praise; he designed to serve his
own purposes by all his creatures, and he will not fail of his designs;
all are his servants. The wicked he is not glorified by, but he will be
glorified upon. He makes no man wicked, but he made those who he
foresaw would be wicked: yet he made them (Gen. vi. 6), because he knew
how to get himself honour upon them. See Rom. ix. 22. Or (as some
understand it) he made the wicked to be employed by him as the
instruments of his wrath in the day of evil, when he brings judgments
on the world. He makes some use even of wicked men, as of other things,
to be his sword, his hand (Ps. xvii. 13, 14), flagellum Dei--the
scourge of God. The king of Babylon is called his servant.
5 Every one that is proud in heart is an abomination to the Lord:
though hand join in hand, he shall not be unpunished.
Note, 1. The pride of sinners sets God against them. He that, being
high in estate is proud in heart, whose spirit is elevated with his
condition, so that he becomes insolent in his conduct towards God and
man, let him know that though he admires himself, and others caress
him, yet he is an abomination to the Lord. The great God despises him;
the holy God detest him. 2. The power of sinners cannot secure them
against God, though they strengthen themselves with body hands. Though
they may strengthen one another with their confederacies and
combinations, joining forces against God, they shall not escape his
righteous judgment. Woe unto him that strives with his Maker, ch. xi.
21; Isa. xlv. 9.
6 By mercy and truth iniquity is purged: and by the fear of the Lord
men depart from evil.
See here, 1. How the guilt of sin is taken away from us--by the mercy
and truth of God, mercy in promising, truth in performing, the mercy
and truth which kiss each other in Jesus Christ the Mediator--by the
covenant of grace, in which mercy and truth shine so brightly--by our
mercy and truth, as the condition of the pardon and a necessary
qualification for it--by these, and not by the legal sacrifices, Mic.
vi. 7, 8. 2. How the power of sin is broken in us. By the principles of
mercy and truth commanding in us the corrupt inclinations are purged
out (so we may take the former part); however, by the fear of the Lord,
and the influence of that fear, men depart from evil; those will not
dare to sin against God who keep up in their minds a holy dread and
reverence of him.
7 When a man's ways please the Lord, he maketh even his enemies to be
at peace with him.
Note, 1. God can turn foes into friends when he pleases. He that has
all hearts in his hand has access to men's spirits and power over them,
working insensibly, but irresistibly upon them, can make a man's
enemies to be at peace with him, can change their minds, or force them
into a feigned submission. He can slay all enemies, and bring those
together that were at the greatest distance from each other. 2. He will
do it for us when we please him. If we make it our care to be
reconciled to God, and to keep ourselves in his love, he will incline
those that have been envious towards us, and vexatious to us, to
entertain a good opinion of us and to become our friends. God made Esau
to be at peace with Jacob, Abimelech with Isaac, and David's enemies to
court his favour and desire a league with Israel. The image of God
appearing upon the righteous, and his particular lovingkindness to
them, are enough to recommend them to the respect of all, even of those
that have been most prejudiced against them.
8 Better is a little with righteousness than great revenues without
right.
Here, 1. It is supposed that an honest good man may have but a little
of the wealth of this world (all the righteous are not rich),--that a
man may have but little, and yet may be honest (though poverty is a
temptation to dishonesty, ch. xxx. 9, yet not an invincible one),--and
that a man may grow rich, for a while, by fraud and oppression, may
have great revenues, and those got and kept without right, may have no
good title to them nor make any good use of them. 2. It is maintained
that a small estate, honestly come by, which a man is content with,
enjoys comfortably, serves God with cheerfully, and puts to a right
use, is much better and more valuable than a great estate ill-got, and
then ill-kept or ill-spent. It carries with it more inward
satisfaction, a better reputation with all that are wise and good; it
will last longer, and will turn to a better account in the great day,
when men will be judged, not according to what they had, but what they
did.
9 A man's heart deviseth his way: but the Lord directeth his steps.
Man is here represented to us, 1. As a reasonable creature, that has
the faculty of contriving for himself: His heart devises his way,
designs an end, and projects ways and means leading to that end, which
the inferior creatures, who are governed by sense and natural instinct,
cannot do. The more shame for him if he do not devise the way how to
please God and provide for his everlasting state. 2. But as a depending
creature, that is subject to the direction and dominion of his Maker.
If men devise their way, so as to make God's glory their end and his
will their rule, they may expect that he will direct their steps by his
Spirit and grace, so that they shall not miss their way nor come short
of their end. But let men devise their worldly affairs ever so
politely, and with ever so great a probability of success, yet God has
the ordering of the event, and sometimes directs their steps to that
which they least intended. The design of this is to teach us to say, If
the Lord will, we shall live and do this or that (Jam. iv. 14, 15), and
to have our eye to God, not only in the great turns of our lives, but
in every step we take. Lord, direct my way, 1 Thess. iii. 11.
The Duties of Kings.
10 A divine sentence is in the lips of the king: his mouth
transgresseth not in judgment.
We wish this were always true as a proposition, and we ought to make it
our prayer for kings, and all in authority, that a divine sentence may
be in their lips, both in giving orders, that they may do that in
wisdom, and in giving sentence, that they may do that in equity, both
which are included in judgment, and that in neither their mouth may
transgress, 1 Tim. ii. 1. But it is often otherwise; and therefore, 1.
It may be read as a precept to the kings and judges of the earth to be
wise and instructed. Let them be just, and rule in the fear of God; let
them act with such wisdom and conscience that there may appear a holy
divination in all they say or do, and that they are guided by
principles supernatural: let not their mouths transgress in judgment,
for the judgment is God's. 2. It may be taken as a promise to all good
kings, that if they sincerely aim at God's glory, and seek direction
from him, he will qualify them with wisdom and grace above others, in
proportion to the eminency of their station and the trusts lodged in
their hands. When Saul himself was made king God gave him another
spirit. 3. It was true concerning Solomon who wrote this; he had
extraordinary wisdom, pursuant to the promise God made him, See 1 Kings
iii. 28.
11 A just weight and balance are the Lord's: all the weights of the bag
are his work.
Note, 1. The administration of public justice by the magistrate is an
ordinance of God; in it the scales are held, and ought to be held by a
steady and impartial hand; and we ought to submit to it, for the Lord's
sake, and to see his authority in that of the magistrate, Rom. xiii. 1;
1 Pet. ii. 13. 2. The observance of justice in commerce between man and
man is likewise a divine appointment. He taught men discretion to make
scales and weights for the adjusting of right exactly between buyer and
seller, that neither may be wronged; and all other useful inventions
for the preserving of right are from him. He has also appointed by his
law that they be just. It is therefore a great affront to him, and to
his government, to falsify, and so to do wrong under colour and
pretence of doing right, which is wickedness in the place of judgment.
12 It is an abomination to kings to commit wickedness: for the throne
is established by righteousness.
Here is, 1. The character of a good king, which Solomon intended not
for his own praise, but for instruction to his successors, his
neighbours, and the viceroys under him. A good king not only does
justice, but it is an abomination to him to do otherwise. He hates the
thought of doing wrong and perverting justice; he not only abhors the
wickedness done by others, but abhors the wickedness done by others,
but abhors to do any himself, though, having power, he might easily and
safety do it. 2. The comfort of a good king: His throne is established
by righteousness. He that makes conscience of using his power aright
shall find that to be the best security of his government, both as it
will oblige people, make them easy, and keep them in the interest of
it, and as it will obtain the blessing of God, which will be a firm
basis to the throne and a strong guard about it.
13 Righteous lips are the delight of kings; and they love him that
speaketh right.
Here is a further character of good kings, that they love and delight
in those that speak right. 1. They hate parasites and those that
flatter them, and are very willing that all about them should deal
faithfully with them and tell them that which is true, whether it be
pleasing or displeasing, both concerning persons and things, that every
thing should be set in a true light and nothing disguised, ch. xxix.
12. 2. They not only do righteousness themselves, but take care to
employ those under them that do righteousness too, which is of great
consequence to the people, who must be subject not only to the king as
supreme, but to the governors sent by him, 1 Pet. ii. 14. A good king
will therefore put those in power who are conscientious, and will say
that which is righteous and discreet, and know how to speak aright and
to the purpose.
14 The wrath of a king is as messengers of death: but a wise man will
pacify it. 15 In the light of the king's countenance is life; and his
favour is as a cloud of the latter rain.
These two verses show the power of kings, which is every where great,
but was especially so in those eastern countries, where they were
absolute and arbitrary. Whom they would they slew and whom they would
they kept alive. Their will was a law. We have reason to bless God for
the happy constitution of the government we live under, which maintains
the prerogative of the prince without any injury to the liberty of the
subject. But here it is intimated, 1. How formidable the wrath of a
king is: It is as messengers of death; the wrath of Ahasuerus was so to
Haman. An angry word from an incensed prince has been to many a
messenger of death, and has struck so great a terror upon some as if a
sentence of death had been pronounced upon them. He must be a very wise
man that knows how to pacify the wrath of a king with a word fitly
spoken, as Jonathan once pacified his father's rage against David, 1
Sam. xix. 6. A prudent subject may sometimes suggest that to an angry
prince which will cool his resentments. 2. How valuable and desirable
the king's favour is to those that have incurred his displeasure; it is
life from the dead if the king be reconciled to them. To others it is
as a cloud of the latter rain, very refreshing to the ground. Solomon
put his subjects in mind of this, that they might not do any thing to
incur his wrath, but be careful to recommend themselves to his favour.
We ought by it to be put in mind how much we are concerned to escape
the wrath and obtain the favour of the King of kings. His frowns are
worse than death, and his favour is better than life; and therefore
those are fools who to escape the wrath, and obtain the favour, of an
earthly prince, will throw themselves out of God's favour, and make
themselves obnoxious to his wrath.
Pride and Humility.
16 How much better is it to get wisdom than gold! and to get
understanding rather to be chosen than silver!
Solomon here not only asserts that it is better to get wisdom than gold
(ch. iii. 14, viii. 19), but he speaks it with assurance, that it is
much better, better beyond expression--with admiration (How much
better!) as one amazed at the disproportion--with an appeal to men's
consciences ("Judge in yourselves how much better it is" )--and with an
addition to the same purport, that understanding is rather to be chosen
than silver and all the treasures of kings and their favourites. Note,
1. Heavenly wisdom is better than worldly wealth, and to be preferred
before it. Grace is more valuable than gold. Grace is the gift of God's
peculiar favour; gold only of common providence. Grace is for
ourselves; gold for others. Grace is for the soul and eternity; gold
only for the body and time. Grace will stand us in stead in a dying
hour, when gold will do us no good. 2. The getting of this heavenly
wisdom is better than the getting of worldly wealth. Many take care and
pains to get wealth, and yet come short of it; but grace was never
denied to any that sincerely sought it. There is vanity and vexation of
spirit in getting wealth, but joy and satisfaction of spirit in getting
wisdom. Great peace have those that love it.
17 The highway of the upright is to depart from evil: he that keepeth
his way preserveth his soul.
Note, 1. It is the way of the upright to avoid sin, and every thing
that looks like it and leads towards it; and this is a highway marked
out by authority, tracked by many that have gone before us, and in
which we meet with many that keep company with us; it is easy to find
and safe to be travelled in, like a highway, Isa. xxxv. 8. To depart
from evil is understanding. 2. It is the care of the upright to
preserve their own souls, that they be not polluted with sin, and that
by the troubles of the world they may not be put out of the possession
of them, especially that they may not perish for ever, Matt. xvi. 26.
And it is therefore their care to keep their way, and not turn aside
out of it, on either hand, but to press towards perfection. Those that
adhere to their duty secure their felicity. Keep thy way and God will
keep thee.
18 Pride goeth before destruction, and an haughty spirit before a fall.
Note, 1. Pride will have a fall. Those that are of a haughty spirit,
that think of themselves above what is meet, and look with contempt
upon others, that with their pride affront God and disquiet others,
will be brought down, either by repentance or by ruin. It is the honour
of God to humble the proud, Job xl. 11, 12. It is the act of justice
that those who have lifted up themselves should be laid low. Pharaoh,
Sennacherib, Nebuchadnezzar, were instances of this. Men cannot punish
pride, but either admire it or fear it, and therefore God will take the
punishing of it into his own hands. Let him alone to deal with proud
men. 2. Proud men are frequently most proud, and insolent, and haughty,
just before their destruction, so that it is a certain presage that
they are upon the brink of it. When proud men set God's judgments at
defiance, and think themselves at the greatest distance from them, it
is a sign that they are at the door; witness the case of Benhadad and
Herod. While the word was in the king's mouth, Dan. iv. 31. Therefore
let us not fear the pride of others, but greatly fear pride in
ourselves.
19 Better it is to be of an humble spirit with the lowly, than to
divide the spoil with the proud.
This is a paradox which the children of this world cannot understand
and will not subscribe to, that it is better to be poor and humble than
to be rich and proud. 1. Those that divide the spoil are commonly
proud; they value themselves and despise others, and their mind rises
with their condition; those therefore that are rich in this world have
need to be charged that they be not high-minded, 1 Tim. vi. 17. Those
that are proud and will put forth themselves, that thrust, and shove,
and scramble, for preferment, are the men that commonly divide the
spoil and share it among them; they have the world at will and the ball
at their foot. 2. It is upon all accounts better to take our lot with
those whose condition is low, and their minds brought to it, than to
covet and aim to make a figure and a bustle in the world. Humility,
though it should expose us to contempt in the world, yet while it
recommends us to the favour of God, qualifies us for his gracious
visits, prepares us for his glory, secures us from many temptations,
and preserves the quiet and repose of our own souls, is much better
than that high-spiritedness which, though it carry away the honour and
wealth of the world, makes God a man's enemy and the devil his master.
Benefits of Wisdom.
20 He that handleth a matter wisely shall find good: and whoso trusteth
in the Lord, happy is he.
Note, 1. Prudence gains men respect and success: He that handles a
matter wisely (that is master of his trade and makes it to appear he
understands what he undertakes, that is considerate in his affairs,
and, when he speaks or writes on any subject, does it pertinently)
shall find good, shall come into good repute, and perhaps may make a
good hand of it. 2. But it is piety only that will secure men's true
happiness: Those that handle a matter wisely, if they are proud and
lean to their own understanding, though they may find some good, yet
they will have no great satisfaction in it; but he that trusts in the
Lord, and not in his own wisdom, happy is he, and shall speed better at
last. Some read the former part of the verse so as to expound it of
piety, which is indeed true wisdom: He that attends to the word (the
word of God, ch. xiii. 13) shall find good in it and good by it. And
whoso trusts in the Lord, in his word which he attends to, is happy.
21 The wise in heart shall be called prudent: and the sweetness of the
lips increaseth learning.
Note, 1. Those that have solid wisdom will have the credit of it; it
will gain them reputation, and they shall be called prudent grave men,
and a deference will be paid to their judgment. Do that which is wise
and good and thou shalt have the praise of the same. 2. Those that with
their wisdom have a happy elocution, that deliver their sentiments
easily and with a good grace, are communicative of their wisdom and
have words at will, and good language as well as good sense, increase
learning; they diffuse and propagate knowledge to others, and do good
work with it, and by that means increase their own stock. They add
doctrine, improve sciences, and do service to the commonwealth of
learning. To him that has, and uses what he has, more shall be given.
22 Understanding is a wellspring of life unto him that hath it: but the
instruction of fools is folly.
Note, 1. There is always some good to be gotten by a wise and good man:
His understanding is a well-spring of life to him, which always flows
and can never be drawn dry; he has something to say upon all occasions
that is instructive, and of use to those that will make use of it,
things new and old to bring out of his treasure; at least, his
understanding is a spring of life to himself, yielding him abundant
satisfaction; within his own thoughts he entertains and edifies
himself, if not others. 2. There is nothing that is good to be gotten
by a fool. Even his instruction, his set and solemn discourses, are but
folly, like himself, and tending to make others like him. When he does
his best it is but folly, in comparison even with the common talk of a
wise man, who speaks better at table than a fool in Moses's seat.
23 The heart of the wise teacheth his mouth, and addeth learning to his
lips.
Solomon had commended eloquence, or the sweetness of the lips (v. 21),
and seemed to prefer it before wisdom; but here he corrects himself, as
it were, and shows that unless there be a good treasure within to
support the eloquence it is worth little. Wisdom in the heart is the
main matter. 1. It is this that directs us in speaking, that teaches
the mouth what to speak, and when, and how, so that what is spoken may
be proper, and pertinent, and seasonable; otherwise, though the
language be ever so fine, it had better be unsaid. 2. It is this that
gives weight to what we speak and adds learning to it, strength of
reason and force of argument, without which, let a thing be ever so
well worded, it will be rejected, when it comes to be considered, as
trifling. Quaint expressions please the ear, and humour the fancy, but
it is learning in the lips that must convince the judgment, and sway
that, to which wisdom in the heart is necessary.
24 Pleasant words are as an honeycomb, sweet to the soul, and health to
the bones.
The pleasant words here commended must be those which the heart of the
wise teaches, and adds learning to (v. 23), words of seasonable advice,
instruction, and comfort, words taken from God's word, for that is it
which Solomon had learned from his father to account sweeter than honey
and the honey-comb, Ps. xix. 10. These words, to those that know how to
relish them, 1. Are pleasant. They are like the honey-comb, sweet to
the soul, which tastes in them that the Lord is gracious; nothing more
grateful and agreeable to the new man than the word of God, and those
words which are borrowed from it, Ps. cxix. 103. 2. They are wholesome.
Many things are pleasant that are not profitable, but these pleasant
words are health to the bones, to the inward man, as well as sweet to
the soul. They make the bones, which sin has broken and put out of
joint, to rejoice. The bones are the strength of the body; and the good
word of God is a means of spiritual strength, curing the diseases that
weaken us.
Malice and Envy.
25 There is a way that seemeth right unto a man, but the end thereof
are the ways of death.
This we had before (ch. xiv. 12), but here it is repeated, as that
which is very necessary to be thought of, 1. By way of caution to us
all to take heed of deceiving ourselves in the great concerns of our
souls by resting in that which seems right and is not really so, and,
for the preventing of a self-delusion, to be impartial in
self-examination and keep up a jealousy over ourselves. 2. By way of
terror to those whose way is not right, is not as it should be, however
it may seem to themselves or others; the end of it will certainly be
death; to that it has a direct and certain tendency.
26 He that laboureth laboureth for himself; for his mouth craveth it of
him.
This is designed to engage us to diligence, and quicken us, what our
hand finds to do, to do it with all our might, both in our worldly
business and in the work of religion; for in the original it is, The
soul that labours labours for itself. It is heart-work which is here
intended, the labour of the soul, which is here recommended to us, 1.
As that which will be absolutely needful. Our mouth is continually
craving it of us; the necessities both of soul and body are pressing,
and require constant relief, so that we must either work or starve.
Both call for daily bread, and therefore there must be daily labour;
for in the sweat of our face we must eat, 2 Thess. iii. 10. 2. As that
which will be unspeakably gainful. We know on whose errand we go: He
that labours shall reap the fruit of his labour; it shall be for
himself; he shall rejoice in his own work and eat the labour of his
hands. If we make religion our business, God will make it our
blessedness.
27 An ungodly man diggeth up evil: and in his lips there is as a
burning fire. 28 A froward man soweth strife: and a whisperer
separateth chief friends.
There are those that are not only vicious themselves, but spiteful and
mischievous to others, and they are the worst of men; two sorts of such
are here described:--1. Such as envy a man the honour of his good name,
and do all they can to blast that by calumnies and misrepresentations:
They dig up evil; they take a great deal of pains to find out something
or other on which to ground a slander, or which may give some colour to
it. If none appear above ground, rather than want it they will dig for
it, by diving into what is secret, or looking a great way back, or by
evil suspicions and surmises, and forced innuendos. In the lips of a
slanderer and backbiter there is as a fire, not only to brand his
neighbour's reputation, to smoke and sully it, but as a burning fire to
consume it. And how great a matter does a little of this fire kindle,
and how hardly is it extinguished! James iii. 5, 6. 2. Such as envy a
man the comfort of his friendship, and do all they can to break that,
by suggesting that on both sides which will set those at variance that
are most nearly related and have been long intimate, or at least cool
and alienate their affections one from another: A froward man, that
cannot find in his heart to love any body but himself, is vexed to see
others live in love, and therefore makes it is his business to sow
strife, by giving men base characters one of another, telling lies, and
carrying ill-natured stories between chief friends, so as to separate
them one from another, and make them angry at or at least suspicious of
one another. Those are bad men, and bad women too, that do such ill
offices; they are doing the devil's work, and his will their wages be.
29 A violent man enticeth his neighbour, and leadeth him into the way
that is not good. 30 He shutteth his eyes to devise froward things:
moving his lips he bringeth evil to pass.
Here is another sort of evil men described to us, that we may neither
do like them, nor have any thing to do with them. 1. Such as (like
Satan) do all the mischief they can by force and violence, as roaring
lions, and not only by fraud and insinuation, as subtle serpents: They
are violent men, that do all by rapine and oppression, that shut their
eyes, meditating with the closest intention and application of mind to
devise froward things, to contrive how they may do the greatest
mischief to their neighbour, to do it effectually and yet securely to
themselves; and then moving their lips, giving the word of command to
their agents, they bring the evil to pass, and accomplish the wicked
device, biting his lips (so some read it) for vexation. When the wicked
plots against the just he gnasheth upon him with his teeth. 2. Such as
(like Satan still) do all they can to entice and draw in others to join
with them in doing mischief, leading them in a way that is not good,
that is not honest, nor honourable, nor safe, but offensive to God, and
which will be in the end pernicious to the sinner. Thus he aims to ruin
some in this world by bringing them into trouble, and others in the
other world by bringing them into sin.
The Sovereignty of Divine Providence.
31 The hoary head is a crown of glory, if it be found in the way of
righteousness.
Note, 1. It ought to be the great care of old people to be found in the
way of righteousness, the way of religion and serious godliness. Both
God and man will look for them in that way; it will be expected that
those that are old should be good, that the multitude of their years
should teach them the best wisdom; let them therefore be found in that
way. Death will come; the Judge is coming; the Lord is at hand. That
they may be found of him in peace, let them be found in the way of
righteousness (2 Pet. iii. 14), found so doing, Matt. xxiv. 46. Let old
people be old disciples; let them persevere to the end in the way of
righteousness, which they long since set out in, that they may then be
found in it. 2. If old people be found in the way of righteousness,
their age will be their honour. Old age, as such, is honourable, and
commands respect (Thou shalt rise up before the hoary head, Lev. xix.
32); but, if it be found in the way of wickedness, its honour is
forfeited, its crown profaned and laid in the dust, Isa. lxv. 20. Old
people therefore, if they would preserve their honour, must still hold
fast their integrity, and then their gray hairs are indeed a crown to
them; they are worthy of double honour. Grace is the glory of old age.
32 He that is slow to anger is better than the mighty; and he that
ruleth his spirit than he that taketh a city.
This recommends the grace of meekness to us, which will well become us
all, particularly the hoary head, v. 31. Observe, 1. The nature of it.
It is to be slow to anger, not easily put into a passion, nor apt to
resent provocation, taking time to consider before we suffer our
passion to break out, that it may not transgress due bounds, so slow in
our motions towards anger that we may be quickly stopped and pacified.
It is to have the rule of our own spirits, our appetites and
affections, and all our inclinations, but particularly our passions,
our anger, keeping that under direction and check, and the strict
government of religion and right reason. We must be lords of our anger,
as God is, Nah. i. 3. Æolus sis, affectuum tuorum--Rule your passions,
as Æolus rules the winds. 2. The honour of it. He that gets and keeps
the mastery of his passions is better than the mighty, better than he
that by a long siege takes a city or by a long war subdues a country.
Behold, a greater than Alexander or Cæsar is here. The conquest of
ourselves, and our own unruly passions, requires more true wisdom, and
a more steady, constant, and regular management, than the obtaining of
a victory over the forces of an enemy. A rational conquest is more
honourable to a rational creature than a brutal one. It is a victory
that does nobody any harm; no lives or treasures are sacrificed to it,
but only some base lusts. It is harder, and therefore more glorious, to
quash an insurrection at home than to resist an invasion from a broad;
nay, such are the gains of meekness that by it we are more than
conquerors.
33 The lot is cast into the lap; but the whole disposing thereof is of
the Lord.
Note, 1. The divine Providence orders and directs those things which to
us are perfectly casual and fortuitous. Nothing comes to pass by
chance, nor is an event determined by a blind fortune, but every thing
by the will and counsel of God. What man has neither eye nor hand in
God is intimately concerned in. 2. When solemn appeals are made to
Providence by the casting of lots, for the deciding of that matter of
moment which could not otherwise be at all, or not so well, decided,
God must be eyed in it, by prayer, that it may be disposed aright (Give
a perfect lot, 1 Sam. xiv. 41; Acts i. 24), and by acquiescing in it
when it is disposed, being satisfied that the hand of God is in it and
that hand directed by infinite wisdom. All the disposals of Providence
concerning our affairs we must look upon to be the directing of our
lot, the determining of what we referred to God, and must be reconciled
to them accordingly.
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P R O V E R B S
CHAP. XVII.
Falsehood and Oppression Reproved.
1 Better is a dry morsel, and quietness therewith, than an house full
of sacrifices with strife.
These words recommend family-love and peace, as conducing very much to
the comfort of human life. 1. Those that live in unity and quietness,
not only free from jealousies and animosities, but vying in mutual
endearments, and obliging to one another, live very comfortably, though
they are low in the world, work hard and fare hard, though they have
but each of them a morsel, and that a dry morsel. There may be peace
and quietness where there are not three meals a day, provided there by
a joint satisfaction in God's providence and a mutual satisfaction in
each other's prudence. Holy love may be found in a cottage. 2. Those
that live in contention, that are always jarring and brawling, and
reflecting upon one another, though they have plenty of dainties, a
house full of sacrifices, live uncomfortably; they cannot expect the
blessing of God upon them and what they have, nor can they have any
true relish of their enjoyments, much less any peace in their own
consciences. Love will sweeten a dry morsel, but strife will sour and
embitter a house full of sacrifices. A little of the leaven of malice
will leaven all the enjoyments.
2 A wise servant shall have rule over a son that causeth shame, and
shall have part of the inheritance among the brethren.
Note, 1. True merit does not go by dignity. All agree that the son in
the family is more worthy than the servant (John viii. 35), and yet
sometimes it so happens that the servant is wise, and a blessing and
credit to the family, when the son is a fool, and a burden and shame to
the family. Eliezer of Damascus, though Abram could not bear to think
that he should be his heir, was a stay to the family, when he obtained
a wife for Isaac; whereas Ishmael, a son, was a shame to it, when he
mocked Isaac. 2. True dignity will go by merit. If a servant be wise,
and manage things well, he shall be further trusted, and not only have
rule with, but rule over a son that causes shame; for God and nature
have designed that the fool shall be servant to the wise in heart. Nay,
a prudent servant may perhaps come to have such an interest in his
master as to be taken in for a child's share of the estate and to have
part of the inheritance among the brethren.
3 The fining pot is for silver, and the furnace for gold: but the Lord
trieth the hearts.
Note, 1. The hearts of the children of men are subject, not only to
God's view, but to his judgment: As the fining-pot is for silver, both
to prove it and to improve it so the Lord tries the hearts; he searches
whether they are standard or no, and those that are he refines and
makes purer, Jer. xvii. 10. God tries the heart by affliction (Ps.
lxvi. 10, 11), and often chooses his people in that furnace (Isa.
xlviii. 10) and makes them choice. 2. It is God only that tries the
hearts. Men may try their silver and gold with the fining-pot and the
furnace, but they have no such way of trying one another's hearts; God
only does that, who is both the searcher and the sovereign of the
heart.
4 A wicked doer giveth heed to false lips; and a liar giveth ear to a
naughty tongue.
Note, 1. Those that design to do ill support themselves by falsehood
and lying: A wicked doer gives ear, with a great deal of pleasure, to
false lips, that will justify him in the ill he does, to those that aim
to make public disturbances, catch greedily at libels, and false
stories, that defame the government and the administration. 2. Those
that take the liberty to tell lies take a pleasure in hearing them
told: A liar gives heed to a malicious backbiting tongue, that he may
have something to graft his lies upon, and with which to give them some
colour of truth and so to support them. Sinners will strengthen one
another's hands; and those show that they are bad themselves who court
the acquaintance and need the assistance of those that are bad.
5 Whoso mocketh the poor reproacheth his Maker: and he that is glad at
calamities shall not be unpunished.
See here, 1. What a great sin those are guilty of who trample upon the
poor, who ridicule their wants and the meanness of their appearance,
upbraid them with their poverty, and take advantage from their weakness
to be abusive and injurious to them. They reproach their Maker, put a
great contempt and affront upon him, who allotted the poor to the
condition they are in, owns them, and takes care of them, and can, when
he pleases, reduce us to that condition. Let those that thus reproach
their Maker know that they shall be called to an account for it, Matt.
xxv. 40, 41; Prov. xiv. 31. 2. What great danger those are in of
falling into trouble themselves who are pleased to see and hear of the
troubles of others: He that is glad at calamities, that he may be built
up upon the ruins of others, and regales himself with the judgments of
God when they are abroad, let him know that he shall not go unpunished;
the cup shall be put into his hand, Ezek. xxv. 6, 7.
Common Truths.
6 Children's children are the crown of old men; and the glory of
children are their fathers.
They are so, that is, they should be so, and, if they conduct
themselves worthily, they are so. 1. It is an honour to parents when
they are old to leave children, and children's children, growing up,
that tread in the steps of their virtues, and are likely to maintain
and advance the reputation of their families. It is an honour to a man
to live so long as to see his children's children (Ps. cxxviii. 6; Gen.
l. 23), to see his house built up in them, and to see them likely to
serve their generation according to the will of God. This crowns and
completes their comfort in this world. 2. It is an honour to children
to have wise and godly parents, and to have them continued to them even
after they have themselves grown up and settled in the world. Those are
unnatural children who reckon their aged parents a burden to them, and
think they live too long; whereas, if the children be wise and good, it
is as much their honour as can be that thereby they are comforts to
their parents in the unpleasant days of their old age.
7 Excellent speech becometh not a fool: much less do lying lips a
prince.
Two things are here represented as very absurd: 1. That men of no
repute should be dictators. What can be more unbecoming than for fools,
who are known to have little sense and discretion, to pretend to that
which is above them and which they were never cut out for? A fool, in
Solomon's proverbs, signifies a wicked man, whom excellent speech does
not become, because his conversation gives the lie to his excellent
speech. What have those to do to declare God's statutes who hate
instruction? Ps. l. 16. Christ would not suffer the unclean spirits to
say that they knew him to be the Son of God. See Acts xvi. 17, 18. 2.
That men of great repute should be deceivers. If it is unbecoming a
despicable man to presume to speak as a philosopher or politician, and
nobody heeds him, being prejudiced against his character, much more
unbecoming is it for a prince, for a man of honour, to take advantage
from his character and the confidence that is put in him to lie, and
dissemble, and make no conscience of breaking his word. Lying ill
becomes any man, but worst a prince, so corrupt is the modern policy,
which insinuates that princes ought not to make themselves slaves to
their words further than is for their interest, and Qui nescit
dissimulare nescit regnare--He who knows not how to dissemble knows not
how to reign.
8 A gift is as a precious stone in the eyes of him that hath it:
whithersoever it turneth, it prospereth.
The design of this observation is to show, 1. That those who have money
in their hand think they can do any thing with it. Rich men value a
little money as if it were a precious stone, and value themselves on it
as if it gave them not only ornament, but power, and every one were
bound to be at their beck, even justice itself. Whithersoever they turn
this sparkling diamond they expect it should dazzle the eyes of all,
and make them do just what they would have them do in hopes of it. The
deepest bag will carry the cause. Fee high, and you may have what you
will. 2. That those who have money in their eye, and set their hearts
upon it, will do any thing for it: A bribe is as a precious stone in
the eyes of him that takes it; it has a great influence upon him, and
he will be sure to go the way that it leads him, hither and thither,
though contrary to justice and not consistent with himself.
9 He that covereth a transgression seeketh love; but he that repeateth
a matter separateth very friends.
Note, 1. The way to preserve peace among relations and neighbours is to
make the best of every thing, not to tell others what has been said or
done against them when it is not at all necessary to their safety, nor
to take notice of what has been said or done against them when it is
not at all necessary to their safety, nor to take notice of what has
been said or done against ourselves, but to excuse both, and put the
best construction upon them. "It was an oversight; therefore overlook
it. It was done through forgetfulness; therefore forget it. It perhaps
made nothing of you; do you make nothing of it." 2. The ripping up of
faults is the ripping out of love, and nothing tends more to the
separating of friends, and setting them at variance, than the repeating
of matters that have been in variance; for they commonly lose nothing
in the repetition, but the things themselves are aggravated and the
passions about them revived and exasperated. The best method of peace
is by an amnesty or act of oblivion.
10 A reproof entereth more into a wise man than an hundred stripes into
a fool.
Note, 1. A word is enough to the wise. A gentle reproof will enter not
only into the head, but into the heart of a wise man, so as to have a
strong influence upon him; for, if but a hint be given to conscience,
let it alone to carry it on and prosecute it. 2. Stripes are not enough
for a fool, to make him sensible of his errors, that he may repent of
them, and be more cautious for the future. He that is sottish and
wilful is very rarely benefited by severity. David is softened with,
Thou art the man; but Pharaoh remains hard under all the plagues of
Egypt.
11 An evil man seeketh only rebellion: therefore a cruel messenger
shall be sent against him.
Here is the sin and punishment of an evil man. 1. His sin. He is an
evil man indeed that seeks all occasions to rebel against God, and the
government God has set over him, and to contradict and quarrel with
those about him. Quærit jurgia--He picks quarrels; so some. There are
some that are actuated by a spirit of opposition, that will contradict
for contradiction-sake, that will go on frowardly in their wicked ways
in spite of all restraint and check. A rebellious man seeks mischief
(so some read it), watches all opportunities to disturb the public
peace. 2. His punishment. Because he will not be reclaimed by mild and
gentle methods, a cruel messenger shall be sent against him, some
dreadful judgment or other, as a messenger from God. Angels, God's
messengers, shall be employed as ministers of his justice against him,
Ps. lxxviii. 49. Satan, the angel of death, shall be let loose upon
him, and the messengers of Satan. His prince shall send a sergeant to
arrest him, an executioner to cut him off. He that kicks against the
pricks is waited for of the sword.
Weighty Sayings.
12 Let a bear robbed of her whelps meet a man, rather than a fool in
his folly.
Note, 1. A passionate man is a brutish man. However at other times he
may have some wisdom, take him in his passion ungoverned, and he is a
fool in his folly; those are fools in whose bosom anger rests and in
whose countenance anger rages. He has put off man, and is become like a
bear, a raging bear, a bear robbed of her whelps; he is as fond of the
gratifications of his lusts and passions as a bear of her whelps
(which, though ugly, are her own), as eager in the pursuit of them as
she is in quest of her whelps when they are missing, and as full of
indignation if crossed in the pursuit. 2. He is a dangerous man, falls
foul of every one that stands in his way, though innocent, though his
friend, as a bear robbed of her whelps sets upon the first man she
meets as the robber. Ira furor brevis est--Anger is temporary madness.
One may more easily stop, escape, or guard against an enraged bear,
than an outrageous angry man. Let us therefore watch over our own
passions (lest they get head and do mischief) and so consult our own
honour; and let us avoid the company of furious men, and get out of
their way when they are in their fury, and so consult our own safety.
Currenti cede furori--Give place unto wrath.
13 Whoso rewardeth evil for good, evil shall not depart from his house.
A malicious mischievous man is here represented, 1. As ungrateful to
his friends. He oftentimes is so absurd and insensible of kindnesses
done him that he renders evil for good. David met with those that were
his adversaries for his love, Ps. cix. 4. To render evil for evil is
brutish, but to render evil for good is devilish. He is an ill-natured
man who, because he is resolved not to return a kindness, will revenge
it. 2. As therein unkind to his family, for he entails a curse upon it.
This is a crime so heinous that it shall be punished, not only in his
person, but in his posterity, for whom he thus treasures up wrath. The
sword shall not depart from David's house because he rewarded Uriah
with evil for his good services. The Jews stoned Christ for his good
works; therefore is his blood upon them and upon their children.
14 The beginning of strife is as when one letteth out water: therefore
leave off contention, before it be meddled with.
Here is, 1. The danger that there is in the beginning of strife. One
hot word, one peevish reflection, one angry demand, one spiteful
contradiction, begets another, and that a third, and so on, till it
proves like the cutting of a dam; when the water has got a little
passage it does itself widen the breach, bears down all before it, and
there is then no stopping it, no reducing it. 2. A good caution
inferred thence, to take heed of the first spark of contention and to
put it out as soon as ever it appears. Dread the breaking of the ice,
for, if once broken, it will break further; therefore leave it off, not
only when you see the worst of it, for then it may be too late, but
when you see the first of it. Obsta principiis--Resist its earliest
display. Leave it off even before it be meddled with; leave it off, if
it were possible, before you begin.
15 He that justifieth the wicked, and he that condemneth the just, even
they both are abomination to the Lord.
This shows what an offence it is to God, 1. When those that are
entrusted with the administration of public justice, judges, juries,
witnesses, prosecutors, counsel, do either acquit the guilty or condemn
those that are not guilty, or in the least contribute to either; this
defeats the end of government, which is to protect the good and punish
the bad, Rom. xiii. 3, 4. It is equally provoking to God to justify the
wicked, though it be in pity and in favorem vitæ--to safe life, as to
condemn the just. 2. When any private persons plead for sin and
sinners, palliate and excuse wickedness, or argue against virtue and
piety, and so pervert the right ways of the Lord and confound the
eternal distinctions between good and evil.
16 Wherefore is there a price in the hand of a fool to get wisdom,
seeing he hath no heart to it?
Two things are here spoken of with astonishment:--1. God's great
goodness to foolish man, in putting a price into his hand to get
wisdom, to get knowledge and grace to fit him for both worlds. We have
rational souls, the means of grace, the strivings of the Spirit, access
to God by prayer; we have time and opportunity. He that has a good
estate (so some understand it) has advantages thereby of getting wisdom
by purchasing instruction. Good parents, relations, ministers, friends,
are helps to get wisdom. It is a price, therefore of value, a talent.
It is a price in the hand, in possession; the word is nigh thee. It is
a price for getting; it is for our own advantage; it is for getting
wisdom, the very thing which, being fools, we have most need of. We
have reason to wonder that God should so consider our necessity, and
should entrust us with such advantages, though he foresaw we should not
make a right improvement of them. 2. Man's great wickedness, his
neglect of God's favour and his own interest, which is very absurd and
unaccountable: He has no heart to it, not to the wisdom that is to be
got, nor to the price in the use of which it may be got. He has no
heart, no skill, nor will, nor courage, to improve his advantages. He
has set his heart upon other things, so that he has no heart to his
duty or the great concerns of his soul. Wherefore should a price be
thrown away and lost upon one so undeserving of it?
True Friendship.
17 A friend loveth at all times, and a brother is born for adversity.
This intimates the strength of those bonds by which we are bound to
each other and which we ought to be sensible of. 1. Friends must be
constant to each other at all times. That is not true friendship which
is not constant; it will be so if it be sincere, and actuated by a good
principle. Those that are fanciful or selfish in their friendship will
love no longer than their humour is pleased and their interest served,
and therefore their affections turn with the wind and change with the
weather. Swallow-friends, that fly to you in summer, but are gone in
winter; such friends there is no loss of. But if the friendship be
prudent, generous, and cordial, if I love my friend because he is wise,
and virtuous, and good, as long as he continues so, though he fall into
poverty and disgrace, still I shall love him. Christ is a friend that
loves at all times (John xiii. 1) and we must so love him, Rom. viii.
35. 2. Relations must in a special manner be careful and tender of one
another in affliction: A brother is born to succour a brother or sister
in distress, to whom he is joined so closely by nature that he may the
more sensibly feel from their burdens, and be the more strongly
inclined and engaged, as it were by instinct, to help them. We must
often consider what we were born for, not only as men, but as in such a
station and relation. Who knows but we came into such a family for such
a time as this? We do not answer the end of our relations if we do not
do the duty of them. Some take it thus: A friend that loves at all
times is born (that is, becomes) a brother in adversity, and is so to
be valued.
18 A man void of understanding striketh hands, and becometh surety in
the presence of his friend.
Though Solomon had commended friendship in adversity (v. 17), yet let
not any, under pretence of being generous to their friends, be unjust
to their families and wrong them; one part of our duty must be made to
consist with another. Note, 1. It is a piece of wisdom to keep out of
debt as much as may be, especially to dread suretiship. There may be a
just occasion for a man to pass his word for his friend in his absence,
till he come to engage himself; but to be surety in the presence of his
friend, when he is upon the spot, supposes that his own word will not
be taken, he being deemed insolvent or dishonest, and then who can with
safety pass his word for him? 2. Those that are void of understanding
are commonly taken in this snare, to the prejudice of their families,
and therefore ought not to be trusted too far with their own affairs,
but to be under direction.
19 He loveth transgression that loveth strife: and he that exalteth his
gate seeketh destruction.
Note, 1. Those that are quarrelsome involve themselves in a great deal
of guilt: He that loves strife, that in his worldly business loves to
go to law, in religion loves controversies, and in common conversation
loves to thwart and fall out, that is never well but when he is in the
fire, he loves transgression; for a great deal of sin attends that sin,
and the way of it is down-hill. He pretends to stand up for truth, and
for his honour and right, but really he loves sin, which God hates. 2.
Those that are ambitious and aspiring expose themselves to a great deal
of trouble, such as often ends in their ruin: He that exalts his gate,
builds a stately house, at least a fine frontispiece, that he may
overtop and outshine his neighbours, seeks his own destruction and
takes a deal of pains to ruin himself; he makes his gate so large that
his house and estate go out at it.
Folly and Wickedness.
20 He that hath a froward heart findeth no good: and he that hath a
perverse tongue falleth into mischief.
Note, 1. Framing ill designs will be of no advantage to us; there is
nothing got by them: He that has a froward heart, that sows discord and
is full of resentment, cannot promise himself to get by it sufficient
to counterbalance the loss of his repose and reputation, nor can he
take any rational satisfaction in it; he finds no good. 2. Giving ill
language will be a great disadvantage to us: He that has a perverse
tongue, spiteful and abusive, scurrilous or backbiting, falls into one
mischief or other, loses his friends, provokes his enemies, and pulls
trouble upon his own head. Many a one has paid dearly for an unbridled
tongue.
21 He that begetteth a fool doeth it to his sorrow: and the father of a
fool hath no joy.
This expresses that very emphatically which many wise and good men feel
very sensibly, what a grievous vexatious thing it is to have a foolish
wicked child. See here, 1. How uncertain all our creature-comforts are,
so that we are often not only disappointed in them, but that proves the
greatest cross in which we promised ourselves most satisfaction. There
was joy when a man-child was born into the world, and yet, if he prove
vicious, his own father will wish he had never been born. The name of
Absalom signifies his father's peace, but he was his greatest trouble.
It should moderate the desire of having children, and the delights of
their parents in them, that they may prove a grief to them; yet it
should silence the murmurings of the afflicted father in that case that
if his son be a fool he is a fool of his own begetting, and therefore
he must make the best of him, and take it up as his cross, the rather
because Adam begets a son in his own likeness. 2. How unwise we are in
suffering one affliction (and that of an untoward child as likely as
any other) to drown the sense of a thousand mercies: The father of a
fool lays that so much to heart that he has no joy of any thing else.
For this he may thank himself; there are joys sufficient to
counterbalance even that sorrow.
22 A merry heart doeth good like a medicine: but a broken spirit drieth
the bones.
Note, 1. It is healthful to be cheerful. The Lord is for the body, and
has provided for it, not only meat, but medicine, and has here told us
that the best medicine is a merry heart, not a heart addicted to vain,
carnal, sensual mirth; Solomon himself said of that mirth, It is not
medicine, but madness; it is not food, but poison; what doth it? But he
means a heart rejoicing in God, and serving him with gladness, and then
taking the comfort of outward enjoyments and particularly that of
pleasant conversation. It is a great mercy that God gives us leave to
be cheerful and cause to be cheerful, especially if by his grace he
gives us hearts to be cheerful. This does good to a medicine (so some
read it); it will make physic more efficient. Or it does good as a
medicine to the body, making it easy and fit for business. But, if
mirth be a medicine (understand it of diversion and recreation), it
must be used sparingly, only when there is occasion, not turned into
food, and it must be used medicinally, sub regimine--as a prescribed
regimen, and by rule. 2. The sorrows of the mind often contribute very
much to the sickliness of the body: A broken spirit, sunk by the burden
of afflictions, and especially a conscience wounded with the sense of
guilt and fear of wrath, dries the bones, wastes the radical moisture,
exhausts the very marrow, and makes the body a mere skeleton. We should
therefore watch and pray against all melancholy dispositions, for they
lead us into trouble as well as into temptation.
23 A wicked man taketh a gift out of the bosom to pervert the ways of
judgment.
See here, 1. What an evil thing bribery is: He is a wicked man that
will take a gift to engage him to give a false testimony, verdict, or
judgment; when he does it he is ashamed of it, for he takes it, with
all the secresy imaginable, out of the bosom where he knows it is laid
ready for him; it is industriously concealed, and so slyly that, if he
could, he would hide it from his own conscience. A gift is taken out of
the bosom of a wicked man (so some read it); for he is a bad man that
gives bribes, as well as he that takes them. 2. What a powerful thing
it is. It is of such force that it perverts the ways of judgment. The
course of justice is not only obstructed, but turned into injustice;
and the greatest wrongs are done under colour of doing right.
24 Wisdom is before him that hath understanding; but the eyes of a fool
are in the ends of the earth.
Note, 1. He is to be reckoned an intelligent man that not only has
wisdom, but has it ready when he has occasion for it. He lays his
wisdom before him, as his card and compass which he steers by, has his
eye always upon it, as he that writes has on his copy; and then he has
it before him; it is not to seek, but still at hand. 2. He that has a
giddy head, a roving rambling fancy, will never be fit for any solid
business. He is a fool, and good for nothing, whose eyes are in the
ends of the earth, here, and there and every where, any where but where
they should be, who cannot fix his thoughts to one subject nor pursue
any one purpose with any thing of steadiness. When his mind should be
applied to his study and business it is filled with a thousand things
foreign and impertinent.
25 A foolish son is a grief to his father, and bitterness to her that
bare him.
Observe, 1. Wicked children are an affliction to both their parents.
They are an occasion of anger to the father (so the word signifies),
because they contemn his authority, but of sorrow and bitterness to the
mother, because they abuse her tenderness. The parents, being
joint-sufferers, should therefore bring mutual comfort to bear them up
under it, and strive to make it as easy as they can, the mother to
mollify the father's anger, the father to alleviate the mother's grief.
2. That Solomon often repeats this remark, probably because it was his
own case; however, it is a common case.
26 Also to punish the just is not good, nor to strike princes for
equity.
In differences that happen between magistrates and subjects, and such
differences often arise, 1. Let magistrates see to it that they never
punish the just, that they be in no case a terror to good works, for
that is to abuse their power and betray that great trust which is
reposed in them. It is not good, that is, it is a very evil thing, and
will end ill, whatever end they may aim at in it. When princes become
tyrants and persecutors their thrones will be neither easy nor firm. 2.
Let subjects see to it that they do not find fault with the government
for doing its duty, for it is a wicked thing to strike princes for
equity, by defaming their administration or by any secret attempts
against them to strike at them, as the ten tribes that revolted
reflected upon Solomon for imposing necessary taxes. Some read it, Nor
to strike the ingenuous for equity. Magistrates must take heed that
none suffer under them for well doing; nor must parents provoke their
children to wrath by unjust rebukes.
27 He that hath knowledge spareth his words: and a man of understanding
is of an excellent spirit. 28 Even a fool, when he holdeth his peace,
is counted wise: and he that shutteth his lips is esteemed a man of
understanding.
Two ways a man may show himself to be a wise man:--1. By the good
temper, the sweetness and the sedateness, of his mind: A man of
understanding is of an excellent spirit, a precious spirit (so the word
is); he is one that looks well to his spirit, that it be as it should
be, and so keeps it in an even frame, easy to himself and pleasant to
others. A gracious spirit is a precious spirit, and renders a man
amiable and more excellent than his neighbour. He is of a cool spirit
(so some read it), not heated with passion, nor put into any tumult or
disorder by the impetus of any corrupt affection, but even and stayed.
A cool head with a warm heart is an admirable composition. 2. By the
good government of his tongue. (1.) A wise man will be of few words, as
being afraid of speaking amiss: He that has knowledge, and aims to do
good with it, is careful, when he does speak to speak to the purpose,
and says little in order that he may take time to deliberate. He spares
his words, because they are better spared than ill-spent. (2.) This is
generally taken for such a sure indication of wisdom that a fool may
gain the reputation of being a wise man if he have but wit enough to
hold his tongue, to hear, and see, and say little. If a fool hold his
peace, men of candour will think him wise, because nothing appears to
the contrary, and because it will be thought that he is making
observations on what others say, and gaining experience, and is
consulting with himself what he shall say, that he may speak
pertinently. See how easy it is to gain men's good opinion and to
impose upon them. But when a fool holds his peace God knows his heart,
and the folly that is bound up there; thoughts are words to him, and
therefore he cannot be deceived in his judgment of men.
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P R O V E R B S
CHAP. XVIII.
Wisdom and Folly.
1 Through desire a man, having separated himself, seeketh and
intermeddleth with all wisdom.
The original here is difficult, and differently understood. 1. Some
take it as a rebuke to an affected singularity. When men take a pride
in separating themselves from the sentiments and society of others, in
contradicting all that has been said before them and advancing new
notions of their own, which, though ever so absurd, they are wedded to,
it is to gratify a desire or lust of vain-glory, and they are seekers
and meddlers with that which does not belong to them. He seeks
according to his desire, and intermeddles with every business, pretends
to pass a judgment upon every man's matter. He is morose and
supercilious. Those generally are so that are opinionative and
conceited, and they thus make themselves ridiculous, and are vexatious
to others. 2. Our translation seems to take it as an excitement to
diligence in the pursuit of wisdom. If we would get knowledge or grace,
we must desire it, as that which we need and which will be of great
advantage to us, 1 Cor. xii. 31. We must separate ourselves from all
those things which would divert us from or retard us in the pursuit,
retire out of the noise of this world's vanities, and then seek and
intermeddle with all the means and instructions of wisdom, be willing
to take pains and try all the methods of improving ourselves, be
acquainted with a variety of opinions, that we may prove all things and
hold fast that which is good.
2 A fool hath no delight in understanding, but that his heart may
discover itself.
A fool may pretend to understanding, and to seek and intermeddle with
the means of it, but, 1. He has no true delight in it; it is only to
please his friends or save his credit; he does not love his book, nor
his business, nor his Bible, nor his prayers; he would rather be
playing the fool with his sports. Those who take no pleasure in
learning or religion will make nothing to purpose of either. No
progress is made in them if they are a task and a drudgery. 2. He has
no good design in it, only that his heart may discover itself, that he
may have something to make a show with, something wherewith to varnish
his folly, that that may pass off the better, because he loves to hear
himself talk.
3 When the wicked cometh, then cometh also contempt, and with ignominy
reproach.
This may include a double sense:--1. That wicked people are scornful
people, and put contempt upon others. When the wicked comes into any
company, comes into the schools of wisdom or into the assemblies for
religious worship, then comes contempt of God, of his people and
ministers, and of every thing that is said and done. You can expect no
other from those that are profane than that they will be scoffers; they
will be an ignominy and reproach; they will flout and jeer every thing
that is serious and grave. But let not wise and good men regard it, for
the proverb of the ancients says, such wickedness proceeds from the
wicked. 2. That wicked people are shameful people, and bring contempt
upon themselves, for God has said that those who despise him shall be
lightly esteemed. As soon as ever sin entered shame followed it, and
sinners make themselves despicable. Nor do they only draw contempt upon
themselves, but they bring ignominy and reproach upon their families,
their friends, their ministers, and all that are in any way related to
them. Those therefore who would secure their honour must retain their
virtue.
The Language of Folly.
4 The words of a man's mouth are as deep waters, and the wellspring of
wisdom as a flowing brook.
The similitudes here seem to be elegantly transposed. 1. The
well-spring of wisdom is as deep waters. An intelligent knowing man has
in him a good treasure of useful things, which furnishes him with
something to say upon all occasions that is pertinent and profitable.
This is as deep waters, which make no noise, but never run dry. 2. The
words of such a man's mouth are as a flowing brook. What he sees cause
to speak flows naturally from him and with a great deal of ease, and
freedom, and natural fluency; it is clean and fresh, it is cleansing
and refreshing; from his deep waters there flows what there is occasion
for, to water those about him, as the brooks do the low grounds.
5 It is not good to accept the person of the wicked, to overthrow the
righteous in judgment.
This justly condemns those who, being employed in the administration of
justice, pervert judgment, 1. By conniving at men's crimes, and
protecting and countenancing them in oppression and violence, because
of their dignity, or wealth, or some personal kindness they have for
them. Whatever excuses men may make for it, certainly it is not good
thus to accept the person of the wicked; it is an offence to God, an
affront to justice, a wrong to mankind, and a real service done to the
kingdom of sin and Satan. The merits of the cause must be regarded, not
the person. 2. By giving a cause against justice and equity, because
the person is poor and low in the world, or not of the same party or
persuasion, or a stranger of another country. This is overthrowing the
righteous in judgment, who ought to be supported, and whom God will
make to stand.
6 A fool's lips enter into contention, and his mouth calleth for
strokes. 7 A fool's mouth is his destruction, and his lips are the
snare of his soul.
Solomon has often shown what mischief bad men do to others with their
ungoverned tongues; here he shows what mischief they do to themselves.
1. They embroil themselves in quarrels: A fool's lips, without any
cause or call, enter into contention, by advancing foolish notions
which others find themselves obliged to oppose, and so a quarrel is
begun, or by giving provoking language, which will be resented, and
satisfaction demanded, or by setting men at defiance, and bidding them
do if they dare. Proud, and passionate men, and drunkards, are fools,
whose lips enter into contention. A wise man may, against his will, be
drawn into a quarrel, but he is a fool that of choice enters into it
when he might avoid it, and he will repent it when it is too late. 2.
They expose themselves to correction: The fool's mouth does, in effect,
call for strokes; he has said that which deserves to be punished with
strokes, and is still saying that which needs to be checked, and
restrained with strokes, as Ananias unjustly commanded that Paul should
be smitten on the mouth. 3. They involve themselves in ruin: A fool's
mouth, which has been, or would have been, the destruction of others,
proves at length his own destruction, perhaps from men. Shimei's mouth
was his own destruction, and Adonijah's, who spoke against his own
head. And when a fool, by his foolish speaking, has run himself into a
premunire, and thinks to bring himself off by justifying or excusing
what he has said, his defence proves his offence, and his lips are
still the snare of his soul, entangling him yet more and more. However,
when men by their evil words shall be condemned at God's bar their
mouths will be their destruction, and it will be such an aggravation of
their ruin as will not admit one drop of water, one drop of comfort, to
cool their tongue, which is their snare and will be their tormentor.
8 The words of a talebearer are as wounds, and they go down into the
innermost parts of the belly.
Tale-bearers are those who secretly carry stories from house to house,
which perhaps have some truth in them, but are secrets not fit to be
told, or are basely misrepresented, and false colours put upon them,
and are all told with design to blast men's reputation, to break their
friendship, to make mischief between relations and neighbours, and set
them at variance. Now the words of such are here said to be, 1. Like as
when men are wounded (so the margin reads it); they pretend to be very
much affected with the miscarriages of such and such, and to be in pain
for them, and pretend that it is with the greatest grief and reluctance
imaginable that they speak of them. They look as if they themselves
were wounded by it, whereas really they rejoice in iniquity, are fond
of the story, and tell it with pride and pleasure. Thus their words
seem; but they go down as poison into the innermost parts of the belly,
the pill being thus gilded, thus sugared. 2. As wounds (so the text
reads it), as deep wounds, deadly wounds, wounds in the innermost parts
of the belly; the venter medius vel infimus--the middle or lower belly,
the thorax or the abdomen, in either of which wounds are mortal. The
words of the tale-bearer wound him of whom they are spoken, his credit
and interest, and him to whom they are spoken, his love and charity.
They occasion sin to him, which is a wound to the conscience. Perhaps
he seems to slight them, but they would insensibly, by alienating his
affections from one he ought to love.
Folly and Pride Exposed.
9 He also that is slothful in his work is brother to him that is a
great waster.
Note, 1. Prodigality is very bad husbandry. Those are not only justly
branded as fools among men, but will give an uncomfortable account to
God of the talents they are entrusted with, who are wasters of their
estates, who live above what they have, spend and give more than they
can afford, and so, in effect, throw away what they have, and suffer it
to run to waste. 2. Idleness is no better. He that is remiss in his
work, whose hands hang down (so the word signifies), that stands, as we
may, with his thumbs in his mouth, that neglects his business, does it
not at all, or as if he did it not, he is own brother to him that is a
prodigal, that is, he is as much a fool and in as sure and ready a way
to poverty; one scatters what he has, the other lets it run through his
fingers. The observation is too true in the affairs of religion; he
that is trifling and careless in praying and hearing is brother to him
that does not pray or hear at all; and omissions of duty and in duty
are as fatal to the soul as commissions of sin.
10 The name of the Lord is a strong tower: the righteous runneth into
it, and is safe.
Here is, 1. God's sufficiency for the saints: His name is a strong
tower for them, in which they may take rest when they are weary and
take sanctuary when they are pursued, where they may be lifted up above
their enemies and fortified against them. There is enough in God, and
in the discoveries which he has made of himself to us, to make us easy
at all times. The wealth laid up in this tower is enough to enrich
them, to be a continual feast and a continuing treasure to them. The
strength of this tower is enough to protect them; the name of the Lord
is all that whereby he has made himself known as God, and our God, not
only his titles and attributes, but his covenant and all the promises
of it; these make up a tower, a strong tower, impenetrable,
impregnable, for all God's people. 2. The saints' security in God. It
is a strong tower to those who know how to make use of it as such. The
righteous, by faith and prayer, devotion towards God and dependence on
him, run into it, as their city of refuge. Having made sure their
interest in God's name, they take the comfort and benefit of it; they
go out of themselves, retire from the world, live above, dwell in God
and God in them, and so they are safe, they think themselves so, and
they shall find themselves so.
11 The rich man's wealth is his strong city, and as an high wall in his
own conceit.
Having described the firm and faithful defence of the righteous man (v.
10), Solomon here shows what is the false and deceitful defence of the
rich man, that has his portion and treasure in the things of this
world, and sets his heart upon them. His wealth is as much his
confidence, and he expects as much from it, as a godly man from his
God. See, 1. How he supports himself. He makes his wealth his city,
where he dwells, where he rules, with a great deal of self-complacency,
as if he had a whole city under his command. It is his strong city, in
which he intrenches himself, and then sets danger at defiance, as if
nothing could hurt him. His scales are his pride; his wealth is his
wall in which he encloses himself, and he thinks it a high wall, which
cannot be scaled or got over, Job xxxi. 24; Rev. xviii. 7. 2. How
herein he cheats himself. It is a strong city, and a high wall, but it
is so only in his own conceit; it will not prove to be really so, but
like the house built on the sand, which will fail the builder when he
most needs it.
12 Before destruction the heart of man is haughty, and before honour is
humility.
Note, 1. Pride is the presage of ruin, and ruin will at last be the
punishment of pride; for before destruction men are commonly so
infatuated by the just judgment of God that they are more haughty than
ever, that their ruin may be the sorer and the more surprising. Of, if
that do not always hold, yet after the heart has been lifted up with
pride, a fall comes, ch. xvi. 18. 2. Humility is the presage of honour
and prepares men for it, and honour shall at length be the reward of
humility, as he had said before, ch. xv. 33. That has need to be often
said which men are so loth to believe.
13 He that answereth a matter before he heareth it, it is folly and
shame unto him.
See here how men often expose themselves by that very thing by which
they hope to gain applause. 1. Some take a pride in being quick. They
answer a matter before they hear it, hear it out, nay, as soon as they
but hear of it. They think it is their honour to take up a cause
suddenly; and, when they have heard one side, they think the matter so
plain that they need not trouble themselves to hear the other; they are
already apprized of it, and masters of all the merits of the cause.
Whereas, though a ready wit is an agreeable thing to play with, it is
solid judgment and sound wisdom that do business. 2. Those that take a
pride in being quick commonly fall under the just reproach of being
impertinent. It is folly for a man to go about to speak to a thing
which he does not understand, or to pass sentence upon a matter which
he is not truly and fully informed of, and has not patience to make a
strict enquiry into; and, if it be folly, it is and will be shame.
Miscellaneous Maxims.
14 The spirit of a man will sustain his infirmity; but a wounded spirit
who can bear?
Note, 1. Outward grievances are tolerable as long as the mind enjoys
itself and is at ease. Many infirmities, many calamities, we are liable
to in this world, in body, name, and estate, which a man may bear, and
bear up under, if he have but good conduct and courage, and be able to
act with reason and resolution, especially if he have a good
conscience, and the testimony of that be for him; and, if the spirit of
a man will sustain the infirmity, much more will the spirit of a
Christian, or rather the Spirit of God witnessing and working with our
spirits in a day of trouble. 2. The grievances of the spirit are of all
others most heavy, and hardly to be borne; these make sore the
shoulders which should sustain the other infirmities. If the spirit be
wounded by the disturbance of the reason, dejection under the trouble,
whatever it is, and despair of relief, if the spirit be wounded by the
amazing apprehensions of God's wrath for sin, and the fearful
expectations of judgment and fiery indignation, who can bear this?
Wounded spirits cannot help themselves, nor do others know how to help
them. It is therefore wisdom to keep conscience void of offence.
15 The heart of the prudent getteth knowledge; and the ear of the wise
seeketh knowledge.
Note, 1. Those that are prudent will seek knowledge, and apply their
ear and heart to the pursuit of it, their ear to attend to the means of
knowledge and their heart to mix faith with what they hear and make a
good improvement of it. Those that are prudent do not think they have
prudence enough, but still see they have need of more; and the more
prudent a man is the more inquisitive will he be after knowledge, the
knowledge of God and his duty, and the way to heaven, for that is the
best knowledge. 2. Those that prudently seek knowledge shall certainly
get knowledge, for God never said to such, Seek in vain, but, Seek and
you shall find. If the ear seeks it, the heart gets it, and keeps it,
and is enriched by it. We must get knowledge, not only into our heads,
but into our hearts, get the savour and relish of it, apply what we
know to ourselves and experience the power and influence of it.
16 A man's gift maketh room for him, and bringeth him before great men.
Of what great force gifts (that is, bribes) are he had intimated
before, ch. xvii. 8, 23. Here he shows the power of gifts, that is,
presents made even by inferiors to those that are above them and have
much more than they have. A good present will go far, 1. Towards a
man's liberty: A man's gift, if he be in prison, may procure his
enlargement; there are courtiers, who, if they use their interest even
for oppressed innocency, expect to receive a gratuity for it. Or, if a
mean man know not how to get access to a great man, he may do it by a
fee to his servants or a present to himself; those will make room for
him. 2. Towards his preferment. It will bring him to sit among great
men, in honour and power. See how corrupt the world is when men's gifts
will not do, though ever so great; nay, will gain that for them which
they are unworthy of and unfit for; and no wonder that those take
bribes in their offices who gave bribes for them. Vendere jura potest,
emerat ille prius--He that bought law can sell it.
17 He that is first in his own cause seemeth just; but his neighbour
cometh and searcheth him.
This shows that one tale is good till another is told. 1. He that
speaks first will be sure to tell a straight story, and relate that
only which makes for him, and put the best colour he can upon it, so
that his cause shall appear good, whether it really be so or no. 2. The
plaintiff having done his evidence, it is fit that the defendant should
be heard, should have leave to confront the witnesses and cross-examine
them, and show the falsehood and fallacy of what has been alleged,
which perhaps may make the matter appear quite otherwise than it did.
We must therefore remember that we have two ears, to hear both sides
before we give judgment.
18 The lot causeth contentions to cease, and parteth between the
mighty.
Note, 1. Contentions commonly happen among the mighty, that are jealous
for their honour and right and stand upon the punctilios of both, that
are confident of their being able to make their part good and therefore
will hardly condescend to the necessary terms of an accommodation;
whereas those that are poor are forced to be peaceable, and sit down
losers. 2. Even the contentions of the mighty may be ended by lot if
they cannot otherwise be compromised, and sometimes better so than by
arguments which are endless, or concessions which they are loth to
stoop to, whereas it is no disparagement to a man to acquiesce in the
determination of the lot when once it is referred to that. To prevent
quarrels Canaan was divided by lot; and, if lusory lots had not
profaned this way of appeal to Providence, perhaps it might be very
well used now for the deciding of many controversies, both to the
honour of God and the satisfaction of the parties, provided it were
done with prayer and due solemnity, this and some other scriptures
seeming to direct to it, especially Acts i. 26. If the law be a lottery
(as some have called it), it were as well that a lottery were the law.
19 A brother offended is harder to be won than a strong city: and their
contentions are like the bars of a castle.
Note, 1. Great care must be taken to prevent quarrels among relations,
and those that are under special obligation to each other, not only
because they are most unnatural and unbecoming, but because between
such things are commonly taken most unkindly, and resentments are apt
to be carried too far. Wisdom and grace would indeed make it most easy
to us to forgive our relations and friends if they offend us, but
corruption makes it most difficult to forgive them; let us therefore
take heed of disobliging a brother, or one that has been as a brother;
ingratitude is very provoking. 2. Great pains must be taken to
compromise matters in variance between relations, with all speed,
because it is a work of so much difficulty, and consequently the more
honourable if it be done. Esau was a brother offended, and seemed
harder to be won than a strong city, yet by a work of God upon his
heart, in answer to Jacob's prayer, he was won.
20 A man's belly shall be satisfied with the fruit of his mouth; and
with the increase of his lips shall he be filled.
Note, 1. Our comfort depends very much upon the testimony of our own
consciences, for us or against us. The belly is here put for the
conscience, as ch. xx. 27. Now it is of great consequence to us whether
that be satisfied, and what that is filled with, for, accordingly, will
our satisfaction be and our inward peace. 2. The testimony of our
consciences will be for us, or against us, according as we have or have
not governed our tongues well. According as the fruit of the mouth is
good or bad, unto iniquity or unto righteousness, so the character of
the man is, and consequently the testimony of his conscience concerning
him. "We ought to take as great care about the words we speak as we do
about the fruit of our trees or the increase of the earth, which we are
to eat; for, according as they are wholesome or unwholesome, so will
the pleasure or the pain be wherewith we shall be filled." So bishop
Patrick.
21 Death and life are in the power of the tongue: and they that love it
shall eat the fruit thereof.
Note, 1. A man may do a great deal of good, or a great deal of hurt,
both to others and to himself, according to the use he makes of his
tongue. Many a one has been his own death by a foul tongue, or the
death of others by a false tongue; and, on the contrary, many a one has
saved his own life, or procured the comfort of it, by a prudent gentle
tongue, and saved the lives of others by a seasonable testimony or
intercession for them. And, if by our words we must be justified or
condemned, death and life are, no doubt, in the power of the tongue.
Tongues were Æsop's best meat, and his worst. 2. Men's words will be
judged of by the affections with which they speak; he that not only
speaks aright (which a bad man may do to save his credit or please his
company), but loves to speak so, speaks well of choice, and with
delight, to him it will be life; and he that not only speaks amiss
(which a good man may do through inadvertency), but loves to speak so
(Ps. lii. 4), to him it will be death. As men love it they shall eat
the fruit of it.
22 Whoso findeth a wife findeth a good thing, and obtaineth favour of
the Lord.
Note, 1. A good wife is a great blessing to a man. He that finds a wife
(that is, a wife indeed; a bad wife does not deserve to be called by a
name of so much honour), that finds a help meet for him (that is a wife
in the original acceptation of the word), that sought such a one with
care and prayer and has found what he sought, he has found a good
thing, a jewel of great value, a rare jewel; he has found that which
will not only contribute more than any thing to his comfort in this
life, but will forward him in the way to heaven. 2. God is to be
acknowledged in it with thankfulness; it is a token of his favour, and
a happy pledge of further favours; it is a sign that God delights in a
man to do him good and has mercy in store for him; for this, therefore,
God must be sought unto.
23 The poor useth intreaties; but the rich answereth roughly.
Note, 1. Poverty, though many inconveniences to the body attend it, has
often a good effect upon the spirit, for it makes men humble and
submissive, and mortifies their pride. It teaches them to use
entreaties. When necessity forces men to beg it tells them they must
not prescribe or demand, but take what is given them and be thankful.
At the throne of God's grace we are all poor, and must use entreaties,
not answer, but make application, must sue sub forma pauperis--as a
pauper. 2. A prosperous condition, though it has many advantages, has
often this mischief attending it, that it makes men proud, haughty, and
imperious: The rich answers the entreaties of the poor roughly, as
Nabal answered David's messengers with railing. It is a very foolish
humour of some rich men, especially those who have risen from little,
that they think their riches will warrant them to give hard words, and,
even where they not design any rough dealing, that it becomes them to
answer roughly, whereas gentlemen ought to be gentle, Jam. iii. 17.
24 A man that hath friends must shew himself friendly: and there is a
friend that sticketh closer than a brother.
Solomon here recommends friendship to us, and shows, 1. What we must do
that we may contract and cultivate friendship; we must show ourselves
friendly. Would we have friends and keep them, we must not only not
affront them, or quarrel with them, but we must love them, and make it
appear that we do so by all expressions that are endearing, by being
free with them, pleasing to them, visiting them and bidding them
welcome, and especially by doing all the good offices we can and
serving them in every thing that lies in our power; that is showing
ourselves friendly.
Si vis amari, ama--
If you wish to gain affection, bestow it.--Sen.
Ut ameris, amabilis esto--
The way to be beloved is to be lovely.--Ovid.
2. That it is worth while to do so, for we may promise ourselves a
great deal of comfort in a true friend. A brother indeed is born for
adversity, as he had said, ch. xvii. 17. In our troubles we expect
comfort and relief from our relations, but sometimes there is a friend,
that is nothing akin to us, the bonds of whose esteem and love prove
stronger than those of nature, and, when it comes to the trial, will do
more for us than a brother will. Christ is a friend to all believers
that sticks closer than a brother; to him therefore let them show
themselves friendly.
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P R O V E R B S
CHAP. XIX.
The Disadvantages of Poverty.
1 Better is the poor that walketh in his integrity, than he that is
perverse in his lips, and is a fool.
Here see, 1. What will be the credit and comfort of a poor man, and
make him more excellent than his neighbour, though his poverty may
expose him to contempt and may dispirit him. Let him be honest and walk
in integrity, let him keep a good conscience and make it appear that he
does so, let him always speak and act with sincerity when he is under
the greatest temptations to dissemble and break his word, and then let
him value himself upon that, for all wise and good men will value him.
He is better, has a better character, is in a better condition, is
better beloved, and lives to better purpose, than many a one that looks
great and makes a figure. 2. What will be the shame of a rich man,
notwithstanding all his pomp. If he have a shallow head and an evil
tongue, if he is perverse in his lips and is a fool, if he is a wicked
man and gets what he has by fraud and oppression, he is a fool, and an
honest poor man is to be preferred far before him.
2 Also, that the soul be without knowledge, it is not good; and he that
hasteth with his feet sinneth.
Two things are here declared to be of bad consequence:--1. Ignorance:
To be without the knowledge of the soul is not good, so some read it.
Know we not our own selves, our own hearts? A soul without knowledge is
not good; it is a great privilege that we have souls, but, if these
souls have not knowledge, what the better are we? If man has not
understanding, he is as the beasts, Ps. xlix. 20. An ignorant soul
cannot be a good soul. That the soul be without knowledge is not safe,
nor pleasant; what good can the soul do, of what is it good for, if it
be without knowledge? 2. Rashness. He that hastes with his feet (that
does things inconsiderately and with precipitation, and will not take
time to ponder the path of his feet) sins; he cannot but often miss the
mark and take many a false step, which those prevent that consider
their ways. As good not know as not consider.
3 The foolishness of man perverteth his way: and his heart fretteth
against the Lord.
We have here two instances of men's folly:--1. That they bring
themselves into straits and troubles, and run themselves a-ground, and
embarrass themselves: The foolishness of man perverts his way. Men meet
with crosses and disappointments in their affairs, and things do not
succeed as they expected and wished, and it is owing to themselves and
their own folly; it is their own iniquity that corrects them. 2. That
when they have done so they lay the blame upon God, and their hearts
fret against him, as if he had done them wrong, whereas really they
wrong themselves. In fretting, we are enemies to our own peace, and
become self-tormentors; in fretting against the Lord we affront him,
his justice, goodness, and sovereignty; and it is very absurd to take
occasion from the trouble which we pull upon our own heads by our
wilfulness, or neglect, to quarrel with him, when we ought to blame
ourselves, for it is our own doing. See Isa. l. 1.
4 Wealth maketh many friends; but the poor is separated from his
neighbour.
Here, 1. We may see how strong men's love of money is, that they will
love any man, how undeserving soever he be otherwise, if he has but a
deal of money and is free with it, so that they may hope to be the
better for it. Wealth enables a man to send many presents, make many
entertainments, and do many good offices, and so gains him many
friends, who pretend to love him, for they flatter him and make their
court to him, but really love what he has, or rather love themselves,
hoping to get by him. 2. We may see how weak men's love of one another
is. He who, while he prospered, was beloved and respected, if he fall
into poverty is separated from his neighbour, is not owned nor looked
upon, not visited nor regarded, is bidden to keep his distance and told
he is troublesome. Even one that has been his neighbour and
acquaintance will turn his face from him and pass by on the other side.
Because men's consciences tell them they ought to relieve and succour
such, they are willing to have this excuse, that they did not see them.
5 A false witness shall not be unpunished, and he that speaketh lies
shall not escape.
Here we have, 1. The sins threatened--bearing false witness in judgment
and speaking lies in common conversation. Men could not arrive at such
a pitch of impiety as to bear false witness (where to the guilt of a
lie is added that of perjury and injury) if they had not advanced to it
by allowing themselves to speak untruths in jest and banter, or under
pretence of doing good. Thus men teach their tongues to speak lies,
Jer. ix. 5. Those that will take a liberty to tell lies in discourse
are in a fair way to be guilty of the greater wickedness of
false-witness-bearing, whenever they are tempted to it, though they
seemed to detest it. Those that can swallow a false word debauch their
consciences, so that a false oath will not choke them. 2. The
threatening itself: They shall not go unpunished; they shall not
escape. This intimates that that which emboldens them in the sin is the
hope of impunity, it being a sin which commonly escapes punishment from
men, though the law is strict, Deut. xix. 18, 19. But it shall not
escape the righteous judgment of God, who is jealous, and will not
suffer his name to be profaned; we know where all liars will have their
everlasting portion.
6 Many will intreat the favour of the prince: and every man is a friend
to him that giveth gifts. 7 All the brethren of the poor do hate him:
how much more do his friends go far from him? he pursueth them with
words, yet they are wanting to him.
These two verses are a comment upon v. 4, and show, 1. How those that
are rich and great are courted and caressed, and have suitors and
servants in abundance. The prince that has power in his hand, and
preferments at his disposal, has his gate and his ante-chamber thronged
with petitioners, that are ready to adore him for what they can get.
Many will entreat his favour, and think themselves happy in it. Even
great men are humble suppliants to the prince. How earnest then should
we be for the favour of God, which is far beyond that of any earthly
prince. But, it should seem, liberality will go further than majesty
itself to gain respect, for there are many that court the prince, but
every man is a friend to him that gives gifts; not only those that have
received, or do expect, gifts from him, will, as friends, be ready to
serve him, but others also will, as friends, give him their good word.
Prodigals, who are foolishly free of what they have, will have many
hangers-on who will cry them up as long as it lasts, but will leave
them when it is done. Those that are prudently generous make an
interest by it which may stand them in good stead; those that are
accounted benefactors exercise an authority which may give them an
opportunity of doing good, Luke xxii. 25. 2. How those that are poor
and low are slighted and despised. Men may, if they please, court the
prince, and the princely, but they may not trample upon the poor and
look at them with disdain. Yet so it often is: All the brethren of the
poor do hate him; even his own relations are shy of him, because he is
needy and craving, and expects something from them, and because they
look upon him as a blemish to their family; and then no marvel if
others of his friends, that were nothing akin to him, go far from him,
to get out of his way. He pursues them with words, hoping to prevail
with them by his importunity to be kind to him, but all in vain; they
have nothing for him. They pursue him with words (so some understand
it), to excuse themselves from giving him any thing; they tell him that
he is idle and impertinent, that he has brought himself into poverty,
and therefore ought not to be relieved; as Nabal said to David's
messengers: "There are many servants now a days that run away from
their masters; and how do I know but that David may be one of them?"
Let poor people therefore make God their friend, pursue him with their
prayers, and he will not be wanting to them.
Domestic Grievances.
8 He that getteth wisdom loveth his own soul: he that keepeth
understanding shall find good.
Those are here encouraged, 1. That take pains to get wisdom, to get
knowledge, and grace, and acquaintance with God; those that do so show
that they love their own souls, and will be found to have done
themselves the greatest kindness imaginable. No man ever hated his own
flesh, but loves that, yet many are wanting in love to their own souls,
for only those love their souls, and consequently love themselves,
aright, that get wisdom, true wisdom. 2. That take care to keep it when
they have got it; it is health, and wealth, and honour, and all, to the
soul, and therefore he that keeps understanding, as he shows that he
loves his own soul, so he shall certainly find good, all good. He that
retains the good lessons he has learnt, and orders his conversation
according to them, shall find the benefit and comfort of it in his own
soul and shall be happy here and for ever.
9 A false witness shall not be unpunished, and he that speaketh lies
shall perish.
Here is, 1. A repetition of what was said before (v. 5), for we have
need to be again and again warned of the danger of the sin of lying and
false-witness-bearing, since nothing is of more fatal consequence. 2.
An addition to it in one word; there it was said, He that speaks lies
shall not escape, and intimated that he shall be punished. Here it is
said, His punishment shall be such as will be his destruction: he shall
perish; the lies he forged against others will be his own ruin. It is a
damning destroying sin.
10 Delight is not seemly for a fool; much less for a servant to have
rule over princes.
Note, 1. Pleasure and liberty ill become a fool: Delight is not seemly
for such a one. A man that has not wisdom and grace has no right nor
title to true joy, and therefore it is unseemly. It ill becomes those
that do not delight in God to delight in any thing, nor how to manage
themselves, and therefore they do but expose themselves. It becomes
ungracious fools to be afflicted, and mourn, and weep, not to laugh and
be merry; rebukes are more proper for them than delights. Delight is
seemly for a man of business, to refresh him when he is fatigued, but
not for a fool, that lives an idle life and abuses his recreations. The
prosperity of fools discovers their folly and destroys them. 2. Power
and honour ill become a man of a servile spirit. Nothing is more
unseemly than for a servant to have rule over princes; it is absurd in
itself, and very preposterous, for none are so insolent and intolerable
as a beggar on horseback, a servant when he reigns, ch. xxx. 22. It is
very unseemly for one that is a servant to sin and his lusts to rule
over and oppress those that are God's freemen and made kings and
priests to him.
11 The discretion of a man deferreth his anger; and it is his glory to
pass over a transgression.
A wise man will observe these two rules about his anger: 1. Not to be
over-hasty in his resentments: Discretion teaches us to defer our
anger, to defer the admission of it till we have thoroughly considered
all the merits of the provocation, seen them in a true light and
weighed them in a just balance; and then to defer the prosecution of it
till there be no danger of running into any indecencies. Plato said to
his servant, "I would beat thee, but that I am angry." Give it time,
and it will cool. 2. Not to be over-critical in his resentments.
Whereas it is commonly looked upon as a piece of ingenuity to apprehend
an affront quickly, it is here made a man's glory to pass over a
transgression, to appear as if he did not see it (Ps. xxxviii. 13), or,
if he sees fit to take notice of it, yet to forgive it and meditate no
revenge.
12 The king's wrath is as the roaring of a lion; but his favour is as
dew upon the grass.
This is to the same purport with what we had ch. xvi. 14, 15, and the
design of it is, 1. To make kings wise and considerate in dispensing
their frowns and smiles. They are not like those of common persons;
their frowns are very terrible and their smiles very comfortable, and
therefore it concerns them to be very careful that they never frighten
a good man from doing well with their frowns, nor ever give countenance
to a wicked man in doing ill with their smiles, for then they abuse
their influence, Rom. xiii. 3. 2. To make subjects faithful and dutiful
to their princes. Let them be restrained from all disloyalty by the
consideration of the dreadful consequence of having the government
against them; and let them be encouraged in all good services to the
public by the hopes of the favour of their prince. Christ is a King
whose wrath against his enemies will be as the roaring of a lion (Rev.
x. 3) and his favour to his own people as the refreshing dew, Ps.
lxxii. 6.
13 A foolish son is the calamity of his father: and the contentions of
a wife are a continual dropping.
It is an instance of the vanity of the world that we are liable to the
greatest grief in those things wherein we promise ourselves the
greatest comfort. It is as it proves. What greater temporal comfort can
a man have than a good wife and good children? Yet, 1. A foolish son is
a great affliction, and may make a man wish a thousand times he had
been written childless. A son that will apply himself to no study or
business, that will take no advice, that lives a lewd, loose, rakish
life, and spends what he has extravagantly, games it away and wastes it
in the excess of riot, or that is proud, foppish, and conceited, such a
one is the grief of his father, because he is the disgrace, and is
likely to be the ruin, of his family. He hates all his labour, when he
sees to whom he must leave the fruit of it. 2. A cross peevish wife is
as great an affliction: Her contentions are continual; every day, and
every hour in the day, she finds some occasion to make herself and
those about her uneasy. Those that are accustomed to chide never want
something or other to chide at; but it is a continual dropping, that
is, a continual vexation, as it is to have a house so much out of
repair that it rains in and a man cannot lie dry in it. That man has an
uncomfortable life, and has need of a great deal of wisdom and grace to
enable him to bear his affliction and do his duty, who has a sot for
his son and a scold for his wife.
14 House and riches are the inheritance of fathers: and a prudent wife
is from the Lord.
Note, 1. A discreet and virtuous wife is a choice gift of God's
providence to a man--a wife that is prudent, in opposition to one that
is contentious, v. 13. For, though a wife that is continually finding
fault may think it is her wit and wisdom to be so, it is really her
folly; a prudent wife is meek and quiet, and makes the best of every
thing. If a man has such a wife, let him not ascribe it to the wisdom
of his own choice or his own management (for the wisest have been
deceived both in and by a woman), but let him ascribe it to the
goodness of God, who made him a help meet for him, and perhaps by some
hits and turns of providence that seemed casual brought her to him.
Every creature is what he makes it. Happy marriages, we are sure, are
made in heaven; Abraham's servant prayed in the belief of this, Gen.
xxiv. 12. 2. It is a more valuable gift than house and riches,
contributes more to the comfort and credit of a man's life and the
welfare of his family, is a greater token of God's favour, and about
which the divine providence is in a more especial manner conversant. A
good estate may be the inheritance of fathers, which, by the common
direction of Providence, comes in course to a man; but no man has a
good wife by descent or entail. Parents that are worldly, in disposing
of their children, look no further than to match them to house and
riches, but, if withal it be to a prudent wife, let God have the glory.
Circumspection and Charity.
15 Slothfulness casteth into a deep sleep; and an idle soul shall
suffer hunger.
See here the evil of a sluggish slothful disposition. 1. It stupefies
men, and makes them senseless, and mindless of their own affairs, as
they were cast into a deep sleep, dreaming much, but doing nothing.
Slothful people doze away their time, bury their talents, live a
useless life, and are the unprofitable burdens of the earth; for any
service they do when they are awake they might as well be always
asleep. Even their souls are idle and lulled asleep, their rational
powers chilled and frozen. 2. It impoverishes men and brings them to
want. Those that will not labour cannot expect to eat, but must suffer
hunger: An idle soul, one that is idle in the affairs of his soul, that
takes no care or pains to work out his salvation, shall perish for want
of that which is necessary to the life and happiness of the soul.
16 He that keepeth the commandment keepeth his own soul; but he that
despiseth his ways shall die.
Here is, 1. The happiness of those that walk circumspectly. Those that
make conscience of keeping the commandment in every thing, that live by
rule, as becomes servants and patients, keep their own souls; they
secure their present peace and future bliss, and provide every way well
for themselves. If we keep God's word, God's word will keep us from
every thing really hurtful. 2. The misery of those that live at large
and never mind what they do: Those that despair their ways shall die,
shall perish eternally; they are in the high road to ruin. With respect
to those that are careless about the end of their ways, and never
consider whither they are going, and about the rule of their ways, that
will walk in the way of their hearts and after the course of the world
(Eccl. xi. 9), that never consider what they have done nor what they
are concerned to do, but walk at all adventures (Lev. xxvi. 21), right
or wrong, it is all one to them--what can come of this but the greatest
mischief?
17 He that hath pity upon the poor lendeth unto the Lord; and that
which he hath given will he pay him again.
Here is, I. The duty of charity described. It includes two things:--1.
Compassion, which is the inward principle of charity in the heart; it
is to have pity on the poor. Those that have not a penny for the poor,
yet may have pity for them, a charitable concern and sympathy; and, if
a man give all his goods to feed the poor and have not this charity in
his heart, it is nothing, 1 Cor. xiii. 3. We must draw out our souls to
the hungry, Isa. lviii. 10. 2. Bounty and liberality. We must not only
pity the poor, but give, according to their necessity and our ability,
Jam. ii. 15, 16. That which he has given. Margin, His deed. It is
charity to do for the poor, as well as to give; and thus, if they have
their limbs and senses, they may be charitable to one another.
II. The encouragement of charity. 1. A very kind construction shall be
put upon it. What is given to the poor, or done for them, God will
place it to account as lent to him, lent upon interest (so the word
signifies); he takes it kindly, as if it were done to himself, and he
would have us take the comfort of it and to be as well pleased as ever
any usurer was when he had let out a sum of money into good hands. 2. A
very rich recompence shall be made for it: He will pay him again, in
temporal, spiritual, and eternal blessings. Almsgiving is the surest
and safest way of thriving.
Miscellaneous Maxims.
18 Chasten thy son while there is hope, and let not thy soul spare for
his crying.
Parents are here cautioned against a foolish indulgence of their
children that are untoward and viciously inclined, and that discover
such an ill temper of mind as is not likely to be cured but by
severity. 1. Do not say that it is all in good time to correct them;
no, as soon as ever there appears a corrupt disposition in them check
it immediately, before it gets head, and takes root, and is hardened
into a habit: Chasten thy son while there is hope, for perhaps, if he
be let alone awhile, he will be past hope, and a much greater
chastening will not do that which now a less would effect. It is
easiest plucking up weeds as soon as they spring up, and the bullock
that is designed for the yoke should be betimes accustomed to it. 2. Do
not say that it is a pity to correct them, and that, because they cry
and beg to be forgiven, you cannot find in your heart to do it. If the
point can be gained without correction, well and good; but if you find,
as it often proves, that your forgiving them once, upon a dissembled
repentance and promise of amendment, does but embolden them to offend
again, especially if it be a thing that is in itself sinful (as lying,
swearing, ribaldry, stealing, or the like), in such a case put on
resolution, and let not thy soul spare for his crying. It is better
that he should cry under thy rod than under the sword of the
magistrate, or, which is more fearful, that of divine vengeance.
19 A man of great wrath shall suffer punishment: for if thou deliver
him, yet thou must do it again.
1. As we read this, it intimates, in short, that angry men never want
woe. Those that are of strong, or rather headstrong, passions, commonly
bring themselves and their families into trouble by vexatious suits and
quarrels and the provocations they give; they are still smarting, in
one instance or other, for their ungoverned heats; and, if their
friends deliver them out of one trouble, they will quickly involve
themselves in another, and they must do it again, all which troubles to
themselves and others would be prevented if they would mortify their
passions and get the rule of their own spirits. 2. It may as well be
read, He that is of great wrath (meaning the child that is to be
corrected and is impatient of rebuke, cries and makes a noise, even
that wrath of his against the rod of correction) deserves to be
punished; for, if thou deliver him for the sake of that, thou wilt be
forced to punish him so much the more next time. A stomachful
high-spirited child must be subdued betimes, or it will be the worse
for it.
20 Hear counsel, and receive instruction, that thou mayest be wise in
thy latter end.
Note, 1. It is well with those that are wise in their latter end, wise
for their latter end, for their future state, wise for another world,
that are found wise when their latter end comes, wise virgins, wise
builders, wise stewards, that are wise at length, and understand the
things that belong to their peace, before they be hidden from their
eyes. A carnal worldling at his end shall be a fool (Jer. xvii. 11),
but godliness will prove wisdom at last. 2. Those that would be wise in
their latter end must hear counsel and receive instruction, in their
beginnings must be willing to be taught and ruled, willing to be
advised and reproved, when they are young. Those that would be stored
in winter must gather in summer.
21 There are many devices in a man's heart; nevertheless the counsel of
the Lord, that shall stand.
Here we have, 1. Men projecting. They keep their designs to themselves,
but they cannot hide them from God; he knows the many devices that are
in men's hearts,--devices against his counsels (as those, Ps. ii. 1-3;
Micah iv. 11),-- devices without his counsel (no regard had to his
providence, as those Jam. iv. 13, this and the other they will do, and
not take God along with them),--devices unlike God's counsels; men are
wavering in their devices, and often absurd and unjust, but God's
counsels are wise and holy, steady and uniform. 2. God overruling.
Various men have various designs, according as their inclination or
interest leads them, but the counsel of the Lord, that shall stand,
whatever becomes of the devices of men. His counsel often breaks men's
measures and baffles their devices; but their devices cannot in the
least alter his counsel, not disturb the proceedings of it, nor put him
upon new counsels, Isa. xiv. 24; xlvi. 11. What a check does this give
to politic designing men, who think they can outwit all mankind, that
there is a God in heaven that laughs at them! Ps. ii. 4. What comfort
does this speak to all God's people, that all God's purposes, which we
are sure are right and good, shall be accomplished in due time!
22 The desire of a man is his kindness: and a poor man is better than a
liar.
Note, 1. The honour of doing good is what we may laudably be ambitious
of. It cannot but be the desire of man, if he have any spark of virtue
in him, to be kind; one would not covet an estate for any thing so much
as thereby to be put into a capacity of relieving the poor and obliging
our friends. 2. It is far better to have a heart to do good and want
ability for it than have ability for it and want a heart to it: The
desire of a man to be kind, and charitable, and generous, is his
kindness, and shall be so construed; both God and man will accept his
good-will, according to what he has, and will not expect more. A poor
man, who wishes you well, but can promise you nothing, because he has
nothing to be kind with, is better than a liar, than a rich man who
makes you believe he will do mighty things, but, when it comes to the
setting to, will do nothing. The character of the men of low degree,
that they are vanity, from whom nothing is expected, is better than
that of men of high degree, that they are a lie, they deceive those
whose expectations they raised.
23 The fear of the Lord tendeth to life: and he that hath it shall
abide satisfied; he shall not be visited with evil.
See what those that get by it that live in the fear of God, and always
make conscience of their duty to him. 1. Safety: They shall not be
visited with evil; they may be visited with sickness or other
afflictions, but there shall be no evil in them, nothing to hurt them,
because nothing to separate them from the love of God, or hurt to the
soul. 2. Satisfaction: They shall abide satisfied; they shall have
those comforts which are satisfying, and shall have a constant
contentment and complacency in them. It is a satisfaction which will
abide, whereas all the satisfactions of sense are transient and soon
gone. Satur pernoctabit, non cubabit incoenatus--He shall not go
supperless to bed; he shall have that which will make him easy and be
an entertainment to him in his silent and solitary hours, Ps. xvi. 6,
7. 3. True and complete happiness. Serious godliness has a direct
tendency to life; to all good, to eternal life; it is the sure and
ready way to it; there is something in the nature of it fitting men for
heaven and so leading them to it.
24 A slothful man hideth his hand in his bosom, and will not so much as
bring it to his mouth again.
A sluggard is here exposed as a fool, for, 1. All his care is to save
himself from labour and cold. See his posture: He hides his hand in his
bosom, pretends he is lame and cannot work; his hands are cold, and he
must warm them in his bosom; and, when they are warm there, he must
keep them so. He hugs himself in his own ease and is resolved against
labour and hardship. Let those work that love it; for his part he
thinks there is no such fine life as sitting still and doing nothing.
2. He will not be at the pains to feed himself, an elegant hyperbole;
as we say, A man is so lazy that he would not shake fire off him, so
here, He cannot find in his heart to take his hand out of his bosom,
no, not to put meat into his own mouth. If the law be so that those
that will not labour must not eat, he will rather starve than stir.
Thus his sin is his punishment, and therefore is egregious folly.
25 Smite a scorner, and the simple will beware: and reprove one that
hath understanding, and he will understand knowledge.
Note, 1. The punishment of scorners will be a means of good to others.
When men are so hardened in wickedness that they will not themselves be
wrought upon by the severe methods that are used to reclaim and reform
them, yet such methods must be used for the sake of others, that they
may hear and fear, Deut. xix. 20. If the scorner will not be recovered
from his sin, the disease being inveterate, yet the simple will beware
of venturing upon the sin which exposes men thus. If it cure not the
infected, it may prevent the spreading of the infection. 2. The reproof
of wise men will be a means of good to themselves. They need not be
smitten; a word to the wise is enough. Do but reprove one that has
understanding and he will so far understand himself and his own
interest that he will understand knowledge by it, and not miss it again
through ignorance and inadvertency when once he has been told of it; so
kindly does he take reproof and so wisely improve it.
26 He that wasteth his father, and chaseth away his mother, is a son
that causeth shame, and bringeth reproach.
Here is, 1. The sin of a prodigal son. Besides the wrong he does to
himself, he is injurious to his good parents, and basely ungrateful to
those that were instruments of his being and have taken so much care
and pains about him, which is a great aggravation of his sin and
renders it exceedingly sinful in the eyes of God and man: He wastes is
father, wastes his estate which he should have to support him in his
old age, wastes his spirits, and breaks his heart, and brings his gray
head with sorrow to the grave. He chases away his mother, alienates her
affections from him, which cannot be done without a great deal of
regret and uneasiness to her; he makes her weary of the house, with his
rudeness and insolence, and glad to retire for a little quietness; and,
when he has spent all, he turns her out of doors. 2. The shame of a
prodigal son. It is a shame to himself that he should be so brutish and
unnatural. He makes himself odious to all mankind. It is a shame to his
parents and family, who are reflected upon, though, perhaps, without
just cause, for teaching him no better, or being in some way wanting to
him.
27 Cease, my son, to hear the instruction that causeth to err from the
words of knowledge.
This is a good caution to those that have had a good education to take
heed of hearkening to those who, under pretence of instructing them,
draw them off from those good principles under the influence of which
they were trained up. Observe, 1. There is that which seems designed
for instruction, but really tends to the destruction of young men. The
factors for vice will undertake to teach them free thoughts and a
fashionable conversation, how to palliate the sins they have a mind to
and stop the mouth of their own consciences, how to get clear of the
restraints of their education and to set up for wits and beaux. This is
the instruction which causes to err from the forms of sound words,
which should be held fast in faith and love. 2. It is the wisdom of
young men to turn a deaf ear to such instructions, as the adder does to
the charms that are designed to ensnare her. "Dread hearing such talk
as tends top instil loose principles into the mind; and, if thou art
linked in with such, break off from them; thou hast heard enough, or
too much, and therefore hear no more of the evil communication which
corrupts good manners."
28 An ungodly witness scorneth judgment: and the mouth of the wicked
devoureth iniquity.
Here is a description of the worst of sinners, whose hearts are fully
set in them to do evil. 1. They set that at defiance which would deter
and detain them from sin: An ungodly witness is one that bears false
witness against his neighbour, and will forswear himself to do another
a mischief, in which there is not only great injustice, but great
impiety; this is one of the worst of men. Or an ungodly witness is one
that profanely and atheistically witnesses against religion and
godliness, whose instructions seduce from the words of knowledge (v.
27); such a one scorns judgment, laughs at the terrors of the Lord,
mocks at that fear, Job xv. 26. Tell him of law and equity, that the
scriptures and an oath are sacred things, and not to be jested with,
that there will come a reckoning day; he laughs at it all, and scorns
to heed it. 2. They are greedy, and glad of that which gives them an
opportunity to sin: The mouth of the wicked eagerly devours iniquity,
drinks it in like water, Job xv. 16.
29 Judgments are prepared for scorners, and stripes for the back of
fools.
Note, 1. Scorners are fools. Those that ridicule things sacred and
serious do but make themselves ridiculous. Their folly shall be
manifest unto all men. 2. Those that scorn judgments cannot escape
them, v. 28. The unbelief of man shall not make God's threatenings of
no effect; those that devour iniquity swallow the hook with the bait.
The civil magistrate has judgments prepared for scorners, for otherwise
he would bear the sword in vain; but if he be remiss, and connive at
sin, yet God's judgments slumber not; they are prepared, Matt. xxv. 41.
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P R O V E R B S
CHAP. XX.
Miscellaneous Maxims.
1 Wine is a mocker, strong drink is raging: and whosoever is deceived
thereby is not wise.
Here is, 1. The mischief of drunkenness: Wine is a mocker; strong drink
is raging. It is so to the sinner himself; it mocks him, makes a fool
of him, promises him that satisfaction which it can never give him. It
smiles upon him at first, but at the last it bites. In reflection upon
it, it rages in his conscience. It is raging in the body, puts the
humours into a ferment. When the wine is in the wit is out, and then
the man, according as his natural temper is, either mocks like a fool
or rages like a madman. Drunkenness, which pretends to be a sociable
thing, renders men unfit for society, for it makes them abusive with
their tongues and outrageous in their passions, ch. xxiii. 29. 2. The
folly of drunkards is easily inferred thence. He that is deceived
thereby, that suffers himself to be drawn into this sin when he is so
plainly warned of the consequences of it, is not wise; he shows that he
has no right sense or consideration of things; and not only so, but he
renders himself incapable of getting wisdom; for it is a sin that
infatuates and besots men, and takes away their heart. A drunkard is a
fool, and a fool he is likely to be.
2 The fear of a king is as the roaring of a lion: whoso provoketh him
to anger sinneth against his own soul.
See here, 1. How formidable kings are, and what a terror they strike
upon those they are angry with. Their fear, with which (especially when
they are absolute and their will is a law) they keep their subjects in
awe, is as the roaring of a lion, which is very dreadful to the
creatures he preys upon, and makes them tremble so that they cannot
escape from him. Those princes that rule by wisdom and love rule like
God himself, and bear his image; but those that rule merely by terror,
and with a high hand, do but rule like a lion in the forest, with a
brutal power. Oderint, dum metuant--Let them hate, provided they fear.
2. How unwise therefore those are that quarrel with them, that are
angry at them, and so provoke them to anger. They sin against their own
lives. Much more do those do so that provoke the King of kings to
anger. Nemo me impune lacesset--No one shall provoke me with impunity.
3 It is an honour for a man to cease from strife: but every fool will
be meddling.
This is designed to rectify men's mistakes concerning strife. 1. Men
think it is their wisdom to engage in quarrels; whereas it is the
greatest folly that can be. He thinks himself a wise man that is quick
in resenting affronts, that stands upon every nicety of honour and
right, and will not abate an ace of either, that prescribes, and
imposes, and gives law, to every body; but he that thus meddles is a
fool, and creates a great deal of needless vexation to himself. 2. Men
think, when they are engaged in quarrels, that it would be a shame to
them to go back and let fall the weapon; whereas really it is an honour
for a man to cease from strife, an honour to withdraw an action, to
drop a controversy, to forgive an injury, and to be friends with those
that we have fallen out with. It is the honour of a man, a wise man, a
man of spirit, to show the command he has of himself by ceasing from
strife, yielding, and stooping, and receding from his just demands, for
peace-sake, as Abraham, the better man, Gen. xiii. 8.
4 The sluggard will not plow by reason of the cold; therefore shall he
beg in harvest, and have nothing.
See here the evil of slothfulness and the love of ease. 1. It keeps men
from the most necessary business, from ploughing and sowing when the
season is: The sluggard has ground to occupy, and has ability for it;
he can plough, but he will not; some excuse or other he has to shift it
off, but the true reason is that it is cold weather. Though ploughing
time is not in the depth of winter, it is in the borders of winter,
when he thinks it too cold for him to be abroad. Those are scandalously
sluggish who, in the way of their business, cannot find in their hearts
to undergo so little toil as that of ploughing and so little hardship
as that of a cold blast. Thus careless are many in the affairs of their
souls; a trifling difficulty will frighten them from the most important
duty; but good soldiers must endure hardness. 2. Thereby it deprives
them of the most necessary supports: Those that will not plough in
seed-time cannot expect to reap in harvest; and therefore they must beg
their bread with astonishment when the diligent are bringing home their
sheaves with joy. He that will not submit to the labour of ploughing
must submit to the shame of begging. They shall beg in harvest, and yet
have nothing; no, not then when there is great plenty. Though it may be
charity to relieve sluggards, yet a man may, in justice, not relieve
them; they deserve to be left to starve. Those that would not provide
oil in their vessels begged when the bridegroom came, and were denied.
5 Counsel in the heart of man is like deep water; but a man of
understanding will draw it out.
A man's wisdom is here said to be of use to him for the pumping of
other people, and diving into them, 1. To get the knowledge of them.
Though men's counsels and designs are ever so carefully concealed by
them, so that they are as deep water which one cannot fathom, yet there
are those who by sly insinuations, and questions that seem foreign,
will get out of them both what they have done and what they intend to
do. Those therefore who would keep counsel must not only put on
resolution, but stand upon their guard. 2. To get knowledge by them.
Some are very able and fit to give counsel, having an excellent faculty
of cleaving a hair, hitting the joint of a difficulty, and advising
pertinently, but they are modest, and reserved, and not communicative;
they have a great deal in them, but it is loth to come out. In such a
case a man of understanding will draw it out, as wine out of a vessel.
We lose the benefit we might have by the conversation of wise men for
want of the art of being inquisitive.
6 Most men will proclaim every one his own goodness: but a faithful man
who can find?
Note, 1. It is easy to find those that will pretend to be kind and
liberal. Many a man will call himself a man of mercy, will boast what
good he has done and what good he designs to do, or, at least, what an
affection he has to well-doing. Most men will talk a great deal of
their charity, generosity, hospitality, and piety, will sound a trumpet
to themselves, as the Pharisees, and what little goodness they have
will proclaim it and make a mighty matter of it. 2. But it is hard to
find those that really are kind and liberal, that have done and will do
more than either they speak of or care to hear spoken of, that will be
true friends in a strait; such a one as one may trust to is like a
black swan.
7 The just man walketh in his integrity: his children are blessed after
him.
It is here observed to the honour of a good man, 1. That he does well
for himself. He has a certain rule, which with an even steady hand he
governs himself by: He walks in his integrity; he keeps good
conscience, and he has the comfort of it, for it is his rejoicing. He
is not liable to those uneasinesses, either in contriving what he shall
do or reflecting on what he has done, which those are liable to that
walk in deceit. 2. That he does well for his family: His children are
blessed after him, and fare the better for his sake. God has mercy in
store for the seed of the faithful.
8 A king that sitteth in the throne of judgment scattereth away all
evil with his eyes.
Here is, 1. The character of a good governor: He is a king that
deserves to be called so who sits in the throne, not as a throne of
honour, to take his ease, and take state upon him, and oblige men to
keep their distance, but as a throne of judgment, that he may do
justice, give redress to the injured and punish the injurious, who
makes his business his delight and loves no pleasure comparably to it,
who does not devolve the whole care and trouble upon others, but takes
cognizance of affairs himself and sees with his own eyes as much as may
be, 1 Kings x. 9. 2. The happy effect of a good government. The
presence of the prince goes far towards the putting of wickedness out
of countenance; if he inspect his affairs himself, those that are
employed under him will be kept in awe and restrained from doing wrong.
If great men be good men, and will use their power as they may and
ought, what good may they do and what evil may they prevent!
9 Who can say, I have made my heart clean, I am pure from my sin?
This question is not only a challenge to any man in the world to prove
himself sinless, whatever he pretends, but a lamentation of the
corruption of mankind, even that which remains in the best. Alas! Who
can say, "I am sinless?" Observe, 1. Who the persons are that are
excluded from these pretensions--all, one as well as another. Here, in
this imperfect state, no person whatsoever can pretend to be without
sin. Adam could say so in innocency, and saints can say so in heaven,
but none in this life. Those that think themselves as good as they
should be cannot, nay, and those that are really good will not, dare
not, say this. 2. What the pretension is that is excluded. We cannot
say, We have made our hearts clean. Though we can say, through grace,
"We are cleaner than we have been," yet we cannot say, "We are clean
and pure from all remainders of sin." Or, though we are clean from the
gross acts of sin, yet we cannot say, "Our hearts are clean." Or,
though we are washed and cleansed, yet we cannot say, "We ourselves
made our own hearts clean;" it was the work of the Spirit. Or, though
we are pure from the sins of many others, yet we cannot say, "We are
pure from our sin, the sin that easily besets us, the body of death
which Paul complained of," Rom. vii. 24.
10 Divers weights, and divers measures, both of them are alike
abomination to the Lord.
See here, 1. The various arts of deceiving that men have, all which
evils the love of money is the root of. In paying and receiving money,
which was then commonly done by the scale, they had divers weights, an
under-weight for what they paid and an over-weight for what they
received; in delivering out and taking in goods they had divers
measures, a scanty measure to sell by and a large measure to buy by.
This was done wrong with plot and contrivance, and under colour of
doing right. Under these is included all manner of fraud and deceit in
commerce and trade. 2. The displeasure of God against them. Whether
they be about the money or the goods, in the buyer or in the seller,
they are all alike an abomination to the Lord. He will not prosper the
trade that is thus driven, nor bless what is thus got. He hates those
that thus break the common faith by which justice is maintained, and
will be the avenger of all such.
11 Even a child is known by his doings, whether his work be pure, and
whether it be right.
The tree is known by its fruits, a man by his doings, even a young tree
by its first fruits, a child by his childish things, whether his work
be clean only, appearing good (the word is used ch. xvi. 2), or whether
it be right, that is, really good. This intimates, 1. That children
will discover themselves. One may soon see what their temper is, and
which way their inclination leads them, according as their constitution
is. Children have not learned the art of dissembling and concealing
their bent as grown people have. 2. That parents should observe their
children, that they may discover their disposition and genius, and both
manage and dispose of them accordingly, drive the nail that will go and
draw out that which goes amiss. Wisdom is herein profitable to direct.
12 The hearing ear, and the seeing eye, the Lord hath made even both of
them.
Note, 1. God is the God of nature, and all the powers and faculties of
nature are derived from him and depend upon him, and therefore are to
be employed for him. It was he that formed the eye and planted the ear
(Ps. xciv. 9), and the structure of both is admirable; and it is he
that preserves to us the use of both; to his providence we owe it that
our eyes are seeing eyes and our ears hearing ears. Hearing and seeing
are the learning senses, and must particularly own God's goodness in
them. 2. God is the God of grace. It is he that gives the ear that
hears God's voice, the eye that sees his beauty, for it is he that
opens the understanding.
13 Love not sleep, lest thou come to poverty; open thine eyes, and thou
shalt be satisfied with bread.
Note, 1. Those that indulge themselves in their ease may expect to want
necessaries, which should have been gotten by honest labour.
"Therefore, though thou must sleep (nature requires it), yet love not
sleep, as those do that hate business. Love not sleep for its own sake,
but only as it fits for further work. Love not much sleep, but rather
grudge the time that is spent in it, and wish thou couldst live without
it, that thou mightest always be employed in some good exercise." We
must allow it to our bodies as men allow it to their servants, because
they cannot help it and otherwise they shall have no good of them.
Those that love sleep are likely to come to poverty, not only because
they lose the time they spend in excess of sleep, but because they
contract a listless careless disposition, and are still half asleep,
never well awake. 2. Those that stir up themselves to their business
may expect to have conveniences: "Open thy eyes, awake and shake off
sleep, see how far in the day it is, how thy work wants thee, and how
busy others are about thee! And, when thou art awake, look up, look to
thy advantages, and do not let slip thy opportunities; apply thy mind
closely to thy business and be in care about it. It is the easy
condition of a great advantage: Open thy eyes and thou shalt be
satisfied with bread; if thou dost not grow rich, yet though shalt have
enough, and that is as good as a feast."
14 It is naught, it is naught, saith the buyer: but when he is gone his
way, then he boasteth.
See here 1. What arts men use to get a good bargain and to buy cheap.
They not only cheapen carelessly, as if they had no need, no mind for
the commodity, when perhaps they cannot go without it (there may be
prudence in that), but they vilify and run down that which yet they
know to be of value; they cry, "It is naught, it is naught; it has this
and the other fault, or perhaps may have; it is not good of the sort;
and it is too dear; we can have better and cheaper elsewhere, or have
bought better and cheaper." This is the common way of dealing; and
after all, it may be, they know the contrary of what they affirm; but
the buyer, who may think he has no other way of being even with the
seller, does as extravagantly commend his goods and justify the price
he sets on them, and so there is a fault on both sides; whereas the
bargain would be made every jot as well if both buyer and seller would
be modest and speak as they think. 2. What pride and pleasure men take
in a good bargain when they have got it, though therein they contradict
themselves, and own they dissembled when they were driving the bargain.
When the buyer has beaten down the seller, who was content to lower his
price rather than lose a customer (as many poor tradesmen are forced to
do--small profit is better than none), then he goes his way, and boasts
what excellent goods he has got at his own price, and takes it as an
affront and a reflection upon his judgment if any body disparages his
bargain. Perhaps he knew the worth of the good better than the seller
himself did and knows how to get a great deal by them. See how apt men
are to be pleased with their gettings and proud of their tricks;
whereas a fraud and a lie are what a man ought to be ashamed of, though
he have gained ever so much by them.
15 There is gold, and a multitude of rubies: but the lips of knowledge
are a precious jewel.
The lips of knowledge (a good understanding to guide the lips and a
good elocution to diffuse the knowledge) are to be preferred far before
gold, and pearl, and rubies; for, 1. They are more rare in themselves,
more scarce and hard to be got. There is gold in many a man's pocket
that has no grace in his heart. In Solomon's time there was plenty of
gold (1 Kings x. 21) and abundance of rubies; every body wore them;
they were to be bought in every town. But wisdom is a rare thing, a
precious jewel; few have it so as to do good with it, nor is it to be
purchased of the merchants. 2. They are more enriching to us and more
adorning. They make us rich towards God, rich in good works, 1 Tim. ii.
9, 10. Most people are fond of gold, and a ruby or two will not serve,
they must have a multitude of them, a cabinet of jewels; but he that
has the lips of knowledge despises these, because he knows and
possesses better things.
16 Take his garment that is surety for a stranger: and take a pledge of
him for a strange woman.
Two sorts of persons are here spoken of that are ruining their own
estates, and will be beggars shortly, and therefore are not to be
trusted with any good security:--1. Those that will be bound for any
body that will ask them, that entangle themselves in rash suretiship to
oblige their idle companions; they will break at last, nay, they cannot
hold out long; these waste by wholesale. 2. Those that are in league
with abandoned women, that treat them, and court them, and keep company
with them. They will be beggars in a little time; never give them
credit without good pledge. Strange women have strange ways of
impoverishing men to enrich themselves.
17 Bread of deceit is sweet to a man; but afterwards his mouth shall be
filled with gravel.
Note, 1. Sin may possibly be pleasant in the commission: Bread of
deceit, wealth gotten by fraud, by lying and oppression, may be sweet
to a man, and the more sweet for its being ill-gotten, such pleasure
does the carnal mind take in the success of its wicked projects. All
the pleasures and profits of sin are bread of deceit. They are stolen,
for they are forbidden fruit; and they will deceive men, for they are
not what they promise. For a time, however, they are rolled under the
tongue as a sweet morsel, and the sinner blesses himself in them. But,
2. It will be bitter in reflection. Afterwards the sinner's mouth shall
be filled with gravel. When his conscience is awakened, when he sees
himself cheated, and becomes apprehensive of the wrath of God against
him for his sin, how painful and uneasy then is the thought of it! The
pleasures of sin are but for a season, and are succeeded with sorrow.
Some nations have punished malefactors by mingling gravel with their
bread.
18 Every purpose is established by counsel: and with good advice make
war.
Note, 1. It is good in every thing to act with deliberation, and to
consult with ourselves at least, and, in matters of moment, with our
friends, too, before we determine, but especially to ask counsel of
God, and beg direction from him, and observe the guidance of this eye.
This is the way to have both our minds and our purposes established,
and to succeed well in our affairs; whereas what is done hastily and
with precipitation is repented of at leisure. Take time, and you will
have done the sooner. Deliberandum est diu, quod statuendum est
semel--A final decision should be preceded by mature deliberation. 2.
It is especially our wisdom to be cautious in making war. Consider, and
take advice, whether the war should be begun or no, whether it be just,
whether it be prudent, whether we be a match for the enemy, and able to
carry it on when it is too late to retreat (Luke xiv. 31); and, when it
is begun, consider how and by what arts it may be prosecuted, for
management is as necessary as courage. Going to law is a kind of going
to war, and therefore must be done with good advice, Prov. xxv. 8. The
rule among the Romans was nec sequi bellum, nec fugere--neither to urge
war nor yet to shun it.
19 He that goeth about as a talebearer revealeth secrets: therefore
meddle not with him that flattereth with his lips.
Two sorts of people are dangerous to be conversed with:--1.
Tale-bearers, though they are commonly flatterers, and by fair speeches
insinuate themselves into men's acquaintance. Those are unprincipled
people that go about carrying stories, that make mischief among
neighbours and relations, that sow in the minds of people jealousies of
their governors, of their ministers, and of one another, that reveal
secrets which they are entrusted with or which by unfair means they
come to the knowledge of, under pretence of guessing at men's thoughts
and intentions, tell that of them which is really false. "Be not
familiar with such; do not give them the hearing when they tell their
tales and reveal secrets, for you may be sure that they will betray
your secrets too and tell tales of you." 2. Flatterers, for they are
commonly tale-bearers. If a man fawn upon you, compliment and commend
you, suspect him to have some design upon you, and stand upon your
guard; he would pick that out of you which will serve him to make a
story of to somebody else to your prejudice; therefore meddle not with
him that flatters with his lips. Those too dearly love, and too dearly
buy, their own praise, that will put confidence in a man and trust him
with a secret or business because he flatters them.
20 Whoso curseth his father or his mother, his lamp shall be put out in
obscure darkness.
Here is, 1. An undutiful child become very wicked by degrees. He began
with despising his father and mother, slighting their instructions,
disobeying their commands, and raging at their rebukes, but at length
he arrives at such a pitch of impudence and impiety as to curse them,
to give them scurrilous and opprobrious language, and to wish mischief
to those that were instruments of his being and have taken so much care
and pains about him, and this in defiance of God and his law, which had
made this a capital crime (Exod. xxi. 17, Matt. xv. 4), and in
violation of all the bonds of duty, natural affection, and gratitude.
2. An undutiful child become very miserable at last: His lamp shall be
put out in obscure darkness; all his honour shall be laid in the dust,
and he shall for ever lose his reputation. Let him never expect any
peace or comfort in his own mind, no, nor to prosper in this world. His
days shall be shortened, and the lamp of his life extinguished,
according to the reverse of the promise of the fifth commandment. His
family shall be cut off and his posterity be a curse to him. And it
will be his eternal ruin; the lamp of his happiness shall be put out in
the blackness of darkness (so the word is), even that which is for
ever, Jude 13, Matt. xxii. 13.
21 An inheritance may be gotten hastily at the beginning; but the end
thereof shall not be blessed.
Note, 1. It is possible that an estate may be suddenly raised. There
are those that will be rich, by right or wrong, who make no conscience
of what they say or do if they can but get money by it, who, when it is
in their power, will cheat their own father, and who sordidly spare and
hoard up what they get, grudging themselves and their families food
convenient and thinking all lost but what they buy land with or put out
to interest. By such ways as these a man may grow rich, may grow very
rich, in a little time, at his first setting out. 2. An estate that is
suddenly raised is often as suddenly ruined. It was raised hastily,
but, not being raised honestly, it proves soon ripe and soon rotten:
The end thereof shall not be blessed of God, and, if he do not bless
it, it can neither be comfortable nor of any continuance; so that he
who got it at the end will be a fool. He had better have taken time and
built firmly.
22 Say not thou, I will recompense evil; but wait on the Lord, and he
shall save thee.
Those that live in this world must expect to have injuries done them,
affronts given them, and trouble wrongfully created them, for we dwell
among briers. Now here we are told what to do when we have wrong done
us. 1. We must not avenge ourselves, no, nor so much as think of
revenge, or design it: "Say not thou, no, not in thy heart, I will
recompense evil for evil. Do not please thyself with the thought that
some time or other thou shalt have an opportunity of being quits with
him. Do not wish revenge, or hope for it, much less resolve upon it,
no, not when the injury is fresh and the resentment of it most deep.
Never say that thou wilt do a thing which thou canst not in faith pray
to God to assist thee in, and that thou canst not do in mediating
revenge." 2. We must refer ourselves to God, and leave it to him to
plead our cause, to maintain our right, and reckon with those that do
us wrong in such a way and manner as he thinks fit and in his own due
time: "Wait on the Lord, and attend his pleasure, acquiesce in his
will, and he does not say that he will punish him that has injured thee
(instead of desiring that thou must forgive him and pray for him), but
he will save thee, and that is enough. He will protect thee, so that
thy passing by one injury shall not (as is commonly feared) expose thee
to another; nay, he will recompense good to thee, to balance thy
trouble and encourage thy patience," as David hoped, when Shimei cursed
him, 2 Sam. xvi. 12.
23 Divers weights are an abomination unto the Lord; and a false balance
is not good.
This is to the same purport with what was said v. 20. 1. It is here
repeated, because it is a sin that God doubly hates (as lying, which is
of the same nature with this sin, is mentioned twice among the seven
things that God hates, ch. vi. 17, 19), and because it was probably a
sin very much practised at that time in Israel, and therefore made
light of as if there were no harm in it, under pretence that, being
commonly used, there was no trading without it. 2. It is here added, A
false balance is not good, to intimate that it is not only abominable
to God, but unprofitable to the sinner himself; there is really no good
to be got by it, no, not a good bargain, for a bargain made by fraud
will prove a losing bargain in the end.
24 Man's goings are of the Lord; how can a man then understand his own
way?
We are here taught that in all our affairs, 1. We have a necessary and
constant dependence upon God. All our natural actions depend upon his
providence, all our spiritual actions upon his grace. The best man is
no better than God makes him; and every creature is that to us which it
is the will of God that it should be. Our enterprises succeed, not as
we desire and design, but as God directs and disposes. The goings even
of a strong man (so the word signifies) are of the Lord, for his
strength is weakness without God, nor is the battle always to the
strong. 2. We have no foresight of future events, and therefore know
not how to forecast for them: How can a man understand his own way? How
can he tell what will befal him, since God's counsels concerning him
are secret, and therefore how can he of himself contrive what to do
without divine direction? We so little understand our own way that we
know not what is good for ourselves, and therefore we must make a
virtue of necessity, and commit our way unto the Lord, in whose hand it
is, follow the guidance and submit to the disposal of Providence.
25 It is a snare to the man who devoureth that which is holy, and after
vows to make enquiry.
Two things, by which God is greatly affronted, men are here said to be
ensnared by, and entangled not only in guilt, but in trouble and ruin
at length:--1. Sacrilege, men's alienating holy things and converting
them to their own use, which is here called devouring them. What is
devoted in any way to the service and honour of God, for the support of
religion and divine worship or the relief of the poor, ought to be
conscientiously preserved to the purposes designed; and those that
directly or indirectly embezzle it, or defeat the purpose for which it
was given, will have a great deal to answer for. Will a man rob God in
tithes and offerings? Mal. iii. 8. Those that hurry over religious
offices (their praying and preaching) and huddle them up in haste, as
being impatient to get done, may be said to devour that which is holy.
2. Covenant-breaking. It is a snare to a man, after he has made vows to
God, to enquire how he may evade them or get dispensed with, and to
contrive excuses for the violating of them. If the matter of them was
doubtful, and the expressions were ambiguous, that was his fault; he
should have made them with more caution and consideration, for it will
involve his conscience (if it be tender) in great perplexities, if he
be to enquire concerning them afterwards (Eccl. v. 6); for, when we
have opened our mouth to the Lord, it is too late to think of going
back, Acts v. 4.
26 A wise king scattereth the wicked, and bringeth the wheel over them.
See here, 1. What is the business of magistrates. They are to be a
terror to evil-doers. They must scatter the wicked, who are linked in
confederacies to assist and embolden one another in doing mischief; and
there is no doing this but by bringing the wheel over them, that is,
putting the laws in execution against them, crushing their power and
quashing their projects. Severity must sometimes be used to rid the
country of those that are openly vicious and mischievous, debauched and
debauching. 2. What is the qualification of magistrates, which is
necessary in order to do this. They have need to be both pious and
prudent, for it is the wise king, who is both religious and discreet,
that is likely to effect the suppression of vice and reformation of
manners.
27 The spirit of man is the candle of the Lord, searching all the
inward parts of the belly.
We have here the dignity of the soul, the great soul of man, that light
which lighteth every man. 1. It is a divine light; it is the candle of
the Lord, a candle of his lighting, for it is the inspiration of the
Almighty that gives us understanding. He forms the spirit of man within
him. It is after the image of God that man is created in knowledge.
Conscience, that noble faculty, is God's deputy in the soul; it is a
candle not only lighted by him, but lighted for him. The Father of
spirits is therefore called the Father of lights. 2. It is a
discovering light. By the help of reason we come to know men, to judge
of their characters, and dive into their designs; by the help of
conscience we come to know ourselves. The spirit of a man has a
self-consciousness (1 Cor. ii. 11); it searches into the dispositions
and affections of the soul, praises what is good, condemns what is
otherwise, and judges of the thoughts and intents of the heart. This is
the office, this the power, of conscience, which we are therefore
concerned to get rightly informed and to keep void of offence.
28 Mercy and truth preserve the king: and his throne is upholden by
mercy.
Here we have, 1. The virtues of a good king. Those are mercy and truth,
especially mercy, for that is mentioned twice here. He must be strictly
faithful to his word, must be sincere, and abhor all dissimulation,
must religiously discharge all the trusts reposed in him, must support
and countenance truth. He must likewise rule with clemency, and by all
acts of compassion gain the affections of his people. Mercy and truth
are the glories of God's throne, and kings are called gods. 2. The
advantages he gains thereby. These virtues will preserve his person and
support his government, will make him easy and safe, beloved by his own
people and feared by his enemies, if it be possible that he should have
any.
29 The glory of young men is their strength: and the beauty of old men
is the gray head.
This shows that both young and old have their advantages, and therefore
must each of them be, according to their capacities, serviceable to the
public, and neither of them despise nor envy the other. 1. Let not old
people despise the young, for they are strong and fit for action, able
to go through business and break through difficulties, which the aged
and weak cannot grapple with. The glory of young men is their strength,
provided they use it well (in the service of God and their country, not
of their lusts), and that they be not proud of it nor trust to it. 2.
Let not young people despise the old, for they are grave, and fit for
counsel, and, though they have not the strength that young men have,
yet they have more wisdom and experience. Juniores ad labores, seniores
ad honores--Labour is for the young, honour for the aged. God has put
honour upon the old man; for his gray head is his beauty. See Dan. vii.
9.
30 The blueness of a wound cleanseth away evil: so do stripes the
inward parts of the belly.
Note, 1. Many need severe rebukes. Some children are so obstinate that
their parents can do no good with them without sharp correction; some
criminals must feel the rigour of the law and public justice; gentle
methods will not work upon them; they must be beaten black and blue.
And the wise God sees that his own children sometimes need very sharp
afflictions. 2. Severe rebukes sometimes do a great deal of good, as
corrosives contribute to the cure of a wound, eating out the proud
flesh. The rod drives out even that foolishness which was bound up in
the heart, and cleanses away the evil there. 3. Frequently those that
most need severe rebukes can worse bear them. Such is the corruption of
nature that men are as loth to be rebuked sharply for their sins as to
be beaten till their bones ache. Correction is grievous to him that
forsakes the way, and yet it is good for him, Heb. xii. 11.
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P R O V E R B S
CHAP. XXI.
Miscellaneous Maxims.
1 The king's heart is in the hand of the Lord, as the rivers of water:
he turneth it whithersoever he will.
Note, 1. Even the hearts of men are in God's hand, and not only their
goings, as he had said, ch. xx. 24. God can change men's minds, can, by
a powerful insensible operation under their spirits, turn them from
that which they seemed most intent upon, and incline them to that which
they seemed most averse to, as the husbandman, by canals and gutters,
turns the water through his grounds as he pleases, which does not alter
the nature of the water, nor put any force upon it, any more than God's
providence does upon the native freedom of man's will, but directs the
course of it to serve his own purpose. 2. Even kings' hearts are so,
notwithstanding their powers and prerogatives, as much as the hearts of
common persons. The hearts of kings are unsearchable to us, much more
unmanageable by us; as they have their arcana imperii--state secrets,
so that they have great prerogatives of their crown; but the great God
has them not only under his eye, but in his hand. Kings are what he
makes them. Those that are most absolute are under God's government; he
puts things into their hearts, Rev. xvii. 17; Ezra vii. 27.
2 Every way of a man is right in his own eyes: but the Lord pondereth
the hearts.
Note, 1. We are all apt to be partial in judging of ourselves and our
own actions, and to think too favourably of our own character, as if
there was nothing amiss in it: Every way of a man, even his by-way, is
right in his own eyes. The proud heart is very ingenious in putting a
fair face upon a foul matter, and in making that appear right to itself
which is far from being so, to stop the mouth of conscience. 2. We are
sure that the judgment of God concerning us is according to truth.
Whatever our judgment is concerning ourselves, the Lord ponders the
heart. God looks at the heart, and judges of men according to that, of
their actions according to their principles and intentions; and his
judgment of that is as exact as ours is of that which we ponder most,
and more so; he weighs it in an unerring balance, ch. xvi. 2.
3 To do justice and judgment is more acceptable to the Lord than
sacrifice.
Here, 1. It is implied that many deceive themselves with a conceit
that, if they offer sacrifice, that will excuse them from doing
justice, and procure them a dispensation for their unrighteousness; and
this makes their way seem right, v. 2. We have fasted, Isa. lviii. 3. I
have peace-offerings with me, Prov. vii. 14. 2. It is plainly declared
that living a good life (doing justly and loving mercy) is more
pleasing to God than the most pompous and expensive instances of
devotion. Sacrifices were of divine institution, and were acceptable to
God if they were offered in faith and with repentance, otherwise not,
Isa. i. 11, &c. But even then moral duties were preferred before them
(1 Sam. xv. 22), which intimates that their excellency was not innate
nor the obligation to them perpetual, Mic. vi. 6-8. Much of religion
lies in doing judgment and justice from a principle of duty to God,
contempt of the world, and love to our neighbour; and this is more
pleasing to God than all burnt-offerings and sacrifices, Mark xii. 33.
4 An high look, and a proud heart, and the plowing of the wicked, is
sin.
This may be taken as showing us, 1. The marks of a wicked man. He that
has a high look and a proud heart, that carries himself insolently and
scornfully towards both God and man, and that is always ploughing and
plotting, designing and devising some mischief or other, is indeed a
wicked man. The light of the wicked is sin. Sin is the pride, the
ambition, the glory and joy, and the business of wicked men. 2. The
miseries of wicked man. His raised expectations, his high designs, and
most elaborate contrivances and projects, are sin to him; he contracts
guilt in them and so prepares trouble for himself. The very business of
all wicked men, as well as their pleasure, is nothing but sin; so
Bishop Patrick. They do all to serve their lusts, and have no regard to
the glory of God in it, and therefore their ploughing is sin, and no
marvel when their sacrificing is so, ch. xv. 8.
5 The thoughts of the diligent tend only to plenteousness; but of every
one that is hasty only to want.
Here is, 1. The way to be rich. If we would live plentifully and
comfortably in the world, we must be diligent in our business, and not
shrink from the toil and trouble of it, but prosecute it closely,
improving all advantages and opportunities for it, and doing what we do
with all our might; yet we must not be hasty in it, nor hurry ourselves
and others with it, but keep doing fair and softly, which, we say, goes
far in a day. With diligence there must be contrivance. The thoughts of
the diligent are as necessary as the hand of the diligent. Forecast is
as good as work. Seest thou a man thus prudent and diligent? He will
have enough to live on. 2. The way to be poor. Those that are hasty,
that are rash and inconsiderate in their affairs, and will not take
time to think, that are greedy of gain, by right or wrong, and make
haste to be rich by unjust practices or unwise projects, are in the
ready road to poverty. Their thoughts and contrivances, by which they
hope to raise themselves, will ruin them.
6 The getting of treasures by a lying tongue is a vanity tossed to and
fro of them that seek death.
This shows the folly of those that hope to enrich themselves by
dishonest practices, by oppressing and over-reaching those with whom
they deal, by false-witness-bearing, or by fraudulent contracts, of
those that make no scruples of lying when there is any thing to be got
by it. They may perhaps heap up treasures by these means, that which
they make their treasure; but, 1. They will not meet with the
satisfaction they expect. It is a vanity tossed to and fro; it will be
disappointment and vexation of spirit to them; they will not have the
comfort of it, nor can they put any confidence in it, but will be
perpetually uneasy. It will be tossed to and fro by their own
consciences, and by the censures of men; let them expect to be in a
constant hurry. 2. They will meet with destruction they do not expect.
While they are seeking wealth by such unlawful practices they are
really seeking death; they lay themselves open to the envy and ill-will
of men by the treasures they get, and to the wrath and curse of God, by
the lying tongue wherewith they get them, which he will make to fall
upon themselves and sink them to hell.
7 The robbery of the wicked shall destroy them; because they refuse to
do judgment.
See here, 1. The nature of injustice. Getting money by lying (v. 6) is
no better than downright robbery. Cheating is stealing; you might as
well pick a man's pocket as impose upon him by a lie in making a
bargain, which he had no fence against but by not believing you; and it
will be no excuse from the guilt of robbery to say that he might choose
whether he would believe you, for that is a debt we should owe to all
men. 2. The cause of injustice. Men refuse to do judgment; they will
not render to all their due, but withhold it, and omissions make way
for commissions; they come at length to robbery itself. Those that
refuse to do justice will choose to do wrong. 3. The effects of
injustice; it will return upon the sinner's own head. The robbery of
the wicked will terrify them (so some); their consciences will be
filled with horror and amazement, will cut them, will saw them asunder
(so others); it will destroy them here and for ever, therefore he had
said (v. 6), They seek death.
8 The way of man is froward and strange: but as for the pure, his work
is right.
This shows that as men are so is their way. 1. Evil men have evil ways.
If the man be froward, his way also is strange; and this is the way of
most men, such is the general corruption of mankind. They have all gone
aside (Ps. xiv. 2, 3); all flesh have perverted their way. But the
froward man, the man of deceit, that acts by craft and trick in all he
does, his way is strange, contrary to all the rules of honour and
honesty. It is strange, for you know not where to find him nor when you
have him; it is strange, for it is alienated from all good and
estranges men from God and his favour. It is what he behold afar off,
and so do all honest men. 2. Men that are pure are proved to be such by
their work, for it is right, it is just and regular; and they are
accepted of God and approved of men. The way of mankind in their
apostasy is froward and strange; but as for the pure, those that by the
grace of God are recovered out of that state, of which there is here
and there one, their work is right, as Noah's was in the old world,
Gen. vii. 1.
9 It is better to dwell in a corner of the housetop, than with a
brawling woman in a wide house.
See here, 1. What a great affliction it is to a man to have a brawling
scolding woman for his wife, who upon every occasion, and often upon no
occasion, breaks out into a passion, and chides either him or those
about her, is fretful to herself and furious to her children and
servants, and, in both, vexatious to her husband. If a man has a wide
house, spacious and pompous, this will embitter the comfort of it to
him--a house of society (so the word is), in which a man may be
sociable, and entertain his friends; this will make both him and his
house unsociable, and unfit for enjoyments of true friendship. It makes
a man ashamed of his choice and his management, and disturbs his
company. 2. What many a man is forced to do under such an affliction.
He cannot keep up his authority. He finds it to no purpose to
contradict the most unreasonable passion, for it is unruly and rages so
much the more; and his wisdom and grace will not suffer him to render
railing for railing, nor his conjugal affection to use any severity,
and therefore he finds it his best way to retire into a corner of the
house-top, and sit alone there, out of the hearing of her clamour; and
if he employ himself well there, as he may do, it is the wisest course
he can take. Better do so than quit the house, and go into bad company,
for diversion, as many, who, like Adam, make their wife's sin the
excuse of their own.
10 The soul of the wicked desireth evil: his neighbour findeth no
favour in his eyes.
See here the character of a very wicked man. 1. The strong inclination
he has to do mischief. His very soul desires evil, desires that evil
may be done and that he may have the pleasure, not only of seeing it,
but of having a hand in it. The root of wickedness lies in the soul;
the desire that men have to do evil, that is the lust which conceives
and brings forth sin. 2. The strong aversion he has to do good: His
neighbour, his friend, his nearest relation, finds no favour in his
eyes, cannot gain from him the least kindness, though he be in the
greatest need of it. And, when he is in the pursuit of the evil his
heart is so much upon, he will spare no man that stands in his way; his
next neighbour shall be used no better than a stranger, than an enemy.
11 When the scorner is punished, the simple is made wise: and when the
wise is instructed, he receiveth knowledge.
This we had before (ch. xix. 25), and it shows that there are two ways
by which the simple may be made wise:--1. By the punishments that are
inflicted on those that are incorrigibly wicked. Let the law be
executed upon a scorner, and even he that is simple will be awakened
and alarmed by it, and will discern, more than he did, the evil of sin,
and will take warning by it and take heed. 2. By the instructions that
are given to those that are wise and willing to be taught: When the
wise is instructed by the preaching of the word he (not only the wise
himself, but the simple that stands by) receives knowledge. It is no
injustice at all to take a good lesson to ourselves which was designed
for another.
12 The righteous man wisely considereth the house of the wicked: but
God overthroweth the wicked for their wickedness.
1. As we read this verse, it shows why good men, when they come to
understand things aright, will not envy the prosperity of evil-doers.
When they see the house of the wicked, how full it is perhaps of all
the good things of this life, they are tempted to envy; but when they
wisely consider it, when they look upon it with an eye of faith, when
they see God overthrowing the wicked for their wickedness, that there
is a curse upon their habitation which will certainly be the ruin of it
ere long, they see more reason to despise them, or pity them, than to
fear or envy them. 2. Some give another sense of it: The righteous man
(the judge or magistrate, that is entrusted with the execution of
justice, and the preservation of public peace) examines the house of
the wicked, searches it for arms or for stolen goods, makes a diligent
enquiry concerning his family and the characters of those about him,
that he may by his power overthrow the wicked for their wickedness and
prevent their doing any further mischief, that he may fire the nests
where the birds of prey are harboured or the unclean birds.
13 Whoso stoppeth his ears at the cry of the poor, he also shall cry
himself, but shall not be heard.
Here we have the description and doom of an uncharitable man. 1. His
description: He stops his ears at the cry of the poor, at the cry of
their wants and miseries (he resolves to take no cognizance of them),
at the cry of their requests and supplications--he resolves he will not
so much as give them the hearing, turns them away from his door, and
forbids them to come near him, or, if he cannot avoid hearing them, he
will not need them, nor be moved by their complaints, no be prevailed
with by their importunities; he shuts up the bowels of his compassion,
and that is equivalent to the stopping of his ears, Acts vii. 57. 2.
His doom. He shall himself be reduced to straits, which will make him
cry, and then he shall not be heard. Men will not hear him, but reward
him as he has rewarded others. God will not hear him; for he that
showed no mercy shall have judgment without mercy (Jam. ii. 13), and he
that on earth denied a crumb of bread in hell was denied a drop of
water. God will be deaf to the prayers of those who are deaf to the
cries of the poor, which, if they be not heard by us, will be heard
against us, Exod. xxii. 23.
14 A gift in secret pacifieth anger: and a reward in the bosom strong
wrath.
Here is, 1. The power that is commonly found to be in gifts. Nothing is
more violent than anger. O the force of strong wrath! And yet a
handsome present, prudently managed, will turn away some men's wrath
when it seemed implacable, and disarm the keenest and most passionate
resentments. Covetousness is commonly a master-sin and has the command
of other lusts. Pecuniæ obediunt omnia--Money commands all things. Thus
Jacob pacified Esau and Abigail David. 2. The policy that is commonly
used in giving and receiving bribes. It must be a gift in secret and a
reward in the bosom, for he that takes it would not be thought to covet
it, nor known to receive it, nor would he willingly be beholden to him
whom he has been offended with; but, if it be done privately, all is
well. No man should be too open in giving any gift, nor boast of the
presents he sends; but, if it be a bribe to pervert justice, that is so
scandalous that those who are fond of it are ashamed of it.
15 It is joy to the just to do judgment: but destruction shall be to
the workers of iniquity.
Note, 1. It is a pleasure and satisfaction to good men both to see
justice administered by the government they live under, right taking
place and iniquity suppressed, and also to practise it themselves,
according as their sphere is. They not only do justice, but do it with
pleasure, not only for fear of shame, but for love of virtue. 2. It is
a terror to wicked men to see the laws put in execution against vice
and profaneness. It is destruction to them; as it is also a vexation to
them to be forced, either for the support of their credit or for fear
of punishment, to do judgment themselves. Or, if we take it as we read
it, the meaning is, There is true pleasure in the practice of religion,
but certain destruction at the end of all vicious courses.
16 The man that wandereth out of the way of understanding shall remain
in the congregation of the dead.
Here is, 1. The sinner upon his ramble: He wanders out of the way of
understanding, and when once he has left that good way he wanders
endlessly. The way of religion is the way of understanding; those that
are not truly pious are not truly intelligent; those that wander out of
this way break the hedge which God has set, and follow the conduct of
the world and the flesh; and they go astray like lost sheep. 2. The
sinner at his rest, or rather his ruin: He shall remain (quiescet--he
shall rest, but not in pace--in peace) in the congregation of the
giants, the sinners of the old world, that were swept away by the
deluge; to that destruction the damnation of sinners is compared, as
sometimes to the destruction of Sodom, when they are said to have their
portion in fire and brimstone. Or in the congregation of the damned,
that are under the power of the second death. There is a vast
congregation of damned sinners, bound in bundles for the fire, and in
that those shall remain, remain for ever, who are shut out from the
congregation of the righteous. He that forsakes the way to heaven, if
he return not to it, will certainly sink into the depths of hell.
17 He that loveth pleasure shall be a poor man: he that loveth wine and
oil shall not be rich.
Here is an argument against a voluptuous luxurious life, taken from the
ruin it brings upon men's temporal interests. Here is 1. The
description of an epicure: He loves pleasure. God allows us to use the
delights of sense soberly and temperately, wine to make glad the heart
and put vigour into the spirits, and oil to make the face to shine and
beautify the countenance; but he that loves these, that sets his heart
upon them, covets them earnestly, is solicitous to have all the
delights of sense wound up to the height of pleasurableness, is
impatient of every thing that crosses him in his pleasures, relishes
these as the best pleasures, and has his mouth by them put out of taste
for spiritual delights, he is an epicure, 2 Tim. iii. 4. 2. The
punishment of an epicure in this world: He shall be a poor man; for the
lusts of sensuality are not maintained but at great expense, and there
are instances of those who want necessaries, and live upon alms, who
once could not live without dainties and varieties. Many a beau becomes
a beggar.
18 The wicked shall be a ransom for the righteous, and the transgressor
for the upright.
This intimates, 1. What should be done by the justice of men: The
wicked, that are the troublers of a land, ought to be punished, for the
preventing and turning away of those national judgments which otherwise
will be inflicted and in which even the righteous are many times
involved. Thus when Achan was stoned he was a ransom for the camp of
righteous Israel; and the seven sons of Saul, when they were hanged,
were a ransom for the kingdom of righteous David. 2. What is often done
by the providence of God: The righteous is delivered out of trouble,
and the wicked comes in his stead, and so seems as if he were a ransom
for him, ch. xi. 8. God will rather leave many wicked people to be cut
off than abandon his own people. I will give men for thee, Isa. xliii.
3, 4.
19 It is better to dwell in the wilderness, than with a contentious and
an angry woman.
Note, 1. Unbridled passions embitter and spoil the comfort of all
relations. A peevish angry wife makes her husband's life uneasy, to
whom she should be a comfort and a meet help. Those cannot dwell in
peace and happiness that cannot dwell in peace and love. Even those
that are one flesh, if they be not withal one spirit, have no joy of
their union. 2. It is better to have no company than bad company. The
wife of thy covenant is thy companion, and yet, if she be peevish and
provoking, it is better to dwell in a solitary wilderness, exposed to
wind and weather, than in company with her. A man may better enjoy God
and himself in a wilderness than among quarrelsome relations and
neighbours. See v. 9.
20 There is treasure to be desired and oil in the dwelling of the wise;
but a foolish man spendeth it up.
Note, 1. Those that are wise will increase what they have and live
plentifully; their wisdom will teach them to proportion their expenses
to their income and to lay up for hereafter; so that there is a
treasure of things to be desired, and as much as needs be desired, a
good stock of all things convenient, laid up in season, and
particularly of oil, one of the staple commodities of Canaan, Deut.
viii. 8. This is in the habitation, or cottage, of the wise; and it is
better to have an old-fashioned house, and have it well furnished, than
a fine modern one, with sorry housekeeping. God blesses the endeavors
of the wise and then their houses are replenished. 2. Those that are
foolish will misspend what they have upon their lusts, and so bring the
stock they have to nothing. Those manage wretchedly that are in haste
to spend what they had, but not in care which way to get more. Foolish
children spend what their wise parents have laid up. One sinner
destroys much good, as the prodigal son.
21 He that followeth after righteousness and mercy findeth life,
righteousness, and honour.
See here, 1. What it is to make religion our business; it is to follow
after righteousness and mercy, not to content ourselves with easy
performances, but to do our duty with the utmost care and pains, as
those that are pressing forward and in fear of coming short. We must
both do justly and love mercy, and must proceed and persevere therein;
and, though we cannot attain to perfection, yet it will be a comfort to
us if we aim at it and follow after it. 2. What will be the advantage
of doing so: Those that do follow after righteousness shall find
righteousness; God will give them grace to do good, and they shall have
the pleasure and comfort of doing it; those that make conscience of
being just to others shall have the pleasure and comfort of doing it;
those that make conscience of being just to others shall be justly
dealt with by others and others shall be kind to them. The Jews
followed after righteousness, and did not find it, because they sought
amiss, Rom. ix. 31. Otherwise, Seek and you shall find, and with it
shall find both life and honour, everlasting life and honour, the crown
of righteousness.
22 A wise man scaleth the city of the mighty, and casteth down the
strength of the confidence thereof.
Note, 1. Those that have power are apt to promise themselves great
things from their power. The city of the mighty thinks itself
impregnable, and therefore its strength is the confidence thereof, what
it boasts of and trust in, bidding defiance to danger. 2. Those that
have wisdom, though they are so modest as not to promise much, often
perform great things, even against those that are so confident of their
strength, by their wisdom. Good conduct will go far even against great
force; and a stratagem, well managed, may effectually scale the city of
the mighty and cast down the strength it had such a confidence in. A
wise man will gain upon the affections of people and conquer them by
strength of reason, which is a more noble conquest than that obtained
by strength of arms. Those that understand their interest will
willingly submit themselves to a wise and good man, and the strongest
walls shall not hold out against him.
23 Whoso keepeth his mouth and his tongue keepeth his soul from
troubles.
Note, 1. It is our great concern to keep our souls from straits, being
entangled in snares and perplexities, and disquieted with troubles,
that we may preserve the possession and enjoyment of ourselves and that
our souls may be in frame for the service of God. 2. Those that would
keep their souls must keep a watch before the door of their lips, must
keep the mouth by temperance, that no forbidden fruit go into it, no
stolen waters, that nothing be eaten or drunk to excess; they must keep
the tongue also, that no forbidden word go out of the door of the lips,
no corrupt communication. By a constant watchfulness over our words we
shall prevent abundance of mischiefs which an ungoverned tongue runs
men into. Keep thy heart, and that will keep thy tongue from sin; keep
thy tongue, and that will keep thy heart from trouble.
24 Proud and haughty scorner is his name, who dealeth in proud wrath.
See here the mischief of pride and haughtiness. 1. It exposes men to
sin; it makes them passionate, and kindles in them the fire of proud
wrath. They are continually dealing in it, as if it were their trade to
be angry, and they had nothing so much to do as to barter passions and
exchange bitter words. Most of the wrath that inflames the spirits and
societies of men is proud wrath. Men cannot bear the least slight, nor
in any thing to be crossed or contradicted, but they are out of humour,
nay, in a heat, immediately. It likewise makes them scornful when they
are angry, very abusive with their tongues, insolent towards those
above them and imperious towards all about them. Only by pride comes
all this. 2. It exposes men to shame. They get a bad name by it, and
every one calls them proud and haughty scorners, and therefore nobody
cares for having any thing to do with them. If men would but consult
their reputation a little and the credit of their profession, which
suffers with it, they would not indulge their pride and passion as they
do.
25 The desire of the slothful killeth him; for his hands refuse to
labour. 26 He coveteth greedily all the day long: but the righteous
giveth and spareth not.
Here we have, 1. The miseries of the slothful, whose hands refuse to
labour in an honest calling, by which they might get an honest
livelihood. They are as fit for labour as other men, and business
offers itself, to which they might lay their hands and apply their
minds, but they will not; herein they fondly think they do well for
themselves, see ch. xxvi. 16. Soul, take thy ease. But really they are
enemies to themselves; for, besides that their slothfulness starves
them, depriving them of their necessary supports, their desires at the
same time stab them. Though their hands refuse to labour, their hearts
cease not to covet riches, and pleasures, and honours, which yet cannot
be obtained without labour. Their desires are impetuous and insatiable;
they covet greedily all the day long, and cry, Give, give; they expect
every body should do for them, though they will do nothing for
themselves, much less for any body else. Now these desires kill them;
they are a perpetual vexation to them, fret them to death, and perhaps
put them upon such dangerous courses for the satisfying of their
craving lusts as hasten them to an untimely end. Many that must have
money with which to make provision for the flesh, and would not be at
the pains to get it honestly, have turned highwaymen, and that has
killed them. Those that are slothful in the affairs of their souls, and
yet have desires towards that which would be the happiness of their
souls, those desires kill them, will aggravate their condemnation and
be witnesses against them that were convinced of the worth of spiritual
blessings, but refused to be at the pains that were necessary to the
obtaining of them. 2. The honours of the honest and diligent. The
righteous and industrious have their desires satisfied, and enjoy not
only that satisfaction, but the further satisfaction of doing good to
others. The slothful are always craving and gaping to receive, but the
righteous are always full and contriving to give; and it is more
blessed to give than to receive. They give and spare not, give
liberally and upbraid not; they give a portion to seven and also to
eight, and do not spare for fear of wanting.
27 The sacrifice of the wicked is abomination: how much more, when he
bringeth it with a wicked mind?
Sacrifices were of divine institution; and when they were offered in
faith, and with repentance and reformation, God was greatly honoured by
them and well-pleased in them. But they were often not only
unacceptable, but an abomination, to God, and he declared so, which was
an indication both that they were not required for their own sakes and
that there were better things, and for effectual, in reserve, when
sacrifice and offering should be done away. They were an abomination,
1. When they were brought by wicked men, who did not, according to the
true intent and meaning of sacrificing, repent of their sins, mortify
their lusts, and amend their lives. Cain brought his offering. Even
wicked men may be found in the external performances of religious
worship. Many can freely give God their beasts, their lips, their
knees, who would not give him their hearts; the Pharisees gave alms.
But when the person is an abomination, as every wicked man is to God,
the performance cannot but be so; even when he brings it diligently; so
some read the latter part of the verse. Though their offerings are
continually before God (Ps. l. 8), yet they are an abomination to him.
2. Much more when they were brought with wicked minds, when their
sacrifices were made, not only consistent with, but serviceable to,
their wickedness, as Absalom's vow, Jezebel's fast, and the Pharisees'
long prayers. When men make a show of devotion, that they may the more
easily and effectually compass some covetous or malicious design, when
holiness is pretended, but some wickedness intended, then especially
the performance is an abomination, Isa. lxvi. 5.
28 A false witness shall perish: but the man that heareth speaketh
constantly.
Here is, 1. The doom of a false witness. He who, for favour to one side
or malice to the other, gives in a false evidence, or makes an
affidavit of that which he knows to be false, or at least does not know
to be true, if it be discovered, his reputation will be ruined. A man
may tell a lie perhaps in his haste; but he that gives a false
testimony does it with deliberation and solemnity, and it cannot but be
a presumptuous sin, and a forfeiture of man's credit. But, though he
should not be discovered, he himself shall be ruined; the vengeance he
imprecated upon himself, when he took the false oath, will come upon
him. 2. The praise of him that is conscientious: He who hears (that is,
obeys) the command of God, which is to speak every man truth with his
neighbour, he who testifies nothing but what he has heard and knows to
be true, speaks constantly (that is, consistently with himself); he is
always in the same story; he speaks in finem--to the end; people will
give credit to him and hear him out; he speaks unto victory; he carries
the cause, which the false witness shall lose; he shall speak to
eternity. What is true is true eternally. The lip of truth is
established for ever.
29 A wicked man hardeneth his face: but as for the upright, he
directeth his way.
Here is, 1. The presumption and impudence of a wicked man: He hardens
his face--brazens it, that he may not blush--steels it, that he may not
tremble when he commits the greatest crimes; he bids defiance to the
terrors of the law and the checks of his own conscience, the reproofs
of the word and the rebukes of Providence; he will have his way and
nothing shall hinder him, Isa. lvii. 17. 2. The caution and
circumspection of a good man: As for the upright, he does not say, What
would I do? What have I a mind to? and that will I have; but, What
should I do? What does God require of me? What is duty? What is
prudence? What is for edification? And so he does not force his way,
but direct his way by a safe and certain rule.
30 There is no wisdom nor understanding nor counsel against the Lord.
31 The horse is prepared against the day of battle: but safety is of
the Lord.
The designing busy part of mankind are directed, in all their counsels
and undertakings, to have their eye to God, and to believe, 1. That
there can be no success against God, and therefore they must never act
in opposition to him, in contempt of his commands, or in contradiction
to his counsels. Though they think they have wisdom, and understanding,
and counsel, the best politics and politicians, on their side, yet, if
it be against the Lord, it cannot prosper long; it shall not prevail at
last. He that sits in heaven laughs at men's projects against him and
his anointed, and will carry his point in spite of them, Ps. ii. 1-6.
Those that fight against God are preparing shame and ruin for
themselves; whoever make war with the Lamb, he will certainly overcome
them, Rev. xvii. 14. 2. That there can be no success without God, and
therefore they must never act but in dependence on him. Be the cause
ever so good, and the patrons of it ever so strong, and wise, and
faithful, and the means of carrying it on, and gaining the point, ever
so probable, still they must acknowledge God and take him along with
them. Means indeed are to be used; the horse must be prepared against
the day of battle, and the foot too; they must be armed and
disciplined. In Solomon's time even Israel's kings used horses in war,
though they were forbidden to multiply them. But, after all, safety and
salvation are of the Lord; he can save without armies, but armies
cannot save without him; and therefore he must be sought to and trusted
in for success, and when success is obtained he must have all the
glory. When we are preparing for the day of battle our great concern
must be to make God our friend and secure his favour.
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P R O V E R B S
CHAP. XXII.
Miscellaneous Maxims.
1 A good name is rather to be chosen than great riches, and loving
favour rather than silver and gold.
Here are two things which are more valuable and which we should covet
more than great riches:--1. To be well spoken of: A name (that is, a
good name, a name for good things with God and good people) is rather
to be chosen than great riches; that is, we should be more careful to
do that by which we may get and keep a good name than that by which we
may raise and increase a great estate. Great riches bring great cares
with them, expose men to danger, and add no real value to a man. A fool
and a knave may have great riches, but a good name makes a man easy and
safe, supposes a man wise and honest, redounds to the glory of God, and
gives a man a greater opportunity of doing good. By great riches we may
relieve the bodily wants of others, but by a good name we may recommend
religion to them. 2. To be well beloved, to have an interest in the
esteem and affections of all about us; this is better than silver and
gold. Christ has neither silver nor gold, but he grew in favour with
God and man, Luke ii. 52. This should teach us to look with a holy
contempt upon the wealth of this world, not to set our hearts upon
that, but with all possible care to think of those things that are
lovely and of good report, Phil. iv. 8.
2 The rich and poor meet together: the Lord is the maker of them all.
Note, 1. Among the children of men divine Providence has so ordered it
that some are rich and others poor, and these are intermixed in
societies: The Lord is the Maker of both, both the author of their
being and the disposer of their lot. The greatest man in the world must
acknowledge God to be his Maker, and is under the same obligations to
be subject to him that the meanest is; and the poorest has the honour
to be the work of God's hands as much as the greatest. Have they not
all one Father? Mal. ii. 10; Job xxxi. 15. God makes some rich, that
they may be charitable to the poor, and others poor, that they may be
serviceable to the rich; and they have need of one another, 1 Cor. xii.
21. He make some poor, to exercise their patience, and contentment, and
dependence upon God, and others rich, to exercise their thankfulness
and beneficence. Even the poor we have always with us; they shall never
cease out of the land, nor the rich neither. 2. Notwithstanding the
distance that is in many respects between rich and poor, yet in most
things they meet together, especially before the Lord, who is the Maker
of them all, and regards not the rich more than the poor, Job xxxiv.
19. Rich and poor meet together at the bar of God's justice, all guilty
before God, concluded under sin, and shapen in iniquity, the rich as
much as the poor; and they meet at the throne of God's grace; the poor
are as welcome there as the rich. There is the same Christ, the same
scripture, the same Spirit, the same covenant of promises, for them
both. There is the same heaven for poor saints that there is for rich:
Lazarus is in the bosom of Abraham. And there is the same hell for rich
sinners that there is for poor. All stand upon the same level before
God, as they do also in the grave. The small and great are there.
3 A prudent man foreseeth the evil, and hideth himself: but the simple
pass on, and are punished.
See here, 1. The benefit of wisdom and consideration: A prudent man, by
the help of his prudence, will foresee an evil, before it comes, and
hide himself; he will be aware when he is entering into a temptation
and will put on his armour and stand on his guard. When the clouds are
gathering for a storm he takes the warning, and flies to the name of
the Lord as his strong tower. Noah foresaw the deluge, Joseph the years
of famine, and provided accordingly. 2. The mischief of rashness and
inconsideration. The simple, who believe every word that flatters them,
will believe none that warns them, and so they pass on and are
punished. They venture upon sin, though they are told what will be in
the end thereof; they throw themselves into trouble, notwithstanding
the fair warning given them, and they repent their presumption when it
is too late. See an instance of both these, Exod. ix. 20, 21. Nothing
is so fatal to precious souls as this, they will not take warning.
4 By humility and the fear of the Lord are riches, and honour, and
life.
See here, 1. Wherein religion does very much consist--in humility and
the fear of the Lord; that is, walking humbly with God. We must so
reverence God's majesty and authority as to submit with all humility to
the commands of his word and the disposals of his providence. We must
have such low thoughts of ourselves as to behave humbly towards God and
man. Where the fear of God is there will be humility. 2. What is to be
gotten by it--riches, and honour, and comfort, and long life, in this
world, as far as God sees good, at least spiritual riches and honour in
the favour of God, and the promises and privileges of the covenant of
grace, and eternal life at last.
5 Thorns and snares are in the way of the froward: he that doth keep
his soul shall be far from them.
Note 1. The way of sin is vexatious and dangerous: In the way of the
froward, that crooked way, which is contrary to the will and word of
God, thorns and snares are found, thorns of grief for past sins and
snares entangling them in further sin. He that makes no conscience of
what he says and does will find himself hampered by that imaginary
liberty, and tormented by his pleasures. Froward people, who are soon
angry, expose themselves to trouble at every step. Every thing will
fret and vex him that will fret and vex at every thing. 2. The way of
duty is safe and easy: He that keeps his soul, that watches carefully
over his own heart and ways, is far from those thorns and snares, for
his way is both plain and pleasant.
6 Train up a child in the way he should go: and when he is old, he will
not depart from it.
Here is, 1. A great duty enjoined, particularly to those that are the
parents and instructors of children, in order to the propagating of
wisdom, that it may not die with them: Train up children in that age of
vanity, to keep them from the sins and snares of it, in that learning
age, to prepare them for what they are designed for. Catechise them;
initiate them; keep them under discipline. Train them as soldiers, who
are taught to handle their arms, keep rank, and observe the word of
command. Train them up, not in the way they would go (the bias of their
corrupt hearts would draw them aside), but in the way they should go,
the way in which, if you love them, you would have them go. Train up a
child according as he is capable (as some take it), with a gentle hand,
as nurses feed children, little and often, Deut. vi. 7. 2. A good
reason for it, taken from the great advantage of this care and pains
with children: When they grow up, when they grow old, it is to be
hoped, they will not depart from it. Good impressions made upon them
then will abide upon them all their days. Ordinarily the vessel retains
the savour with which it was first seasoned. Many indeed have departed
from the good way in which they were trained up; Solomon himself did
so. But early training may be a means of their recovering themselves,
as it is supposed Solomon did. At least the parents will have the
comfort of having done their duty and used the means.
7 The rich ruleth over the poor, and the borrower is servant to the
lender.
He had said (v. 2.), Rich and poor meet together; but here he finds,
here he shows, that, as to the things of this life, there is a great
difference; for, 1. Those that have little will be in subjection to
those that have much, because they have dependence upon them, they have
received, and expect to receive, support from them: The rich rule over
the poor, and too often more than becomes them, with pride and rigour,
unlike to God, who, though he be great, yet despises not any. It is
part of the affliction of the poor that they must expect to be trampled
upon, and part of their duty to be serviceable, as far as they can, to
those that are kind to them, and study to be grateful. 2. Those that
are but going behindhand find themselves to lie much at the mercy of
those that are before hand: The borrower is servant to the lender, is
obliged to him, and must sometimes beg, Have patience with me.
Therefore it is part of Israel's promised happiness that they should
lend and borrow, Deut. xxviii. 12. And it should be our endeavour to
keep as much as may be out of debt. Some sell their liberty to gratify
their luxury.
8 He that soweth iniquity shall reap vanity: and the rod of his anger
shall fail.
Note, 1. Ill-gotten gains will not prosper: He that sows iniquity, that
does an unjust thing in hopes to get by it, shall reap vanity; what he
gets will never do him any good nor give him any satisfaction. He will
meet nothing but disappointment. Those that create trouble to others do
but prepare trouble for themselves. Men shall reap as they sow. 2.
Abused power will not last. If the rod of authority turn into a rod of
anger, if men rule by passion instead of prudence, and, instead of the
public welfare, aim at nothing so much as the gratifying of their own
resentments, it shall fail and be broken, and their power shall not
bear them out in their exorbitances, Isa. x. 24, 25.
9 He that hath a bountiful eye shall be blessed; for he giveth of his
bread to the poor.
Here is, 1. The description of a charitable man; he has a bountiful
eye, opposed to the evil eye (ch. xxiii. 6) and the same with the
single eye (Matt. vi. 22),--an eye that seeks out objects of charity,
besides those that offer themselves,--an eye that, upon the sight of
one in want and misery, affects the heart with compassion,--an eye that
with the alms gives a pleasant look, which makes the alms doubly
acceptable. He has also a liberal hand: He gives of his bread to those
that need--his bread, the bread appointed for his own eating. He will
rather abridge himself than see the poor perish for want; yet he does
not give all his bread, but of his bread; the poor shall have their
share with his own family. 2. The blessedness of such a man. The loins
of the poor will bless them, all about him will speak well of him, and
God himself will bless him, in answer to many a good prayer put up for
him, and he shall be blessed.
10 Cast out the scorner, and contention shall go out; yea, strife and
reproach shall cease.
See here, 1. What the scorner does. It is implied that he sows discord
and makes mischief wherever he comes. Much of the strife and contention
which disturb the peace of all societies is owing to the evil
interpreter (as some read it), that construes every thing into the
worst, to those that despise and deride every one that comes in their
way and take a pride in bantering and abusing all mankind. 2. What is
to be done with the scorner that will not be reclaimed: Cast him out of
your society, as Ishmael, when he mocked Isaac, was thrust out of
Abraham's family. Those that would secure the peace must exclude the
scorner.
11 He that loveth pureness of heart, for the grace of his lips the king
shall be his friend.
Here is, 1. The qualification of an accomplished, a complete gentleman,
that is fit to be employed in public business. He must be an honest
man, a man that loves pureness of heart and hates all impurity, not
only pure from all fleshly lusts, but from all deceit and
dissimulation, from all selfishness and sinister designs, that takes
care to approve himself a man of sincerity, is just and fair from
principle, and delights in nothing more than in keeping his own
conscience clean and void of offence. He must also be able to speak
with a good grace, not to daub and flatter, but to deliver his
sentiments decently and ingeniously, in language clean and smooth as
his spirit. 2. The preferment such a man stands fair for: The king, if
he be wise and good, and understand his own and his people's interest,
will be his friend, will make him of his cabinet-council, as there was
one in David's court, and another in Solomon's, that was called the
king's friend; or, in any business that he has, the king will befriend
him. Some understand it of the King of kings. A man in whose spirit
there is no guile, and whose speech is always with grace, God will be
his friend, Messiah, the Prince, will be his friend. This honour have
all the saints.
12 The eyes of the Lord preserve knowledge, and he overthroweth the
words of the transgressor.
Here is, 1. The special care God takes to preserve knowledge, that is,
to keep up religion in the world by keeping up among men the knowledge
of himself and of good and evil, notwithstanding the corruption of
mankind, and the artifices of Satan to blind men's minds and keep them
in ignorance. It is a wonderful instance of the power and goodness of
the eyes of the Lord, that is, his watchful providence. He preserves
men of knowledge, wise and good men (2 Chron. xvi. 9), particularly
faithful witnesses, who speak what they know; God protects such, and
prospers their counsels. He does by his grace preserve knowledge in
such, secures his own work and interest in them. See Prov. ii. 7, 8. 2.
The just vengeance God takes on those that speak and act against
knowledge and against the interests of knowledge and religion in the
world: He overthrows the words of the transgressor, and preserves
knowledge in spite of him. He defeats all the counsels and designs of
false and treacherous men, and turns them to their own confusion.
13 The slothful man saith, There is a lion without, I shall be slain in
the streets.
Note, 1. Those that have no love for their business will never want
excuses to shake it off. Multitudes are ruined, both for soul and body,
by their slothfulness, and yet still they have something or other to
say for themselves, so ingenious are men in putting a cheat upon their
own souls. And who, I pray, will be the gainer at last, when the
pretences will be all rejected as vain and frivolous? 2. Many frighten
themselves from real duties by imaginary difficulties: The slothful man
has work to do without in the fields, but he fancies there is a lion
there; nay, he pretends he dares not go along the streets for fear
somebody or other should meet him and kill him. He does not himself
think so; he only says so to those that call him up. He talks of a lion
without, but considers not his real danger from the devil, that roaring
lion, which is in bed with him, and from his own slothfulness, which
kills him.
14 The mouth of strange women is a deep pit: he that is abhorred of the
Lord shall fall therein.
This is designed to warn all young men against the lusts of
uncleanness. As they regard the welfare of their souls, let them take
heed of strange women, lewd women, whom they ought to be strange to, of
the mouth of strange women, of the kisses of their lips (ch. vii. 13),
of the words of their lips, their charms and enticements. Dread them;
have nothing to do with them; for, 1. Those who abandon themselves to
that sin give proof that they are abandoned of God: it is a deep pit,
which those fall into that are abhorred of the Lord, who leaves them to
themselves to enter into that temptation, and takes off the bridle of
his restraining grace, to punish them for other sins. Value not thyself
upon thy being in favour with such women, when it proclaims thee under
the wrath of God. 2. It is seldom that they recover themselves, for it
is a deep pit; it will be hard getting out of it, it so besots the mind
and debauches the conscience, by pleasing the flesh.
15 Foolishness is bound in the heart of a child; but the rod of
correction shall drive it far from him.
We have here two very sad considerations:-- 1. That corruption is woven
into our nature. Sin is foolishness; it is contrary both to our right
reason and to our true interest. It is in the heart; there is an inward
inclination to sin, to speak and act foolishly. It is in the heart of
children; they bring it into the world with them; it is what they were
shapen and conceived in. It is not only found there, but it is bound
there; it is annexed to the heart (so some); vicious dispositions
cleave closely to the soul, are bound to it as the cion to the stock
into which it is grafted, which quite alters the property. There is a
knot tied between the soul and sin, a true lover's knot; they two
became one flesh. It is true of ourselves, it is true of our children,
whom we have begotten in our own likeness. O God! thou knowest this
foolishness. 2. That correction is necessary to the cure of it. It will
not be got out by fair means and gentle methods; there must be
strictness and severity, and that which will cause grief. Children need
to be corrected, and kept under discipline, by their parents; and we
all need to be corrected by our heavenly Father (Heb. xii. 6, 7), and
under the correction we must stroke down folly and kiss the rod.
16 He that oppresseth the poor to increase his riches, and he that
giveth to the rich, shall surely come to want.
This shows what evil courses rich men sometimes take, by which, in the
end, they will impoverish themselves and provoke God, notwithstanding
their abundance, to bring them to want; they oppress the poor and give
to the rich. 1. They will not in charity relieve the poor, but withhold
from them, that by saving that which is really the best, but which they
think the most needless part of their expenses, they may increase their
riches; but they will make presents to the rich, and give them great
entertainments, either in pride and vain-glory, that they may look
great, or in policy, that they may receive it again with advantage.
Such shall surely come to want. Many have been beggared by a foolish
generosity, but never any by a prudent charity. Christ bids us to
invite the poor, Luke xiv. 12, 13. 2. They not only will not relieve
the poor, but they oppress them, rob the spital, extort from their poor
tenants and neighbours, invade the rights of those who have not
wherewithal to defend themselves, and then give bribes to the rich, to
protect and countenance them in it. But it is all in vain; they shall
come to want. Those that rob God, and so make him the enemy, cannot
secure themselves by giving to the rich, to make them their friends.
Serious Attention Inculcated.
17 Bow down thine ear, and hear the words of the wise, and apply thine
heart unto my knowledge. 18 For it is a pleasant thing if thou keep
them within thee; they shall withal be fitted in thy lips. 19 That
thy trust may be in the Lord, I have made known to thee this day, even
to thee. 20 Have not I written to thee excellent things in counsels
and knowledge, 21 That I might make thee know the certainty of the
words of truth; that thou mightest answer the words of truth to them
that send unto thee?
Solomon here changes his style and manner of speaking. Hitherto, for
the most part, since the beginning of ch. x., he had laid down
doctrinal truths, and but now and then dropped a word of exhortation,
leaving us to make the application as we went along; but here, to the
end of ch. xxiv., he directs his speech to his son, his pupil, his
reader, his hearer, speaking as to a particular person. Hitherto, for
the most part, his sense was comprised in one verse, but here usually
it is drawn out further. See how Wisdom tries variety of methods with
us, lest we should be cloyed with any one. To awaken attention and to
assist our application the method of direct address is here adopted.
Ministers must not think it enough to preach before their hearers, but
must preach to them, nor enough to preach to them all in general, but
should address themselves to particular persons, as here: Do thou do so
and so. Here is,
I. An earnest exhortation to get wisdom and grace, by attending to the
words of the wise men, both written and preached, the words of the
prophets and priests, and particularly to that knowledge which Solomon
in this book gives men of good and evil, sin and duty, rewards and
punishments. To these words, to this knowledge, the ear must be bowed
down in humility and serious attention and the heart applied by faith,
and love, and close consideration. The ear will not serve without the
heart.
II. Arguments to enforce this exhortation. Consider,
1. The worth and weight of the things themselves which Solomon in this
book gives us the knowledge of. They are not trivial things, for
amusements and diversion, not jocular proverbs, to be repeated in sport
and in order to pass away time. No; they are excellent things, which
concern the glory of God, the holiness and happiness of our souls, the
welfare of mankind and all communities; they are princely things (so
the word is), fit for kings to speak and senates to hear; they are
things that concern counsels and knowledge, that is, wise counsels,
relating to the most important concerns; things which will not only
make us knowing ourselves, but enable us to advise others.
2. The clearness of the discovery of these things and the directing of
them to us in particular. "They are made known, publicly known, that
all may read,--plainly known, that he that runs may read,--made known
this day more fully than ever before, in this day of light and
knowledge,--made known in this thy day. But it is only a little while
that this light is with thee; perhaps the things that are this day made
known to thee, if thou improve not the day of thy visitation, may,
before to-morrow, be hidden from thy eyes. They are written, for the
greater certainty, and that they may be received and the more safely
transmitted pure and entire to posterity. But that which the emphasis
is here most laid upon is that they are made known to thee, even to
thee, and written to thee, as if it were a letter directed to thee by
name. It is suited to thee and to thy case; thou mayest in this glass
see thy own face; it is intended for thee, to be a rule to thee, and by
it thou must be judged." We cannot say of these things, "They are good
things, but they are nothing to us;" no, they are of the greatest
concern imaginable to us.
3. The agreeableness of these things to us, in respect both of comfort
and credit. (1.) If we hide them in our hearts, they will be very
pleasing and yield us an abundant satisfaction (v. 18): "It is a
pleasant thing, and will be thy constant entertainment, if thou keep
them within thee; if thou digest them, and be actuated and governed by
them, and delivered into them as into a mould." The form of godliness,
when that is rested in, is but a force put upon a man, and he does but
do penance in that white clothing; those only that submit to the power
of godliness, and make heart-work of it, find the pleasure of it, ch.
ii. 10. (2.) If we make use of them in our discourse, they will be very
becoming, and gain us a good reputation. They shall be fitted in thy
lips. "Speak of these things, and thou speakest like thyself, and as is
fit for thee to speak considering thy character; thou wilt also have
pleasure in speaking of these things as well as in thinking of them."
4. The advantage designed us by them. The excellent things which God
has written to us are not like the commands which the master gives his
servant, which are all intended for the benefit of the master, but like
those which the master gives his scholar, which are all intended for
the benefit of the scholar. These things must be kept by us, for they
are written to us, (1.) That we may have a confidence in him and
communion with him. That thy trust may be in the Lord, v. 19. We cannot
trust in God except in the way of duty; we are therefore taught our
duty, that we may have reason to trust in God. Nay, this is itself one
great duty we are to learn, and a duty that is the foundation of all
practical religion, to live a life of delight in God and dependence on
him. (2.) That we may have a satisfaction in our own judgment: "That I
might make thee know the certainty of the words of truth; that thou
mayest know what is truth, mayest plainly distinguish between it and
falsehood, and mayest know upon what grounds thou receivest and
believest the truths of God." Note, [1.] It is a desirable thing to
know, not only the words of truth, but the certainty of them, that our
faith may be intelligent and rational, and may grow up to a full
assurance. [2.] The way to know the certainty of the words of truth is
to make conscience of our duty; for, if any man do his will, he shall
know for certain that the doctrine is of God, John vii. 17. (3.) That
we may be useful and serviceable to others for their instruction: "That
thou mayest give a good account of the words of truth to those that
send to thee to consult thee as an oracle," or (as the margin reads it)
"to those that send thee, that employ thee as an agent or ambassador in
any business." Knowledge is given us to do good with, that others may
light their candle at our lamp, and that we may in our place serve our
generation according to the will of God; and those who make conscience
of keeping God's commandments will be best able to give a reason of the
hope that is in them.
Caution against Oppressing the Poor.
22 Rob not the poor, because he is poor: neither oppress the afflicted
in the gate: 23 For the Lord will plead their cause, and spoil the
soul of those that spoiled them.
After this solemn preface, one would have expected something new and
surprising; but no; here is a plain and common, but very needful
caution against the barbarous and inhuman practices of oppressing poor
people. Observe,
I. The sin itself, and that is robbing the poor and making them poorer,
taking from those that have but little to lose and so leaving them
nothing. It is bad to rob any man, but most absurd to rob the poor,
whom we should relieve,--to squeeze those with our power whom we should
water with our bounty,--to oppress the afflicted, and so to add
affliction to them,--to give judgment against them, and so to patronise
those that do rob them, which is as bad as if we robbed them ourselves.
Rich men will not suffer themselves to be wronged; poor men cannot help
themselves, and therefore we ought to be the more careful not to wrong
them.
II. The aggravations of the sin. 1. If their inability, by reason of
their poverty, to right themselves, embolden us to rob them, it is so
much the worse; this is robbing the poor because he is poor; this is
not only a base and cowardly thing, to take advantage against a man
because he is helpless, but it is unnatural, and proves men worse than
beasts. 2. Or, if it be done under the colour of law and justice, that
is oppressing the afflicted in the gate, where they ought to be
protected from wrong and to have justice done them against those that
oppress them.
III. The danger that attends this sin. He that robs and oppresses the
poor does it at his peril; for, 1. The oppressed will find God their
powerful patron. He will plead their cause, and not suffer them to be
run down and trampled upon. If men will not appear for them, God will.
2. The oppressors will find him a just avenger. He will make reprisals
upon them, will spoil the souls of those that spoil them; he will repay
them in spiritual judgments, in curses to their souls. He that robs the
poor will be found in the end a murderer of himself.
Prudential Maxims.
24 Make no friendship with an angry man; and with a furious man thou
shalt not go: 25 Lest thou learn his ways, and get a snare to thy
soul.
Here is, 1. A good caution against being intimate with a passionate
man. It is the law of friendship that we accommodate ourselves to our
friends and be ready to serve them, and therefore we ought to be wise
and wary in the choice of a friend, that we come not under the sacred
tie to any one whom it would be our folly to accommodate ourselves to.
Thought we must be civil to all, yet we must be careful whom we lay in
our bosoms and contract a familiarity with. And, among others, a man
who is easily provoked, touchy, and apt to resent affronts, who, when
he is in a passion, cares not what he says or does, but grows
outrageous, such a one is not fit to be made a friend or companion, for
he will be ever and anon angry with us and that will be our trouble,
and he will expect that we should, like him, be angry with others, and
that will be our sin. 2. Good cause given for this caution: Lest thou
learn his way. Those we go with we are apt to grow like. Our corrupt
hearts have so much tinder in them that it is dangerous conversing with
those that throw about the sparks of their passion. We shall thereby
get a snare to our souls, for a disposition to anger is a great snare
to any man, and an occasion of much sin. He does not say, "Lest thou
have ill language given thee or get a broken head," but, which is must
worse, "Lest thou imitate him, to humour him, and so contract an ill
habit."
26 Be not thou one of them that strike hands, or of them that are
sureties for debts. 27 If thou hast nothing to pay, why should he
take away thy bed from under thee?
We have here, as often before, a caution against suretiship, as a thing
both imprudent and unjust. 1. We must not associate ourselves, nor
contract an intimacy, with men of broken fortunes, and reputations, who
need and will urge their friends to be bound for them, that they may
cheat their neighbours to feed their lusts, and by keeping up a little
longer may do the more damage at last to those that give them credit.
Have nothing to do with such; be not thou among them. 2. We must not
cheat people of their money, by striking hands ourselves, or becoming
surety for others, when we have not to pay. If a man by the divine
providence is disabled to pay his debts, he ought to be pitied and
helped; but he that takes up money or goods himself, or is bound for
another, when he knows that he has not wherewithal to pay, or that what
he has is so settled that the creditors cannot come at it, does in
effect pick his neighbour's pocket, and though, in all cases,
compassion is to be used, yet he may thank himself if the law have its
course and his bed be taken from under him, which might be taken for a
pledge to secure a debt, Exod. xxii. 26, 27. For, if a man appeared to
be so poor that he had nothing else to give for security, he ought to
be relieved, and it was honestly done to own it; but, for the recovery
of a debt, it seems it might be taken by the summum jus--the strict
operation of law. 3. We must not ruin our own estates and families.
Every man ought to be just to himself and to his wife and children;
those are not so who live above what they have, who by the
mismanagement of their own affairs, or by encumbering themselves with
debts of others, waste what they have and bring themselves to poverty.
We may take joyfully the spoiling of our goods if it be for the
testimony of a good conscience; but, if be for our own rashness and
folly, we cannot but take it heavily.
28 Remove not the ancient landmark, which thy fathers have set.
1. We are here taught not to invade another man's right, though we can
find ways of doing it ever so secretly and plausibly, clandestinely and
by fraud, without any open force. Let not property in general be
entrenched upon, by robbing men of their liberties and privileges, or
of any just ways of maintaining them. Let not the property of
particular persons be encroached upon. The land-marks, or meer-stones,
are standing witnesses to every man's right; let not those be removed
quite away, for thence come wars, and fightings, and endless disputes;
let them not be removed so as to take from thy neighbour's lot to thy
own, for that is downright robbing him and entailing the fraud upon
posterity. 2. We may infer hence that a deference is to be paid, in all
civil matters, to usages that have prevailed time out of mind and the
settled constitutions of government, in which it becomes us to
acquiesce, lest an attempt to change it, under pretence of changing it
for the better, prove of dangerous consequence.
29 Seest thou a man diligent in his business? he shall stand before
kings; he shall not stand before mean men.
Here is, 1. A plain intimation what a hard thing it is to find a truly
ingenious industrious man: "Seest thou a man diligent in his business?
Thou wilt not see many such, so epidemical are dulness and
slothfulness." He is here commended who lays out himself to get
business, though it be but in a very low and narrow sphere, and is not
easy when he is out of business, who loves business, is quick and
active in it, and goes through it, not only with constancy and
resolution, but with dexterity and expedition, a man of despatch, who
knows how to bring a deal of business into a little compass. 2. A moral
prognostication of the preferment of such a man; though now he stands
before mean men, is employed by them and attends upon them, yet he will
rise, and is likely enough to stand before kings, as an ambassador to
foreign kings or prime-minister of state to his own. Seest thou a man
diligent in the business of religion? He is likely to excel in virtue,
and shall stand before the King of kings.
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P R O V E R B S
CHAP. XXIII.
Cautions against Luxury and Covetousness.
1 When thou sittest to eat with a ruler, consider diligently what is
before thee: 2 And put a knife to thy throat, if thou be a man given
to appetite. 3 Be not desirous of his dainties: for they are
deceitful meat.
The sin we are here warned against is luxury and sensuality, and the
indulgence of the appetite in eating and drinking, a sin that most
easily besets us. 1. We are here told when we enter into temptation,
and are in most danger of falling into this sin: "When thou sittest to
eat with a ruler thou has great plenty before thee, varieties and
dainties, such a table spread as thou has seldom seen; thou are ready
to think, as Haman did, of nothing but the honour hereby done thee
(Esth. v. 12), and the opportunity thou hast of pleasing thy palate,
and forgettest that there is a snare laid for thee." Perhaps the
temptation may be stronger, and more dangerous, to one that is not used
to such entertainments, than to one that always sits down to a good
table. 2. We are here directed to double our guard at such a time. We
must, (1.) Apprehend ourselves to be in danger: "Consider diligently
what is before thee, what meat and drink are before thee, that thou
mayest choose that which is safest for thee and which thou art least
likely to eat and drink of to excess. Consider what company is before
thee, the ruler himself, who, if he be wise and good, will take it as
an affront for any of his guests to disorder themselves at his table."
And, if when we sit to eat with a ruler, much more when we sit to eat
with the ruler of rulers at the Lord's table, must we consider
diligently what is before us, that we may not in any respect eat and
drink unworthily, unbecomingly, lest that table become a snare. (2.) We
must alarm ourselves into temperance and moderation: "Put a knife to
thy throat, that is, restrain thyself, as it were with a sword hanging
over thy head, from all excess. Let these words, Take heed lest at any
time your hearts be overcharged with surfeiting and drunkenness, and so
that day come upon you unawares--or those, For all these things, God
shall bring thee into judgment--or those, Drunkards, shall not inherit
the kingdom of God, be a knife to the throat." The Latins call luxury
gula--the throat. "Take up arms against that sin. Rather be so
abstemious that thy craving appetite will begin to think thy throat cut
than indulge thyself in voluptuousness." We must never feed ourselves
without fear (Jude 12), but we must in a special manner fear when
temptation is before us. (3.) We must reason ourselves into a holy
contempt of the gratifications of sense: "If thou be a man given to
appetite, thou must, by a present solution, and an application of the
terrors of the Lord, restrain thyself. When thou art in danger of
falling into any excess put a knife to thy throat; that may serve for
once. But that is not enough: lay the axe to the root; mortify that
appetite which has such a power over thee: Be not desirous of
dainties." Note, We ought to observe what is our own iniquity, and, if
we find ourselves addicted to flesh-pleasing, we must not only stand
upon our guard against temptations from without, but subdue the
corruption within. Nature is desirous of food, and we are taught to
pray for it, but it is lust that is desirous of dainties, and we cannot
in faith pray for them, for frequently they are not food convenient for
mind, body, or estate. They are deceitful meat, and therefore David,
instead of praying for them, prays against them, Ps. cxli. 4. They are
pleasant to the palate, but perhaps rise in the stomach, turn sour
there, upbraid a man, and make him sick. They do not yield men the
satisfaction they promised themselves from them; for those that are
given to appetite, when they have that which is very dainty, are not
pleased; they are soon weary of it; they must have something else more
dainty. The more a luxurious appetite is humoured and indulged the more
humour some and troublesome it grows, and the more hard to please;
dainties will surfeit, but never satisfy. But especially they are upon
this account deceitful meat, that, while they please the body, they
prejudice the soul, they overcharge the heart, and unfit it for the
service of God, nay, they take away the heart, and alienate the mind
from spiritual delights, and spoil its relish of them. Why then should
we covet that which will certainly cheat us?
4 Labour not to be rich: cease from thine own wisdom. 5 Wilt thou set
thine eyes upon that which is not? for riches certainly make themselves
wings; they fly away as an eagle toward heaven.
As some are given to appetite (v. 2) so others to covetousness, and
those Solomon here takes to task. Men cheat themselves as much by
setting their hearts on money (though it seems most substantial) as by
setting them on dainties. Observe,
I. How he dissuades the covetous man from toiling and tormenting
himself (v. 4). "Do not aim to be rich, to raise an estate, and to make
what thou hast in abundance more than it is." We must endeavor to live
comfortably, and provide for our children and families, according as
our rank and condition are, but we must not seek great things. Be not
of those that will be rich, that desire it as their chief good and
design it as their highest end, 1 Tim. vi. 9. Covetous men think it is
their wisdom, imagining that if they be rich to such a degree they
shall be completely happy. Cease from that wisdom, for it is a mistake;
a man's life consists not in the abundance of the things which he
possesses, Luke xii. 15. 1. Those that aim at great things fill their
hands with business more than they can grasp, so that their life is
both a perfect drudgery and a perpetual hurry; but be not thou such a
fool; labour not to be rich. What thou hast, or doest, be master of it,
and not a slave to it as those that rise up early, sit up late, and eat
the bread of carefulness, and all to be rich. Moderate labour, that we
may have to give, is our wisdom and duty, Eph. iv. 28. Immoderate
labour, that we may have to hoard, is our sin and folly. 2. They fill
their heads with projects more than they understand, so that their life
is a constant toss of care and fear; but do not thou thus vex thyself:
Cease from thy own wisdom; go on quietly in the way of thy business,
not contriving new ways and setting thy wits to work to find out new
inventions. Acquiesce in God's wisdom, and cease from thy own, ch. iii.
5, 6.
II. How he dissuades the covetous man from cheating and deceiving
himself by an inordinate love and pursuit of that which is vanity and
vexation of spirit; for,
1. It is not substantial and satisfying: "Wilt thou be such a fool as
to set thy eyes, to cause thy eyes to fly with eagerness and violence,
upon that which is not?" Note, (1.) The things of this world are things
that are not. They have a real existence in nature and are the real
gifts of Providence, but in the kingdom of grace they are things that
are not; they are not a happiness and portion for a soul, are not what
they promise to be nor what we expect them to be; they are a show, a
shadow, a sham upon the soul that trusts to them. They are not, for in
a little while they will not be, they will not be ours; they perish in
the using; the fashion of them passes away. (2.) It is therefore folly
for us to set our eyes upon them, to admire them as the best things, to
appropriate them to ourselves as our good things, and to aim at them as
our mark at which all our actions are levelled, to fly upon them as the
eagle upon her prey. "Wilt thou do a thing so absurd in itself? What
thou, a reasonable creature, wilt thou dote upon shadows? The eyes are
put for rational and intellectual powers; wilt thou throw those away
upon such undeserving objects? To set the hands and feet upon the world
is well enough, but not the eyes, the eyes of the mind; those were made
to contemplate better things. Wilt thou, my son, that professest
religion, put such an affront upon God (towards whom the eyes should
ever be) and such an abuse upon thy soul?"
2. It is not durable and abiding. Riches are very uncertain things;
certainly they are so: They make themselves wings, and fly away. The
more we cause our eyes to fly upon them the more likely they are to fly
away from us. (1.) Riches will leave us. Those that hold them ever so
fast cannot hold them long; either they must be taken from us or we
must be taken from them. The goods are said to flow away as a stream
(Job xx. 28), here to flee as a bird. (2.) Perhaps they may leave us
suddenly, when we have taken a great deal of pains for them and begin
to take a great deal of pride and pleasure in them. The covetous man
sits hatching upon his wealth, and brooding over it, till it is
fledged, as the young ones under the hen, and then it is gone. Or, as
if a man should be fond of a flight of wild-fowl that light in his
field, and call them his own because they are upon his ground, whereas,
if he offers to come near them, they take wing immediately and are gone
to another man's field. (3.) The wings they fly away upon are of their
own making. They have in themselves the principles of their own
corruption, their own moth and rust. They are wasting in their own
nature, and like a handful of dust, which, if it be grasped, slips
through the fingers. Snow will last awhile, and look pretty, if it be
left to lie on the ground where it fell, but, if gathered up and laid
in the bosom, it is dissolved and gone immediately. (4.) They go
irresistibly and irrecoverably, as an eagle toward heaven, that flies
strongly (there is no stopping her), and flies out of sight and out of
call (there is no bringing her back); thus do riches leave men, and
leave them in grief and vexation if they set their hearts upon them.
6 Eat thou not the bread of him that hath an evil eye, neither desire
thou his dainty meats: 7 For as he thinketh in his heart, so is he:
Eat and drink, saith he to thee; but his heart is not with thee. 8
The morsel which thou hast eaten shalt thou vomit up, and lose thy
sweet words.
Those that are voluptuous and given to appetite (v. 2) are glad to be
where there is good cheer stirring, and those that are covetous and
saving, that they may spare at home, will be glad to get a dinner at
another man's table; and therefore both are here advised not to be
forward to accept of every man's invitation, but especially not to
thrust themselves in uninvited. Observe, 1. There are those that
pretend to bid their friends welcome that are not hearty and sincere in
it. They have a fair tongue, and know what they should say: Eat and
drink, saith he, because it is expected that the master of the feast
should so compliment his guests; but they have an evil eye, and grudge
their guests every bit they eat, especially if the eat freely. They
would seem to be liberal in making the entertainment, and would have
the credit of it, but they have so great a love to their money, and so
little to their friends, that they cannot have the comfort of it, nor
any enjoyment of themselves or their friends. The miser's feast is his
penance. If a man be so very selfish, and sordid, and mean that he
cannot find in his heart to bid his friends welcome to what he has, he
ought not to add to that the guilt of dissimulation by inviting them,
but let him own himself to be what he is, that the vile person may not
be called liberal nor the churl bountiful, Isa. xxxii. 5. 2. One can
have no comfort in accepting the entertainments that are given
grudgingly: "Eat not thou the bread of such a man; let him keep it to
himself. Do not sponge upon those that are bountiful, nor make thyself
burdensome to any; but especially scorn to be beholden to those that
are paltry and not sincere. Better have a dinner of herbs, and true
welcome, than dainty meats without it. Therefore," (1.) "Judge of the
man as his mind is. Thou thinkest to pay thy respect to him as a
friend, so thou takest him to be, because he compliments thee, but as
he thinks in his heart so is he, not as he speaks with his tongue." We
are that really, both to God and man, which we are inwardly; and
neither religion nor friendship is worth any thing further than as it
is sincere. (2.) "Judge of the meat as the digestion is and as it
agrees with thee. He bids thee eat freely, but, first or last, he will
discover his sordid covetous humour, and as he thinks in his heart so
will he look, and give thee to understand that thou art not welcome,
and then the morsel thou hast eaten thou shalt vomit up; the very
thought of that will make thee even to vomit the meat thou hast eaten,
and eat the words thou has spoken in returning his compliments and
giving him thanks for his civilities. Thou shalt lose thy sweet words,
which he has given thee and thou has given him."
9 Speak not in the ears of a fool: for he will despise the wisdom of
thy words.
We are here directed not to cast pearls before swine (Matt. vii. 6) and
not to expose things sacred to the contempt and ridicule of profane
scoffers. It is our duty to take all fit occasions to speak of divine
things; but, 1. There are some that will make a jest of every thing,
though it be ever so prudently and pertinently spoken, that will not
only despise a wise man's words, but despise even the wisdom of them,
that in them which is most improvable for their own edification; they
will particularly reproach that, as if it had an ill design upon them,
which they must guard against. 2. Those that do so forfeit the benefit
of good advice and instruction, and a wise man is not only allowed, but
advised, not to speak in the ears of such fools; let them be foolish
still, and let not precious breath be thrown away upon them. If what a
wise man says in his wisdom will not be heard, let him hold his peace,
and try whether the wisdom of that will be regarded.
10 Remove not the old landmark; and enter not into the fields of the
fatherless: 11 For their redeemer is mighty; he shall plead their
cause with thee.
Note, 1. The fatherless are taken under God's special protection; with
him they not only find mercy shown to them (Hos. xiv. 3) but justice
done for them. He is their Redeemer, their Goël, their near kinsman,
that will take their part and stand up for them with jealousy, as
taking himself affronted in the injuries done to them. As their
Redeemer he will plead their cause against those that do them any
injury, and, one way or other, will not only defend their right, and
recover it for them, but avenge the wrongs done to them. And he is
mighty, almighty; his omnipotence is engaged and employed for their
protection, and their proudest and most powerful oppressors will not
only find themselves an unequal match for this, but will find that it
is at their peril to contend with it. 2. Every man therefore must be
careful not to injure them in any thing, or to invade their rights,
either by a clandestine removal of the old land-marks or by a forcible
entry into their fields. Being fatherless, they have none to redress
their wrongs, and, being in their childhood, they do not so much as
apprehend the wrong that is done them. Sense of honour, and much more
the fear of God, would restrain men from offering injury to children,
especially fatherless children.
Parental Duties.
12 Apply thine heart unto instruction, and thine ears to the words of
knowledge. 13 Withhold not correction from the child: for if thou
beatest him with the rod, he shall not die. 14 Thou shalt beat him
with the rod, and shalt deliver his soul from hell. 15 My son, if
thine heart be wise, my heart shall rejoice, even mine. 16 Yea, my
reins shall rejoice, when thy lips speak right things.
Here is, 1. A parent instructing his child. He is here brought in
persuading him to give his mind to his book, and especially to the
scriptures and his catechism, to attend to the words of knowledge, by
which he might come to know his duty, and danger, and interest, and not
to think it enough to give them the hearing, but to apply his heart to
them, to delight in them, and bow his will to the authority of them.
The heart is then applied to the instruction when the instruction is
applied to the heart. 2. A parent correcting his child. A tender parent
can scarcely find in his heart to do this; it goes much against the
grain. But he finds it is necessary; it is his duty, and therefore he
dares not withhold correction when there is occasion for it (spare the
rod and spoil the child); he beats him with the rod, gives him a gentle
correction, the stripes of the sons of men, not such as we give to
beasts. Beat him with the rod and he shall not die. The rod will not
kill him; nay, it will prevent his killing himself by those vicious
courses which the rod will be necessary to restrain him from. For the
present it is not joyous, but grievous, both to the parent and to the
child; but when it is given with wisdom, designed for good, accompanied
with prayer, and blessed of God, it may prove a happy means of
preventing his utter destruction and delivering his soul from hell. Our
great care must be about our children's souls; we must not see them in
danger of hell without using all possible means, with the utmost care
and concern, to snatch them as brands out of everlasting burnings. Let
the body smart, so that the spirit be saved in the day of the Lord
Jesus. 3. A parent encouraging his child, telling him, (1.) What was
all he expected, nothing but what would be for his own good, that his
heart be wise and that his lips speak right things, that he be under
the government of good principles, and that by those principles he
particularly maintain a good environment of his tongue. It is to be
hoped that those will do right things when they grow up who learn to
speak right things when they are young, and dare not speak any bad
words. (2.) What a comfort it would be to him if herein he answered his
expectation: "If thy heart be wise, my heart shall rejoice, shall
rejoice in thee, even mine, who have taken so much care and pains about
thee, my heart, that has many a time ached for thee, for which thou
shouldst study thus to make a grateful requital." Note, The wisdom of
children will be the joy of their parents and teachers, who have no
greater joy than to see them walk in the truth, 3 John 4. "Children, if
you be wise and good, devout and conscientious, God will be pleased
with you, and that will be our joy: we shall think our labour in
instructing you well bestowed; it will be a comfortable answer for the
many prayers we have put up for you; we shall be eased of a great deal
of care, shall not need to be so strict and severe in watching over
you, and shall consequently be the easier both to you and to ourselves.
We shall rejoice in hope that you will be a credit and comfort to us,
if we should live to be old, that you will bear up the name of Christ
in your generation, that you will live comfortably in this world and
happily in another."
Parental Advice.
17 Let not thine heart envy sinners: but be thou in the fear of the
Lord all the day long. 18 For surely there is an end; and thine
expectation shall not be cut off.
Here is, 1. A necessary caution against entertaining any favourable
thoughts of prospering profaneness: "Let not thy heart envy sinners; do
not grudge them either the liberty they take to sin or the success they
are to be pitied rather than envied. Their prosperity is their portion
(Ps. xii. 14), nay, it is their poison," Prov. i. 32. We must not
harbour in our hearts any secret discontent at the providence of God,
though it seem to smile upon them, nor wish ourselves in their
condition. "Let not thy heart imitate sinners" (so some read it); do
not as they do; walk not in the way with them; use not the methods they
take to enrich themselves, though they thrive by them. 2. An excellent
direction to maintain high thoughts of God in our minds at all times:
Be thou in the fear of the Lord every day and all the day long. We must
be in the fear of the Lord as in our employment, exercising ourselves
in holy adorings of God, in subjection to his precepts, submission to
his providences, and a constant care to please him; we must be in it as
in our element, taking a pleasure in contemplating God's glory and
complying with his will. We must be devoted to his fear (Ps. cxix. 38);
and governed by it as our commanding principle in all we say and do.
All the days of our life we must constantly keep up an awe of God upon
our spirits, must pay a deference to his authority, and have a dread of
his wrath. We must be always so in his fear as never to be out of it.
3. A good reason for both of these (v. 18): Surely there is an end, an
end and expectation, as Jer. xxix. 11. There will be an end of the
prosperity of the wicked, therefore do not envy them (Ps. lxxiii. 17);
there will be an end of thy afflictions, therefore be not weary of
them, an end of thy services, thy work and warfare will be
accomplished, perfect love will shortly cast out fear, and thy
expectation of the reward not only will be not cut off, or
disappointed, but it will be infinitely outdone. The consideration of
the end will help to reconcile us to all the difficulties and
discouragements of the way.
19 Hear thou, my son, and be wise, and guide thine heart in the way.
20 Be not among winebibbers; among riotous eaters of flesh: 21 For
the drunkard and the glutton shall come to poverty: and drowsiness
shall clothe a man with rags. 22 Hearken unto thy father that begat
thee, and despise not thy mother when she is old. 23 Buy the truth,
and sell it not; also wisdom, and instruction, and understanding. 24
The father of the righteous shall greatly rejoice: and he that
begetteth a wise child shall have joy of him. 25 Thy father and thy
mother shall be glad, and she that bare thee shall rejoice. 26 My
son, give me thine heart, and let thine eyes observe my ways. 27 For
a whore is a deep ditch; and a strange woman is a narrow pit. 28 She
also lieth in wait as for a prey, and increaseth the transgressors
among men.
Here is good advice for parents to give to their children; words are
put into their mouths, that they may train them up in the way they
should go. Here we have,
I. An earnest call to young people to attend to the advice of their
godly parents, not only to this that is here given, but to all other
profitable instructions: "Here, my son, and be wise, v. 19. This will
be an evidence that thou art wise and a means to make thee wiser."
Wisdom, as faith, comes by hearing. And again (v. 22): "Hearken unto
thy father who begot thee, and who therefore has an authority over thee
and an affection for thee, and, thou mayest be sure, can have no other
design than thy own good." We ought to give reverence to the fathers of
our flesh, who begot us, and were the instruments of our being; much
more ought we to obey and be in subjection to the Father of our
spirits, who made us and is the author of our being. And since the
mother also, from a sense of duty to God and from love to her child,
gives him good instructions, let him not despise her, nor her advice,
when she is old. When the mother was grown old we may suppose the
children to be grown up; but let them not think themselves past being
taught, even by her, but rather respect her the more for the multitude
of her years and the wisdom which they teach. Scornful and insolent
young men will make a jest, it may be, of the good advice of an aged
mother, and think themselves not concerned to heed what an old woman
says; but such will have a great deal to answer for another day, not
only as having set at nought good counsel, but as having slighted and
grieved a good mother, ch. xxx. 17.
II. An argument to enforce this call, taken from the great comfort
which this will be to their parents, v. 24, 25. Note, 1. It is the duty
of children to study how they may gladden the hearts of their good
parents, and do it yet more and more, so that they may greatly rejoice
in them, even when the evil days come and the years of which they say
they have no pleasure in them but this, to see their children do well,
as Barzillai to see Chimham preferred. 2. Children will be a joy to
their parents if they be righteous and wise. Righteousness is true
wisdom; those who do good so well for themselves. Those are completely
such as they should be who are not only wise (that is, knowing and
learned), but righteous (that is, honest and good), and not only
righteous (that is, conscientious and well-meaning), but wise (that is,
prudent and discreet) in the management of themselves. If such the
children be, especially all the children, the father and mother will be
glad, and think nothing too much that they have done, or do, for them;
they will please themselves in them, and give God thanks for them;
particularly she that bore them with pain, and nursed them with pains,
will rejoice in them, and reckon herself well requited, and the sorrow
more than forgotten, because a wise and good man is the product of it,
who is a blessing to the world he was born into.
III. Some general precepts of wisdom and virtue.
1. Guide thy heart in the way, v. 19. It is the heart that must be
taken care of and directed aright; the motions and affections of the
soul must be towards right objects and under a steady guidance. If the
heart be guided in the way, the steps will be guided and the
conversation well ordered.
2. Buy the truth and sell it not, v. 23. Truth is that by which the
heart must be guided and governed, for without truth there is no
goodness; no regular practices without right principles. It is by the
power of truth, known and believed, that we must be kept back from sin
and constrained to duty. The understanding must be well-informed with
wisdom and instruction, and therefore, (1.) We must buy it, that is, be
willing to part with any thing for it. He does not say at what rate we
must buy it, because we cannot buy it too dear, but must have it at any
rate; whatever it costs us, we shall not repent the bargain. When we
are at expense for the means of knowledge, and resolved not to starve
so good a cause, then we buy the truth. Riches should be employed for
the getting of knowledge, rather than knowledge for the getting of
riches. When we are at pains in searching after truth, that we may come
to the knowledge of it and may distinguish between it and error, then
we buy it. Dii laboribus omnia vendunt--Heaven concedes every thing to
the laborious. When we choose rather to suffer loss in our temporal
interest than to deny or neglect the truth they we buy it; and it is a
pearl of such great price that we must be willing to part with all to
purchase it, must make shipwreck of estate, trade, preferment, rather
than of faith and a good conscience. (2.) We must not sell it. Do not
part with it for pleasures, honours, riches, any things in this world.
Do not neglect the study of it, nor throw off the profession of it, nor
revolt from under the dominion of it, for the getting or saving of any
secular interest whatsoever. Hold fast the form of sound words, and
never let it go upon any terms.
3. Give me thy heart, v. 26. God in this exhortation, speaks to us as
unto children: "Son, Daughter, Give my thy heart." The heart is that
which the great God requires and calls for from every one of us;
whatever we give, if we do not give him our hearts, it will not be
accepted. We must set our love upon him. Our thoughts must converse
much with him, and on him, as our highest end. The intents of our
hearts must be fastened. We must make it our own act and deed to devote
ourselves to the Lord, and we must be free and cheerful in it. We must
not think to divide the heart between God and the world; he will have
all or none. Thou shalt love the Lord thy God with all thy heart. To
this call we must readily answer, "My father, take my heart, such as it
is, and make it such as it should be; take possession of it, and set up
thy throne in it."
4. Let thy eyes observe my ways; have an eye to the rule of God's word,
the conduct of his providence, and the good examples of his people. Our
eyes must observe these, as he that writes observes his copy, that we
may keep in the right paths and may proceed and persevere in them.
IV. Some particular cautions against those sins which are, of all sins,
the most destructive to the seeds of wisdom and grace in the soul,
which impoverish and ruin it. 1. Gluttony and drunkenness, v. 20, 21.
The world is full of examples of this sin and temptations to it, which
all young people are concerned to stand upon their guard against and
keep at a distance from Be not a wine-bibber; we are allowed to drink a
little wine (1 Tim. v. 23), but not much, not to make a trade of it,
never to drink to excess. Be not a riotous eater of flesh, as the
Israelites were, who lusted exceedingly after it, saying, Who will give
us flesh to eat? Whereas Paul, though he is free to eat flesh, yet
resolves that he will eat no flesh while the world stands rather than
make his brother to offend; so indifferent is he to it, 1 Cor. viii.
13. Be not an excessive eater of flesh. Intemperance must be avoided in
meat as well as drink. Be not a luxurious eater of flesh, not pleased
with any thing but what is very nice and delicate, savoury dishes, and
forced meat. Some take not only a pleasure, but a pride, in being
curious about their diet, and, as they call it, eating well; as if that
were the ornament of a gentleman, which is really the shame of a
Christian, making a God of the belly. "Be not a wine bibber, and be not
a riotous eater; and therefore, be not among wine-bibbers nor among
riotous eaters; do not give them countenance, lest thou learn their
ways and insensibly fall into those sins, or at least lose the dread
and detestation of them. They covet to have thee among them; for those
that are debauched themselves are very desirous to debauch others;
therefore do not gratify them, lest thou endanger thyself." He fetches
an argument against this sin from the expensiveness of it and its
tendency to impoverish men: and if men will not be deterred from it by
the ruin it brings on their secular interests, which lie nearest their
hearts, no marvel that they are not frightened from it by what they are
told out of the word of God of the mischief it does them in their
spiritual and eternal concerns. The drunkard and the glutton hate to be
reformed, though they are told they shall come to poverty, nay, though
they are told they shall come to hell. Drunkenness is the cause of
drowsiness; it stupefies men, and makes them inattentive to business,
and then all goes to wreck and ruin: thus men that have lived
creditably come to be clothed with rags. 2. Whoredom. This is another
sin which takes away the heart that should be given to God, Hos. iv.
11. He shows the danger which attends that sin, v. 27, 28, (1.) It is a
sin from which few recover themselves when once they are entangled in
it. It is like a deep ditch and a narrow pit, which it is almost
impossible to get out of; and therefore it is wisdom to keep far enough
from the brink of it. Take heed of making any approaches towards this
sin, because it is so hard to make a retreat from it, conscience, which
should head the retreat, being debauched by it, and divine grace
forfeited. (2.) It is a sin which bewitches men to their ruin: The
adulteress lies in wait as a robber, pretending friendship, but
designing the greatest mischief, to rob them of all they have that is
valuable, to strip them both of their armour and of their ornaments.
Even those who, being virtuously educated, endeavour to shun the
adulteress, she will lie in wait for, that she may assault them when
they are off their guard and she has them at an advantage. Let none
therefore be at any time secure. (3.) It is a sin that contributes more
than any other to the spreading of vice and immorality in a kingdom: It
increases the transgressors among men. One adulteress may be the ruin
of many a precious soul and may help to debauch a whole town. It
increases the treacherous or perfidious ones; it not only occasions
husbands to be false to their wives and servants to their masters, but
many that have professed religion to throw off their profession and
break their covenants with God. Houses of uncleanness are therefore
such pest-houses as ought to be suppressed by those whose office it is
to take care of the public welfare.
Cautions against Intemperance.
29 Who hath woe? who hath sorrow? who hath contentions? who hath
babbling? who hath wounds without cause? who hath redness of eyes? 30
They that tarry long at the wine; they that go to seek mixed wine. 31
Look not thou upon the wine when it is red, when it giveth his colour
in the cup, when it moveth itself aright. 32 At the last it biteth
like a serpent, and stingeth like an adder. 33 Thine eyes shall
behold strange women, and thine heart shall utter perverse things. 34
Yea, thou shalt be as he that lieth down in the midst of the sea, or as
he that lieth upon the top of a mast. 35 They have stricken me, shalt
thou say, and I was not sick; they have beaten me, and I felt it not:
when shall I awake? I will seek it yet again.
Solomon here gives fair warning against the sin of drunkenness, to
confirm what he had said, v. 20.
I. He cautions all people to keep out of the way of temptations to this
sin (v. 31): Look not thou upon the wine when it is red. Red wine was
in Canaan looked upon as the best wine, it is therefore called the
blood of the grape. Critics judge of wine, among other indications, by
the colour of it; some wine, they say, looks charmingly, looks so well
that it even says, "Come and drink me;" it moves itself aright, goes
down very smoothly, or perhaps the roughness of it is grateful. It is
said of generous strong-bodied wine that it even causes the lips of
those that are asleep to speak, Cant. vii. 9. But look not thou upon
it. 1. "Be not ruled by sense, but by reason and religion. Covet not
that which pleases the eye, in hopes that it will please the taste; but
let thy serious thoughts correct the errors of thy senses and convince
thee that that which seems delightful is really hurtful, and resolve
against it accordingly. Let not the heart walk after the eye, for it is
a deceitful guide." 2. "Be not too bold with the charms of this or any
other sin; look not, lest thou lust, lest thou take the forbidden
fruit." Note Those that would be kept from any sin must keep themselves
from all the occasions and beginnings of it, and be afraid of coming
within the reach of its allurements, lest they be overcome by them.
II. He shows the many pernicious consequences of the sin of
drunkenness, for the enforcement of this caution. Take heed of the
bait, for fear of the hook: At the last it bites, v. 32. All sin will
be bitterness in the end, and this sin particularly. It bites like a
serpent, when the drunkard is made sick by his surfeit, thrown by it
into a dropsy or some fatal disease, beggared and ruined in his estate,
especially when his conscience is awakened and he cannot reflect upon
it without horror and indignation at himself, but worst of all, at
last, when the cup of drunkenness shall be turned into a cup of
trembling, the cup of the Lord's wrath, the dregs of which he must be
for ever drinking, and shall not have a drop of water to cool his
inflamed tongue. To take off the force of the temptation that there is
in the pleasure of the sin, foresee the punishment of it, and what it
will at last end in if repentance prevent not. In its latter end it
bites (so the word is); think therefore what will be in the end
thereof. But the inspired writer chooses to specify those pernicious
consequences of this sin which are present and sensible.
1. It embroils men in quarrels, makes them quarrel with others, and say
and do that which gives others occasion to quarrel with them, v. 29. He
asks, Who hath woe? Who hath sorrow? Who has not, in this world? Many
have woe and sorrow, and cannot help it; but drunkards wilfully create
woe and sorrow to themselves. Those that have contentions have woe and
sorrow; and drunkards are the fools whose lips enter into contention.
When the wine is in the wit is out and the passions are up; and thence
come drunken scuffles, and drunken frays, and drunken disputes over the
cups; many a vexatious ruining law-suit has begun thus. There is
babbling, quarrels in word and the exchanging of scurrilous language;
yet it rests not there: you shall have wounds without cause, for causes
are things which drunkards are in no capacity to judge of, and
therefore they deal blows about without the least consideration why or
wherefore, and must expect to be in like manner treated themselves. The
wounds which men receive in defence of their country and its just
rights are their honour; but wounds without cause, received in the
service of their lusts, are marks of their infamy. Nay, drunkards wound
themselves in a tender part, for they have redness of eyes, symptoms of
an inward inflammation; their sight is weakened by it, and their looks
are deformed. This comes, (1.) Of drinking long, tarrying long at the
wine, and spending that time in drunken company which should be spent
in useful business, or in sleep, which should fit for business, v. 30.
O the precious hours which thousands throw away thus, every one of
which will be brought into the account at the great day! (2.) Of
drinking that which is strong and intoxicating. They go up and down to
seek wine that will please them; their great enquiry is, "Where is the
best liquor?" They seek mixed wine, which is most palatable, but most
heady, so willingly do they sacrifice their reason to please their
palate!
2. It makes men impure and insolent, v. 33. (1.) The eyes grow unruly
and behold strange women to lust after them, and so let in adultery
into the heart. Est Venus in vinis--Wine is oil to the fire of lust.
Thy eyes shall behold strange things (so some read it); when men are
drunk the house turns round with them, and every thing looks strange to
them, so that them they cannot trust their own eyes. (2.) The tongue
also grows unruly and talks extravagantly; by it the heart utters
perverse things, things contrary to reason, religion, and common
civility, which they would be ashamed to speak if they were sober. What
ridiculous incoherent nonsense men will talk when they are drunk who at
another time will speak admirably well and to the purpose!
3. It stupefies and besots men, v. 34. When men are drunk they know not
where they are nor what they say and do. (1.) Their heads are giddy,
and when they lie down to sleep they are as if they were tossed by the
rolling waves of the sea, or upon the top of a mast; hence they
complain that their heads swim; their sleep is commonly unquiet and not
refreshing, and their dreams are tumultuous. (2.) Their judgments are
clouded, and they have no more steadiness and consistency than he that
sleeps upon the top of a mast: they drink and forget the law (ch. xxxi.
5): they err through wine (Isa. xxviii. 7), and think as extravagantly
as they talk. (3.) They are heedless and fearless of danger, and
senseless of the rebukes they are under either from God or man. They
are in imminent danger of death, of damnation, lie as much exposed as
if they slept upon the top of a mast, and yet are secure and sleep on.
They fear no peril when the terrors of the Lord are laid before them;
nay, they feel no pain when the judgments of God are actually upon
them; they cry not when he binds them. Set a drunkard in the stocks,
and he is not sensible of the punishment. "They have stricken me, and I
was not sick; I felt it not: it made no impression at all upon me."
Drunkenness turns me into stocks and stones; they are scarcely to be
reckoned animals; they are dead while they live.
4. Worst of all, the heart is hardened in the sin, and the sinner,
notwithstanding all these present mischiefs that attend it, obstinately
persist in it, and hates to be reformed: When shall I awake? Much ado
he has to shake off the chains of his drunken sleep; he can hardly get
clear of the fumes of the wine, though he strives with them, that
(being thirsty in the morning) he may return to it again. So perfectly
lost is he to all sense of virtue and honour, and so wretchedly is his
conscience seared, that he is not ashamed to say, I will seek it yet
again. There is no hope; no, they have loved drunkards, and after them
they will go, Jer. ii. 25. This is adding drunkenness to thirst, and
following strong drink; those that do so may read their doom Deut.
xxix. 19, 20, their woe Isa. v. 11, and, if this be the end of the sin,
with good reason were we directed to stop at the beginning of it: Look
not upon the wine when it is red.
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P R O V E R B S
CHAP. XXIV.
The Excellence of Wisdom.
1 Be not thou envious against evil men, neither desire to be with them.
2 For their heart studieth destruction, and their lips talk of
mischief.
Here, 1. The caution given is much the same with that which we had
before (ch. xxiii. 17), not to envy sinners, not to think them happy,
nor to wish ourselves in their condition, though they prosper ever so
much in this world, and are ever so merry and ever so secure. "Let not
such a thought ever come into thy mind, O that I could shake off the
restraints of religion and conscience, and take as great a liberty to
indulge the sensual appetite, as I see such and such do! No; desire not
to be with them, to do as they do and fare as they fare, and to cast in
thy lot among them." 2. Here is another reason given for this caution:
"Be not envious against them, not only because their end will be had,
but because their way is so, v. 2. Do not think with them, for their
heart studies destruction to others, but it will prove destruction to
themselves. Do not speak like them, for their lips talk of their
mischief. All they say has an ill tendency, to dishonour God, reproach
religion, or wrong their neighbour; but it will be mischief to
themselves at last. It is therefore thy wisdom to have nothing to do
with them. Nor hast thou any reason to look upon them with envy, but
with pity rather, or a just indignation at their wicked practices."
3 Through wisdom is an house builded; and by understanding it is
established: 4 And by knowledge shall the chambers be filled with all
precious and pleasant riches. 5 A wise man is strong; yea, a man of
knowledge increaseth strength. 6 For by wise counsel thou shalt make
thy war: and in multitude of counsellors there is safety.
We are tempted to envy those that grow rich, and raise their estates
and families, by such unjust courses as our consciences will by no
means suffer us to use. But, to set aside that temptation, Solomon here
shows that a man, with prudent management, may raise his estate and
family by lawful and honest means, with a good conscience, and a good
name, and the blessing of God upon his industry; and, if the other be
raised a little sooner, yet these will last a great deal longer. 1.
That which is here recommended to us as having the best influence upon
our outward prosperity is wisdom, and understanding, and knowledge;
that is, both piety towards God (for that is true wisdom) and prudence
in the management of our outward affairs. We must govern ourselves in
every thing by the rules of religion first and then of discretion. Some
that are truly pious do not thrive in the world, for want of prudence;
and some that are prudent enough, yet do not prosper, because they lean
to their own understanding and do not acknowledge God in their ways;
therefore both must go together to complete a wise man. 2. That which
is here set before us as the advantage of true wisdom is that it will
make men's outward affairs prosperous and successful. (1.) it will
build a house and establish it, v. 3. Men may by unrighteous practices
build their houses, but they cannot establish them, for the foundation
is rotten (Hab. ii. 9, 10); whereas what is honestly got will wear like
steel and be an inheritance to children's children. (2.) It will enrich
a house and furnish it, v. 4. Those that manage their affairs with
wisdom and equity, that are diligent in the use of lawful means for
increasing what they have that spare from luxury and spend in charity,
are in a fair way to have their shops, their warehouses, their
chambers, filled with all precious and pleasant riches--precious
because got by honest labour, and the substance of a diligent man is
precious--pleasant because enjoyed with holy cheerfulness. Some think
this is to be understood chiefly of spiritual riches. By knowledge the
chambers of the soul are filled with the graces and comforts of the
Spirit, those precious and pleasant riches; for the Spirit, by
enlightening the understanding, performs all his other operations on
the soul. (3.) It will fortify a house and turn it into a castle:
Wisdom is better than weapons of war, offensive or defensive. A wise
man is in strength, is in a strong-hold, yea, a man of knowledge
strengthens might, that is, increases it, v. 5. As we grow in knowledge
we grow in all grace, 2 Pet. iii. 18. Those that increase in wisdom are
strengthened with all might, Col. i. 9, 11. A wise man will compass
that by his wisdom which a strong man cannot effect by force of arms.
The spirit is strengthened both for the spiritual work and the
spiritual warfare by true wisdom. (4.) It will govern a house and a
kingdom too, and the affairs of both, v. 6. Wisdom will erect a
college, or council of state. Wisdom will be of use, [1.] For the
managing of the public quarrels, so as not to engage in them but for an
honest cause and with some probability of success, and, when they are
engaged in, to manage them well, and so as to make either an
advantageous peace or an honourable retreat: By wise counsel thou shalt
make war, which is a thing that may prove of ill consequence if not
done by wise counsel. [2.] For the securing of the public peace: In the
multitude of counsellors there is safety, for one may foresee the
danger, and discern the advantages, which another cannot. In our
spiritual conflicts we need wisdom, for our enemy is subtle.
The Malicious and the Scornful.
7 Wisdom is too high for a fool: he openeth not his mouth in the gate.
8 He that deviseth to do evil shall be called a mischievous person.
9 The thought of foolishness is sin: and the scorner is an abomination
to men.
Here is the description, 1. Of a weak man: Wisdom is too high for him;
he thinks it so, and therefore, despairing to attain it, he will take
no pains in the pursuit of it, but sit down content without it. And
really it is so; he has not capacity for it, and therefore the
advantages he has for getting it are all in vain to him. It is no easy
thing to get wisdom; those that have natural parts good enough, yet if
they be foolish, that is, if they be slothful and will not take pains,
if they be playful and trifling, and given to their pleasures, if they
be viciously inclined and keep bad company, it is too high for them;
they are not likely to reach it. And, for want of it, they are unfit
for the service of their country: They open not their mouth in the
gate; they are not admitted into the council or magistracy, or, if they
are, they are dumb statues, and stand for cyphers; they say nothing,
because they have nothing to say, and they know that if they should
offer any thing it would not be heeded, nay, it would be hissed at. Let
young men take pains to get wisdom, that they may be qualified for
public business, and do it with reputation. 2. Of a wicked man, who is
not only despised as a fool is, but detested. Two sorts of wicked men
are so:--(1.) Such as are secretly malicious. Though they speak
courteously and conduct themselves plausibly, they devise to do evil,
are contriving to do an ill turn to those they bear a grudge to, or
have an envious eye at. He that does so shall be called a mischievous
person, or a master of mischief, which perhaps was then a common name
of reproach; he shall be branded as an inventor of evil things (Rom. i.
30), or if any mischief be done, he shall be suspected as the author of
it, or at least accessory to it. This devising evil is the thought of
foolishness, v. 9. It is made light of, and turned off with a jest, as
only a foolish thing, but really it is sin, it is exceedingly sinful;
you cannot call it by a worse name than to call it sin. It is bad to do
evil, but it is worse to devise it; for that has in it the subtlety and
poison of the old serpent. But it may be taken more generally. We
contract guilt, not only by the act of foolishness, but by the thought
of it, though it go no further; the first risings of sin in the heart
are sin, offensive to God, and must be repented of or we are undone.
Not only malicious, unclean, proud thoughts, but even foolish thoughts,
are sinful thoughts. If vain thoughts lodge in the heart, they defile
it (Jer. iv. 14), which is a reason why we should keep our hearts with
all diligence, and harbour no thoughts there which cannot give a good
account of themselves, Gen. vi. 5. (2.) Such as are openly abusive: The
scorner, who gives ill-language to every body, takes a pleasure in
affronting people and reflecting upon them, is an abomination to men;
none that have any sense of honour and virtue will care to keep company
with him. The seat of the scornful is the pestilential chair (as the
LXX. calls it, Ps. i. 1), which no wise man will come near, for fear of
taking the infection. Those that strive to make others odious do but
make themselves so.
10 If thou faint in the day of adversity, thy strength is small.
Note, 1. In the day of adversity we are apt to faint, to droop and be
discouraged, to desist from our work, and to despair of relief. Our
spirits sink, and then our hands hang down and our knees grow feeble,
and we become unfit for anything. And often those that are most
cheerful when they are well droop most, and are most dejected, when any
thing ails them. 2. This is an evidence that our strength is small, and
is a means of weakening it more. "It is a sign that thou art not a man
of any resolution, any firmness of thought, any consideration, any
faith (for that is the strength of a soul), if thou canst not bear up
under an afflictive change of thy condition." Some are so feeble that
they can bear nothing; if a trouble does but touch them (Job iv. 5),
nay, if it does but threaten them, they faint immediately and are ready
to give up all for gone; and by this means they render themselves unfit
to grapple with their trouble and unable to help themselves. Be of good
courage therefore, and God shall strengthen thy heart.
Pleasure and Advantages of Wisdom.
11 If thou forbear to deliver them that are drawn unto death, and those
that are ready to be slain; 12 If thou sayest, Behold, we knew it
not; doth not he that pondereth the heart consider it? and he that
keepeth thy soul, doth not he know it? and shall not he render to every
man according to his works?
Here is, 1. A great duty required of us, and that is to appear for the
relief of oppressed innocency. If we see the lives or livelihoods of
any in danger of being taken away unjustly, we ought to bestir
ourselves all we can to save them, by disproving the false accusations
on which they are condemned and seeking out proofs of their innocency.
Though the persons be not such as we are under any particular
obligation to, we must help them, out of a general zeal for justice. If
any be set upon by force and violence, and it be in our power to rescue
them, we ought to do it. Nay, if we see any through ignorance exposing
themselves to danger, or fallen in distress, as travellers upon the
road, ships at sea, or any the like, it is our duty, though it be with
peril to ourselves, to hasten with help to them and not forbear to
deliver them, not to be slack, or remiss, or indifferent, in such a
case. 2. An answer to the excuse that is commonly make for the omission
of this duty. Thou wilt say, "Behold, we knew it not; we were not aware
of the imminency of the danger the person was in; we could not be sure
that he was innocent, nor did we know how to prove his innocence, nor
which way to do any thing in favour of him, else we would have helped
him." Now, (1.) It is easy to make such an excuse as this, sufficient
to avoid the censures of men, for perhaps they cannot disprove us when
we say, We knew it not, or, We forgot; and the temptation to tell a lie
for the excusing of a fault is very strong when we know that it is
impossible to be disproved, the truth lying wholly in our own breast,
as when we say, We thought so and so, and really designed it, which no
one is conscious of but ourselves. (2.) It is not so easy with such
excuses to evade the judgment of God; and to the discovery of that we
lie open and by the determination of that we must abide. Now, [1.] God
ponders the heart and keeps the soul; he keeps an eye upon it, observes
all the motions of it; its most secret thoughts and intents are all
naked and open before him. It is his prerogative to do so, and that in
which he glories. Jer. xvii. 10, I the Lord search the heart. He keeps
the soul, holds it in life. This is a good reason why we should be
tender of the lives of others, and do all we can to preserve them,
because our lives have been precious in the sight of God and he has
graciously kept them. [2.] He knows and considers whether the excuse we
make be true or no, whether it was because we did not know it or
whether the true reason was not because we did not love our neighbour
as we ought, but were selfish, and regardless both of God and man. Let
this serve to silence all our frivolous pleas, by which we think to
stop the mouth of conscience when it charges us with the omission of
plain duty: Does not he that ponders the heart consider it? [3.] He
will judge us accordingly. As his knowledge cannot be imposed upon, so
his justice cannot be biassed, but he will render to every man
according to his works, not only the commission of evil works, but the
omission of good works.
13 My son, eat thou honey, because it is good; and the honeycomb, which
is sweet to thy taste: 14 So shall the knowledge of wisdom be unto
thy soul: when thou hast found it, then there shall be a reward, and
thy expectation shall not be cut off.
We are here quickened to the study of wisdom by the consideration both
of the pleasure and the profit of it. 1. It will be very pleasant. We
eat honey because it is sweet to the taste, and upon that account we
call it good, especially that which runs first from the honey-comb.
Canaan was said to flow with milk and honey, and honey was the common
food of the country (Luke xxiv. 41, 42), even for children, Isa. vii.
15. Thus should we feed upon wisdom, and relish the good instructions
of it. Those that have tasted honey need no further proof that it is
sweet, nor can they by any argument be convinced of the contrary; so
those that have experienced the power of truth and godliness are
abundantly satisfied of the pleasure of both; they have tasted the
sweetness of them, and all the atheists in the world with their
sophistry, and the profane with their banter, cannot alter their
sentiments. 2. It will be very profitable. Honey may be sweet to the
taste and yet not wholesome, but wisdom has a future recompence
attending it, as well as a present sweetness in it. "Thou art permitted
to eat honey, and the agreeableness of it to thy taste invites thee to
it; but thou hast much more reason to relish and digest the precepts of
wisdom, for when thou hast found that, there shall be a reward; thou
shalt be paid for thy pleasure, while the servants of sin pay dearly
for their pains. Wisdom does indeed set thee to work, but there shall
be a reward; it does indeed raise great expectations in thee, but as
thy labour, so thy hope, shall not be in vain; thy expectation shall
not be cut off (ch. xxiii. 18), nay, it shall be infinitely outdone."
Cautions against Envy.
15 Lay not wait, O wicked man, against the dwelling of the righteous;
spoil not his resting place: 16 For a just man falleth seven times,
and riseth up again: but the wicked shall fall into mischief.
This is spoken, not so much by way of counsel to wicked men (they will
not receive instruction, ch. xxiii. 9), but rather in defiance of them,
for the encouragement of good people that are threatened by them. See
here, 1. The designs of the wicked against the righteous, and the
success they promise themselves in those designs. The plot is laid
deeply: They lay wait against the dwelling of the righteous, thinking
to charge some iniquity upon it, or compass some design against it;
they lie in wait at the door, to catch him when he stirs out, as
David's persecutors, Ps. lix. title. The hope is raised high; they
doubt not but to spoil his dwelling-place because he is weak and cannot
support it, because his condition is low and distressed, and he is
almost down already. All this is a fruit of the old enmity in the seed
of the serpent against the seed of the woman. The blood-thirsty hate
the upright. 2. The folly and frustration of these designs (1.) The
righteous man, whose ruin was expected, recovers himself. He falls
seven times into trouble, but, by the blessing of God upon his wisdom
and integrity, he rises again, sees through his troubles and sees
better times after them. The just man falls, sometimes falls seven
times perhaps, into sin, sins of infirmity, through the surprise of
temptation; but he rises again by repentance, finds mercy with God, and
regains his peace. (2.) The wicked man, who expected to see his ruin
and to help it forward, is undone. He falls into mischief; his sins and
his troubles are his utter destruction.
17 Rejoice not when thine enemy falleth, and let not thine heart be
glad when he stumbleth: 18 Lest the Lord see it, and it displease
him, and he turn away his wrath from him.
Here, 1. The pleasure we are apt to take in the troubles of an enemy is
forbidden us. If any have done us an ill turn, or if we bear them
ill-will only because they stand in our light or in our way, when any
damage comes to them (suppose they fall), or any danger (suppose they
stumble), our corrupt hearts are too apt to conceive a secret delight
and satisfaction in it--Aha! so would we have it; they are entangled;
the wilderness has shut them in--or, as Tyrus said concerning Jerusalem
(Ezek. xxvi. 2) I shall be replenished, now she is laid waste. "Men
hope in the ruin of their enemies or rivals to wreak their revenge or
to find their account; but be not thou so inhuman; rejoice not when the
worst enemy thou hast falls." There may be a holy joy in the
destruction of God's enemies, as it tends to the glory of God and the
welfare of the church (Ps. lviii. 10); but in the ruin of our enemies,
as such, we must by no means rejoice; on the contrary, we must weep
even with them when they weep (as David, Ps. xxxv. 13, 14), and that in
sincerity, not so much as letting our hearts be secretly glad at their
calamities. 2. The provocation which that pleasure gives to God is
assigned as the reason of that prohibition: The Lord will see it,
though it be hidden in the heart only, and it will displease him, as it
will displease a prudent father to see one child triumph in the
correction of another, which he ought to tremble at, and take warning
by, not knowing how soon it may be his own case, he having so often
deserved it. Solomon adds an argument ad hominem--addressed to the
individual: "Thou canst not do a greater kindness to thy enemy, when he
has fallen, than to rejoice in it; for them, to cross thee and vex
thee, God will turn his wrath from him; for, as the wrath of man works
not the righteousness of God, so the righteousness of God was never
intended to gratify the wrath of man, and humour his foolish passions;
rather than seem to do that he will adjourn the execution of his wrath:
nay, it is implied that when he turns his wrath from him he will turn
it against thee and the cup of trembling shall be put into thy hand."
19 Fret not thyself because of evil men, neither be thou envious at the
wicked; 20 For there shall be no reward to the evil man; the candle
of the wicked shall be put out.
Here, 1. He repeats the caution he had before given against envying the
pleasures and successes of wicked man in their wicked ways. This he
quotes from his father David, Ps. xxxvii. 1. We must not in any case
fret ourselves, or make ourselves uneasy, whatever God does in his
providence how disagreeable soever it is to our sentiments, interests,
and expectations, we must acquiesce in it. Even that which grieves us
must not fret us; nor must our eye be evil against any because God is
good. Are we more wise or just than he? If wicked people prosper, we
must not therefore incline to do as they do. 2. He gives a reason for
this caution, taken from the end of that way which wicked man walk in.
Envy not their prosperity; for, (1.) There is no true happiness in it:
Thee shall be no reward to the evil man; his prosperity only serves for
his present subsistence; these are all the good things he must ever
expect: there is none intended him in the world of retribution. He has
his reward, Matt. vi. 2. He shall have none. Those are not to be envied
that have their portion in this life and must out-live it, Ps. xvii.
14. (2.) There is no continuance in it; their candle shines brightly,
but it shall presently be put out, and a final period put to all their
comforts, Job xxi. 14; Ps. xxxvii. 1, 2.
Counsel to Magistrates.
21 My son, fear thou the Lord and the king: and meddle not with them
that are given to change: 22 For their calamity shall rise suddenly;
and who knoweth the ruin of them both?
Note, 1. Religion and loyalty must go together. As men, it is our duty
to honour our Creator, to worship and reverence him, and to be always
in his fear; as members of a community, incorporated for mutual
benefit, it is our duty to be faithful and dutiful to the government
God has set over us, Rom. xiii. 1, 2. Those that are truly religious
will be loyal, in conscience towards God; the godly in the land will be
the quiet in the land; and those are not truly loyal, or will be so no
longer than is for their interest, that are not religious. How should
he be true to his prince that is false to his God? And, if they come in
competition, it is an adjudged case, we must obey God rather than men.
2. Innovations in both are to be dreaded. Have nothing to do, he does
not say, with those that change, for there may be cause to change for
the better, but those that are given to change, that affect change for
change-sake, out of a peevish discontent with that which is and a
fondness for novelty, or a desire to fish in troubled waters: Meddle
not with those that are given to change either in religion or in a
civil government; come not into their secret; join not with them in
their cabals, nor enter into the mystery of their iniquity. 3. Those
that are of restless, factious, turbulent spirits, commonly pull
mischief upon their own heads ere they are aware: Their calamity shall
rise suddenly. Though they carry on their designs with the utmost
secresy, they will be discovered, and brought to condign punishment,
when they little think of it. Who knows the time and manner of the ruin
which both God and the king will bring on their contemners, both on
them and those that meddle with them?
23 These things also belong to the wise. It is not good to have respect
of persons in judgment. 24 He that saith unto the wicked, Thou art
righteous; him shall the people curse, nations shall abhor him: 25
But to them that rebuke him shall be delight, and a good blessing shall
come upon them. 26 Every man shall kiss his lips that giveth a right
answer.
Here are lessons for wise men, that is, judges and princes. As subjects
must do their duty, and be obedient to magistrates, so magistrates must
do their duty in administering justice to their subjects, both in pleas
of the crown and causes between party and party. These are lessons for
them. 1. They must always weigh the merits of a cause, and not be
swayed by any regard, one way or other, to the parties concerned: It is
not good in itself, nor can it ever do well, to have respect of persons
in judgment; the consequences of it cannot but be the perverting of
justice and doing wrong under colour of law and equity. A good judge
will know the truth, not know faces, so as to countenance a friend and
help him out in a bad cause, or so much as omit any thing that can be
said or done in favour of a righteous cause, when it is the cause of an
enemy. 2. They must never connive at or encourage wicked people in
their wicked practices. Magistrates in their places, and ministers in
theirs, are to deal faithfully and the wicked man, though he be a great
man or a particular friend, to convict him of his wickedness, to show
him what will be in the end thereof, to discover him to others, that
they may avoid him. But if those whose office it is thus to show people
their transgressions palliate them and connive at them, if they excuse
the wicked man, much more if they prefer him and associate with him
(which is, in effect, to say, Thou art righteous), they shall justly be
looked upon as enemies to the public peace and welfare, which they
ought to advance, and the people shall curse them and cry out shame on
them; and even those of other nations shall abhor them, as base
betrayers of their trust. 3. They must discountenance and give check to
all fraud, violence, injustice, and immorality; and, though thereby
they may disoblige a particular person, yet they will recommend
themselves to the favour of God and man. Let magistrates and ministers,
and private persons too that are capable of doing it, rebuke the
wicked, that they may bring them to repentance or put them to shame,
and they shall have the comfort of it in their own bosoms: To them
shall be delight, when their consciences witness for them that they
have been witnesses for God; and a good blessing shall come upon them,
the blessing of God and good men; they shall be deemed religion's
patrons and their country's patriots. See ch. xxviii. 23. 4. They must
always give judgment according to equity (v. 26); they must give a
right answer, that is, give their opinion and pass sentence according
to law and them true merits of the cause; and every one shall kiss his
lips that does so, that is, shall love and honour him, and be subject
to his orders, for there is a kiss of allegiance as well as of
affection. He that in common conversation likewise speaks pertinently
and with sincerity recommends himself to his company and is beloved and
respected by all.
27 Prepare thy work without, and make it fit for thyself in the field;
and afterwards build thine house.
This is a rule of prudence in the management of household affairs; for
all good men should be good husbands, and manage with discretion, which
would prevent a great deal of sin, and trouble, and disgrace to their
profession. 1. We must prefer necessaries before conveniences, and not
lay that out for show which should be expended for the support of the
family. We must be contented with a mean cottage for a habitation,
rather than want, or go in debt for, food convenient. 2. We must not
think of building till we can afford it: "First apply thyself to thy
work without in the field; let thy ground be put into good order; look
after thy husbandry, for it is that by which thou must get; and, when
thou hast got well by that, then, and not till then, thou mayest think
of rebuilding and beautifying thy house, for that is it upon which, and
in which, thou wilt have occasion to spend." Many have ruined their
estates and families by laying out money on that which brings nothing
in, beginning to build when they were not able to finish. Some
understand it as advice to young men not to marry (for by that the
house is built) till they have set up in the world, and not wherewith
to maintain a wife and children comfortably. 3. When we have any great
design on foot it is wisdom to take it before us, and make the
necessary preparations, before we fall to work, that, when it is begun,
it may not stand still for want of materials. Solomon observed this
rule himself in building the house of God; all was made ready before it
was brought to the ground, 1 Kings vi. 7.
28 Be not a witness against thy neighbour without cause; and deceive
not with thy lips. 29 Say not, I will do so to him as he hath done to
me: I will render to the man according to his work.
We are here forbidden to be in any thing injurious to our neighbour,
particularly in and by the forms of law, either, 1. As a witness:
"Never bear a testimony against any man without cause, unless what thou
sayest thou knowest to be punctually true and thou hast a clear call to
testify it. Never bear a false testimony against any one;" for it
follows, "Deceive not with thy lips; deceive not the judge and jury,
deceive not those whom thou conversest with, into an ill opinion of thy
neighbour. When thou speakest of thy neighbour do not only speak that
which is true, but take heed lest, in the manner of thy speaking, thou
insinuate any thing that is otherwise and so shouldst deceive by
innuendos or hyperboles." Or, 2. As a plaintiff or prosecutor. If there
be occasion to bring an action or information against thy neighbour,
let it not be from a spirit of revenge. "Say not, I am resolved I will
be even with him: I will do so to him as he had done to me." Even a
righteous cause becomes unrighteous when it is thus prosecuted with
malice. Say not, I will render to the man according to his work, and
make him pay dearly for it; for it is God's prerogative to do so, and
we must leave it to him, and not step into his throne, or take his work
out of his hands. If we will needs be our own carvers, and judges in
our own cause, we forfeit the benefit of an appeal to God's tribunal;
therefore we must not avenge ourselves, because he has said, Vengeance
is mine.
The Vineyard of the Slothful.
30 I went by the field of the slothful, and by the vineyard of the man
void of understanding; 31 And, lo, it was all grown over with thorns,
and nettles had covered the face thereof, and the stone wall thereof
was broken down. 32 Then I saw, and considered it well: I looked upon
it, and received instruction. 33 Yet a little sleep, a little
slumber, a little folding of the hands to sleep: 34 So shall thy
poverty come as one that travelleth; and thy want as an armed man.
Here is, 1. The view which Solomon took of the field and vineyard of
the slothful man. He did not go on purpose to see it, but, as he passed
by, observing the fruitfulness of the ground, as it is very proper for
travellers to do, and his subjects' management of their land, as it is
very proper for magistrates to do, he cast his eye upon a field and a
vineyard unlike all the rest; for, though the soil was good, yet there
was nothing growing in them but thorns and nettles, not here and there
one, but they were all overrun with weeds; and, if there had been any
fruit, it would have been eaten up by the beasts, for there was no
fence: The stone-wall was broken down See the effects of that curse
upon the ground (Gen. iii. 18), "Thorns and thistles shall it bring
forth unto thee, and nothing else unless thou take pains with it." See
what a blessing to the world the husbandman's calling is, and what a
wilderness this earth, even Canaan itself, would be without it. The
king himself is served of the field, but he would be ill served if God
did not teach the husbandman discretion and diligence to clear the
ground, plant it, sow it, and fence it. See what a great difference
there is between some and others in the management even of their
worldly affairs, and how little some consult their reputation, not
caring though they proclaim their slothfulness, in the manifest effects
of it, to all that pass by, shamed by their neighbour's diligence. 2.
The reflections which he made upon it. He paused a little and
considered it, looked again upon it, and received instruction. He did
not break out into any passionate censures of the owner, did not call
him any ill names, but he endeavoured himself to get good by the
observation and to be quickened by it to diligence. Note, Those that
are to give instruction to others must receive instruction themselves,
and instruction may be received, not only from what we read and hear,
but from what we see, not only from what we see of the works of God,
but from what we see of the manners of man, not only from men's good
manners, but from their evil manners. Plutarch relates a saying of Cato
Major, "That wise men profit more by fools than fools by wise men; for
wise men will avoid the faults of fools, but fools will not imitate the
virtues of wise men." Solomon reckoned that he received instruction by
this sight, though it did not suggest to him any new notion or lesson,
but only put him in mind of an observation he himself had formerly
made, both of the ridiculous folly of the sluggard (who, when he has
needful work to do, lies dozing in bed and cries, Yet a little sleep, a
little slumber, and still it will be a little more, till he has slept
his eyes out, and, instead of being fitted by sleep for business, as
wise men are, he is dulled, and stupefied, and made good for nothing)
and of certain misery that attends him: his poverty comes as one that
travels; it is constantly coming nearer and nearer to him, and will be
upon him speedily, and want seizes him as irresistibly as an armed man,
a highwayman that will strip him of all he has. Now this is applicable,
not only to our worldly business, to show what a scandalous thing
slothfulness in that is, and how injurious to the family, but to the
affairs of our souls. Note, (1.) Our souls are our fields and
vineyards, which we are every one of us to take care of, to dress, and
to keep. They are capable of being improved with good husbandry; that
may be got out of them which will be fruit abounding to our account. We
are charged with them, to occupy them till our Lord come; and a great
deal of care and pains it is requisite that we should take about them.
(2.) These fields and vineyards are often in a very bad state, not only
no fruit brought forth, but all overgrown with thorns and nettles
(scratching, stinging, inordinate lusts and passions, pride,
covetousness, sensuality, malice, those are the thorns and nettles, the
wild grapes, which the unsanctified heart produces), no guard kept
against the enemy, but the stone-wall broken down, and all lies in
common, all exposed. (3.) Where it is thus it is owing to the sinner's
own slothfulness and folly. He is a sluggard, loves sleep, hates
labour; and he is void of understanding, understands neither his
business nor his interest; he is perfectly besotted. (4.) The issue of
it will certainly be the ruin of the soul and all its welfare. It is
everlasting want that thus comes upon it as an armed man. We know the
place assigned to the wicked and slothful servant.
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P R O V E R B S
CHAP. XXV.
Pleasures and Advantages of Wisdom.
1 These are also proverbs of Solomon, which the men of Hezekiah king of
Judah copied out.
This verse is the title of this latter collection of Solomon's
proverbs, for he sought out and set in order many proverbs, that by
them he might be still teaching the people knowledge, Eccl. xii. 9.
Observe, 1. The proverbs were Solomon's, who was divinely inspired to
deliver, for the use of the church, these wise and weighty sentences;
we have had many, but still there are more. Yet herein Christ is
greater than Solomon, for if we had all upon record that Christ said,
and did, that was instructive, the world could not contain the books
that would be written, John xxi. 25. 2. The publishers were Hezekiah's
servants, who, it is likely, herein acted as his servants, being
appointed by him to do this good service to the church, among other
good offices that he did in the law and in the commandments, 2 Chron.
xxxi. 21. Whether he employed the prophets in this work, as Isaiah,
Hosea, or Micah, who lived in his time, or some that were trained up in
the schools of the prophets, or some of the priests and Levites, to
whom we find him giving a charge concerning divine things (2 Chron.
xxix. 4), or (as the Jews think) his princes and ministers of state,
who were more properly called his servants, is not certain; if the work
was done by Eliakim, and Joah, and Shebna, it was no diminution to
their character. They copied out these proverbs from the records of
Solomon's reign, and published them as an appendix to the former
edition of this book. It may be a piece of very good service to the
church to publish other man's works that have lain hidden in obscurity,
perhaps a great while. Some think they culled these out of the 3000
proverbs which Solomon spoke (1 Kings iv. 32), leaving out those that
were physical, and that pertained to natural philosophy, and preserving
such only as were divine and moral; and in this collection some observe
that special regard was had to those observations which concern kings
and their administration.
Prudential Maxims.
2 It is the glory of God to conceal a thing: but the honour of kings is
to search out a matter. 3 The heaven for height, and the earth for
depth, and the heart of kings is unsearchable.
Here is, 1. An instance given of the honour of God: It is his glory to
conceal a matter. He needs not search into any thing, for he perfectly
knows every thing by a clear and certain view, and nothing can be
hidden from him; and yet his own way is in the sea and his path in the
great waters. There is an unfathomable depth in his counsels, Rom. xi.
33. It is but a little portion that is heard of him. Clouds and
darkness are round about him. We see what he does, but we know not the
reasons. Some refer it to the sins of men; it is his glory to pardon
sin, which is covering it, not remembering it, not mentioning it; his
forbearance, which he exercises towards sinners, is likewise his
honour, in which he seems to keep silence and take no notice of the
matter. 2. A double instance of the honour of kings:--(1.) It is God's
glory that he needs not search into a matter, because he knows it
without search; but it is the honour of kings, with a close application
of mind, and by all the methods of enquiry, to search out the matters
that are brought before them, to take pains in examining offenders,
that they may discover their designs and bring to light the hidden
works of darkness, not to give judgment hastily or till they have
weighed things, nor to leave it wholly to others to examine things, but
to see with their own eyes. (2.) It is God's glory that he cannot
himself be found out by searching, and some of that honour is devolved
upon kings, wise kings, that search out matters; their hearts are
unsearchable, like the height of heaven or the depth of the earth,
which we may guess at, but cannot measure. Princes have their arcana
imperii--state secrets, designs which are kept private, and reasons of
state, which private persons are not competent judges of, and therefore
ought not to pry into. Wise princes, when they search into a matter,
have reaches which one would not think of, as Solomon, when he called
of a sword to divide the living child with, designing thereby to
discover the true mother.
4 Take away the dross from the silver, and there shall come forth a
vessel for the finer. 5 Take away the wicked from before the king,
and his throne shall be established in righteousness.
This shows that the vigorous endeavour of a prince to suppress vice,
and reform the manners of his people, is the most effectual way to
support his government. Observe, 1. What the duty of magistrates is: To
take away the wicked, to use their power for the terror of evil works
and evil workers, not only to banish those that are vicious and profane
from their presence, and forbid them the court, but so to frighten them
and restrain them that they may not spread the infection of their
wickedness among their subjects. This is called taking away the dross
from the silver, which is done by the force of fire. Wicked people are
the dross of a nation, the scum of the country, and, as such, to be
taken away. If men will not take them away, God will, Ps. cxix. 119. If
the wicked be taken away from before the king, if he abandon them and
show his detestation of their wicked courses, it will go far towards
the disabling of them to do mischief. The reformation of the court will
promote the reformation of the kingdom, Ps. ci. 3, 8. 2. What the
advantage will be of their doing this duty. (1.) It will be the
bettering of the subjects; they shall be made like silver refined, fit
to be made vessels of honour. (2.) It will be the settling of the
prince. His throne shall be established in this righteousness, for God
will bless his government, the people will be pliable to it, and so it
will become durable.
6 Put not forth thyself in the presence of the king, and stand not in
the place of great men: 7 For better it is that it be said unto thee,
Come up hither; than that thou shouldest be put lower in the presence
of the prince whom thine eyes have seen.
Here we see, 1. That religion is so far from destroying good manners
that it reaches us to behave ourselves lowly and reverently towards our
superiors, to keep our distance, and give place to those to whom it
belongs "Put not forth thyself rudely and carelessly in the king's
presence, or in the presence of great men; do not compare with them"
(so some understand it); "do not vie with them in apparel, furniture,
gardens, house-keeping, or retinue, for that is an affront to them and
will waste thy own estate." 2. That religion teaches us humility and
self-denial, which is a better lesson than that of good manners: "Deny
thyself the place thou art entitled to; covet not to make a fair show,
nor air at preferment, nor thrust thyself into the company of those
that are above thee; be content in a low sphere if that is it which God
has allotted to thee." The reason he gives is because this is really
the way to advancement, as our Saviour shows in a parable that seems to
be borrowed from this, Luke xiv. 9. Not that we must therefore pretend
modesty and humility, and make a stratagem of it, for the courting of
honour, but therefore we must really be modest and humble, because God
will put honour on such and so will men too. It is better, more for a
man's satisfaction and reputation, to be advanced above his pretensions
and expectations, than to be thrust down below them, in the presence of
the prince, whom it was a great piece of honour to be admitted to the
sight of and a great piece of presumption to look upon without leave.
8 Go not forth hastily to strive, lest thou know not what to do in the
end thereof, when thy neighbour hath put thee to shame. 9 Debate thy
cause with thy neighbour himself; and discover not a secret to another:
10 Lest he that heareth it put thee to shame, and thine infamy turn
not away.
I. Here is good counsel given about going to law:--1. "Be not hasty in
bringing an action, before thou hast thyself considered it, and
consulted with thy friends about it: Go not forth hastily to strive; do
not send for a writ in a passion, or upon the first appearance of right
on thy side, but weigh the matter deliberately, because we are apt to
be partial in our own cause; consider the certainty of the expenses and
the uncertainty of the success, how much care and vexation it will be
the occasion of, and, after all, the cause may go against thee; surely
then thou shouldst not go forth hastily to strive." 2. "Bring not an
action before thou hast tried to end the matter amicably ( v. 9):
Debate thy cause with thy neighbour privately, and perhaps you will
understand one another better and see that there is no occasion to go
to law." In public quarrels the war that must at length end might
better have been prevented by a treaty of peace, and a great deal of
blood and treasure spared. It is so in private quarrels: "Sue not thy
neighbour as a heathen man and a publican until thou hast told him his
fault between thee and him alone, and he has refused to refer the
matter, or to come to an accommodation. Perhaps the matter in variance
is a secret, not fit to be divulged to any, much less to be brought
upon the stage before the country; and therefore end it privately, that
it may not be discovered." Reveal not the secret of another, so some
read it. "Do not, in revenge, to disgrace thy adversary, disclose that
which should be kept private and which does not at all belong to the
cause."
II. Two reasons he gives why we should be thus cautious in going to
law:--1. "Because otherwise the cause will be in danger of going
against thee, and thou wilt not know what to do when the defendant has
justified himself in what thou didst charge upon him, and made it out
that thy complaint was frivolous and vexatious and that thou hadst no
just cause of action, and so put thee to shame, non-suit thee, and
force thee to pay costs, all which might have been prevented by a
little consideration." 2. "Because it will turn very much to thy
reproach if thou fall under the character of being litigious. Not only
the defendant himself (v. 8), but he that hears the cause tried will
put thee to shame, will expose thee as a man of no principle, and thy
infamy will not turn away; thou wilt never retrieve thy reputation."
Instructive Similes.
11 A word fitly spoken is like apples of gold in pictures of silver.
12 As an earring of gold, and an ornament of fine gold, so is a wise
reprover upon an obedient ear.
Solomon here shows how much it becomes a man, 1. To speak pertinently:
A word upon the wheels, that runs well, is well-circumstanced, in
proper time and place--instruction, advice, or comfort, given
seasonably, and in apt expressions, adapted to the case of the person
spoken to and agreeing with the character of the person speaking--is
like golden balls resembling apples, or like true apples of a golden
colour (golden rennets), or perhaps gilded, as sometimes we have gilded
laurels, and those embossed in pictures of silver, or rather brought to
table in a silver network basket, or in a silver box of that which we
call filigree--work, through which the golden apples might be seen.
Doubtless in was some ornament of the table, then well known. As that
was very pleasing to the eye, so is a word fitly spoken to the ear. 2.
Especially to give a reproof with discretion, and so as to make it
acceptable. If it be well given, by a wise reprover, and well taken, by
an obedient ear, it is an earring of gold and an ornament of fine gold,
very graceful and well becoming both the reprover and the reproved;
both will have their praise, the reprover for giving it so prudently
and the reproved for taking it so patiently and making a good use of
it. Others will commend them both, and they will have satisfaction in
each other; he who gave the reproof is pleased that it had the desired
effect, and he to whom it was given has reason to be thankful for it as
a kindness. That is well given, we say, that is well taken; yet it does
not always prove that that is well taken which is well given. It were
to be wished that a wise reprover should always meet with an obedient
ear, but often it is not so.
13 As the cold of snow in the time of harvest, so is a faithful
messenger to them that send him: for he refresheth the soul of his
masters.
See here, 1. What ought to be the care of a servant, the meanest that
is sent on an errand and entrusted with any business, much more the
greatest, the agent and ambassador of a prince; he ought to be faithful
to him that sends him, and to see to it that he do not, by mistake or
with design, falsify his trust, and that he be in nothing that lies in
his power wanting to his master's interest. Those that act as factors,
by commission, ought to act as carefully as for themselves. 2. How much
this will be the satisfaction of the master; it will refresh his soul
as much as ever the cold of snow (which is hot countries they preserve
by art all the year round) refreshed the labourers in the harvest, that
bore the burden and heat of the day. The more important the affair was,
and the more fear of its miscarrying, the more acceptable is the
messenger, if he have managed it successfully and well. A faithful
minister, Christ's messenger, should be thus acceptable to us (Job
xxxiii. 23); however, he will be a sweet savour to God, 2 Cor. ii. 15.
14 Whoso boasteth himself of a false gift is like clouds and wind
without rain.
He may be said to boast of a false gift, 1. Who pretends to have
received or given that which he never had, which he never gave, makes a
noise of his great accomplishments and his good services, but it is all
false; he is not what he pretends to be. Or, 2. Who promises what he
will give and what he will do, but performs nothing, who raises
people's expectations of the mighty things he will do for his country,
for his friends, what noble legacies he will leave, but either he has
not wherewithal to do what he says or he never designs it. Such a one
is like the morning-cloud, that passes away, and disappoints those who
looked for rain from it to water the parched ground (Jude 12), clouds
without water.
Miscellaneous Maxims.
15 By long forbearing is a prince persuaded, and a soft tongue breaketh
the bone.
Two things are here recommended to us, in dealing with others, as
likely means to gain our point:--1. Patience, to bear a present heat
without being put into a heat by it, and to wait for a fit opportunity
to offer our reasons and to give persons time to consider them. By this
means even a prince may be persuaded to do a thing which he seemed very
averse to, much more a common person. That which is justice and reason
now will be so another time, and therefore we need not urge them with
violence now, but wait for a more convenient season. 2. Mildness, to
speak without passion or provocation: A soft tongue breaks the bone; it
mollifies the roughest spirits and overcomes those that are most
morose, like lightning, which, they say, has sometimes broken the bone,
and yet not pierced the flesh. Gideon with a soft tongue pacified the
Ephraimites and Abigail turned away David's wrath. Hard words, we say,
break no bones, and therefore we should bear them patiently; but, it
seems, soft words do, and therefore we should, on all occasions, give
them prudently.
16 Hast thou found honey? eat so much as is sufficient for thee, lest
thou be filled therewith, and vomit it.
Here, 1. We are allowed a sober and moderate use of the delights of
sense: Hast thou found honey? It is not forbidden fruit to thee, as it
was to Jonathan; thou mayest eat of it with thanksgiving to God, who,
having created things grateful to our senses, has given us leave to
make use of them. Eat as much as is sufficient, and no more. Enough is
as good as a feast. 2. We are cautioned to take heed of excess. We must
use all pleasures as we do honey, with a check upon our appetite, lest
we take more than does us good and make ourselves sick with it. We are
most in danger of surfeiting upon that which is most sweet, and
therefore those that fare sumptuously every day have need to watch over
themselves, lest their hearts be at any time overcharged. The pleasures
of sense lose their sweetness by the excessive use of them and become
nauseous, as honey, which turns sour in the stomach; it is therefore
our interest, as well as our duty, to use them with sobriety.
17 Withdraw thy foot from thy neighbour's house; lest he be weary of
thee, and so hate thee.
Here he mentions another pleasure which we must not take too much of,
that of visiting our friends, the former for fear of surfeiting
ourselves, this for fear of surfeiting our neighbour. 1. It is a piece
of civility to visit our neighbours sometimes, to show our respect to
them and concern for them, and to cultivate and improve mutual
acquaintance and love, and that we may have both the satisfaction and
advantage of their conversation. 2. It is wisdom, as well as good
manners, not to be troublesome to our friends in our visiting them, not
to visit too often, nor stay too long, nor contrive to come at
meal-time, nor make ourselves busy in the affairs of their families;
hereby we make ourselves cheap, mean, and burdensome. Thy neighbour,
who is thus plagued and haunted with thy visits, will be weary of thee
and hate thee, and that will be the destruction of friendship which
should have been the improvement of it. Post tres sæpe dies piscis
vilescit et hospes--After the third day fish and company become
distasteful. Familiarity breeds contempt. Nulli te facias nimis
sodalem--Be not too intimate with any. He that sponges upon his friend
loses him. How much better a friend then is God than any other friend;
for we need not withdraw our foot from his house, the throne of his
grace (ch. viii. 34); the oftener we come to him the better and the
more welcome.
18 A man that beareth false witness against his neighbour is a maul,
and a sword, and a sharp arrow.
Here, 1. The sin condemned is bearing false witness against our
neighbour, either in judgment or in common conversation, contrary to
the law of the ninth commandment. 2. That which it is here condemned
for is the mischievousness of it; it is in its power to ruin not only
men's reputation, but their lives, estates, families, all that is dear
to them. A false testimony is every thing that is dangerous; it is a
maul (or club to knock a man's brains out with), a flail, which there
is no fence against; it is a sword to wound near at hand and a sharp
arrow to wound at a distance; we have therefore need to pray, Deliver
my soul, O Lord! from lying lips, Ps. cxx. 2.
19 Confidence in an unfaithful man in time of trouble is like a broken
tooth, and a foot out of joint.
1. The confidence of an unfaithful man (so some read it) will be like a
broken tooth; his policy, his power, his interest, all that which he
trusted in to support him in his wickedness, will fail him in time of
trouble, Ps. lii. 7. 2. Confidence in an unfaithful man (so we read
it), in a man whom we thought trusty and therefore depended on, but who
proves otherwise; it proves not only unserviceable, but painful and
vexatious, like a broken tooth, or a foot out of joint, which, when we
put any stress upon it, not only fails us, but makes us feel from it,
especially in time of trouble, when we most expect help from it; it is
like a broken reed, Isa. xxxvi. 6. Confidence in a faithful God, in
time of trouble, will not prove thus; on him we may rest and in him
dwell at ease.
20 As he that taketh away a garment in cold weather, and as vinegar
upon nitre, so is he that singeth songs to an heavy heart.
1. The absurdity here censured is singing songs to a heavy heart. Those
that are in great sorrow are to be comforted by sympathizing with them,
condoling with them, and concurring in their lamentation. If we take
that method, the moving of our lips may assuage their grief (Job xvi.
5); but we take a wrong course with them if we think to relieve them by
being merry with them, and endeavouring to make them merry; for it adds
to their grief to see their friends so little concerned for them; it
puts them upon ripping up the causes of their grief, and aggravating
them, and makes them harden themselves in sorrow against the assaults
of mirth. 2. The absurdities this is compared to are, taking away a
garment from a man in cold weather, which makes him colder, and pouring
vinegar upon nitre, which, like water upon lime, puts it into a
ferment; so improper, so incongruous, is it to sing pleasant songs to
one that is of a sorrowful spirit. Some read it in a contrary sense: As
he that puts on a garment in cold weather warms the body, or as vinegar
upon nitre dissolves it, so he that sings songs of comfort to a person
in sorrow refreshes him and dispels his grief.
Forgiveness of Enemies.
21 If thine enemy be hungry, give him bread to eat; and if he be
thirsty, give him water to drink: 22 For thou shalt heap coals of
fire upon his head, and the Lord shall reward thee.
By this it appears that, however the scribes and Pharisees had
corrupted the law, not only the commandment of loving our brethren, but
even that of loving our enemies, was not only a new, but also an old
commandment, an Old-Testament commandment, though our Saviour has given
it to us with the new enforcement of his own great example in loving us
when we were enemies. Observe, 1. How we must express our love to our
enemies by the real offices of kindness, even those that are expensive
to ourselves and most acceptable to them: "If they be hungry and
thirsty, instead of pleasing thyself with their distress and contriving
how to cut off supplies from them, relieve them, as Elisha did the
Syrians that came to apprehend him," 2 King vi. 22. 2. What
encouragement we have to do so. (1.) It will be a likely means to win
upon them, and bring them over to be reconciled to us; we shall mollify
them as the refiner melts the metal in the crucible, not only by
putting it over the fire, but by heaping coals of fire upon it. The way
to turn an enemy into a friend is, to act towards him in a friendly
manner. If it do not gain him, it will aggravate his sin and
punishment, and heap the burning coals of God's wrath upon his head, as
rejoicing in his calamity may be an occasion of God's turning his wrath
from him, ch. xxiv. 17. (2.) However, we shall be no losers by our
self-denial: "Whether he relent towards thee or no, the Lord shall
reward thee; he shall forgive thee who thus showest thyself to be of a
forgiving spirit. He shall provide for thee when thou art in distress
(though thou hast been evil and ungrateful), as thou dost for thy
enemy; at least it shall be recompensed in the resurrection of the
just, when kindnesses done to our enemies shall be remembered as well
as those shown to God's friends."
Miscellaneous Maxims.
23 The north wind driveth away rain: so doth an angry countenance a
backbiting tongue.
Here see, 1. How we must discourage sin and witness against it, and
particularly the sin of slandering and backbiting; we must frown upon
it, and, by giving it an angry countenance, endeavour to put it out of
countenance. Slanders would not be so readily spoken as they are if
they were not readily heard; but good manners would silence the
slanderer if he saw that his tales displeased the company. We should
show ourselves uneasy if we heard a dear friend, whom we value,
evil-spoken of; the same dislike we should show of evil-speaking in
general. If we cannot otherwise reprove, we may do it by our looks. 2.
The good effect which this might probably have; who knows but it may
silence and drive away a backbiting tongue? Sin, if it be countenanced,
becomes daring, but, if it receive any check, it is so conscious of its
own shame that it becomes cowardly, and this sin in particular, for
many abuse those they speak of only in hopes to curry favour with those
they speak to.
24 It is better to dwell in the corner of the housetop, than with a
brawling woman and in a wide house.
This is the same with what he had said, ch. xxi. 9. Observe, 1. How
those are to be pitied that are unequally yoked, especially with such
as are brawling and contentious, whether husband or wife; for it is
equally true of both. It is better to be alone than to be joined to one
who, instead of being a meet-help, is a great hindrance to the comfort
of life. 2. How those may sometimes be envied that live in solitude; as
they want the comfort of society, so they are free from the vexation of
it. And as there are cases which give occasion to say, "Blessed is the
womb that has not borne," so there are which give occasion to say,
"Blessed is the man who was never married, but who lies like a servant
in a corner of the house-top."
25 As cold waters to a thirsty soul, so is good news from a far
country.
See here, 1. How natural it is to us to desire to hear good news from
our friends, and concerning our affairs at a distance. It is sometimes
with impatience that we expect to hear from abroad; our souls thirst
after it. But we should check the inordinateness of that desire; if it
be bad news, it will come too soon, if good, it will be welcome at any
time. 2. How acceptable such good news will be when it does come, as
refreshing as cold water to one that is thirsty. Solomon himself had
much trading abroad, as well as correspondence by his ambassadors with
foreign courts; and how pleasant it was to hear of the good success of
his negotiations abroad he well knew by experience. Heaven is a country
afar off; how refreshing is it to hear good news thence, both in the
everlasting gospel, which signified glad tidings, and in the witness of
the Spirit with our spirits that we are God's children.
26 A righteous man falling down before the wicked is as a troubled
fountain, and a corrupt spring.
It is here represented as a very lamentable thing, and a public
grievance, and of ill consequence to many, like the troubling of a
fountain and the corrupting of a spring, for the righteous to fall down
before the wicked, that is, 1. For the righteous to fall into sin in
the sight of the wicked--for them to do any thing unbecoming their
profession, which is told in Gath, and published in the streets of
Ashkelon, and in which the daughters of the Philistines rejoice. For
those that have been in reputation for wisdom and honour to fall from
their excellency, this troubles the fountains by grieving some, and
corrupts the springs by infecting others and emboldening them to do
likewise. 2. For the righteous to be oppressed, and run down, and
trampled upon, by the violence or subtlety of evil men, to be displaced
and thrust into obscurity, this is the troubling of the fountains of
justice and corrupting the very springs of government, ch. xxviii. 12,
28; xxix. 2. 3. For the righteous to be cowardly, to truckle to the
wicked, to be afraid of opposing his wickedness and basely to yield to
him, this is a reflection upon religion, a discouragement to good men,
and strengthens the hands of sinners in their sins, and so is like a
troubled fountain and a corrupt spring.
27 It is not good to eat much honey: so for men to search their own
glory is not glory.
I. Two things we must be graciously dead to:--1. To the pleasures of
sense, for it is not good to eat much honey; though it pleases the
taste, and, if eaten with moderation, is very wholesome, yet, if eaten
to excess, it becomes nauseous, creates bile, and is the occasion of
many diseases. It is true of all the delights of the children of men
that they will surfeit, but never satisfy, and they are dangerous to
those that allow themselves the liberal use of them. 2. To the praise
of man. We must not be greedy of that any more than of pleasure,
because, for men to search their own glory, to court applause and covet
to make themselves popular, is not their glory, but their shame; every
one will laugh at them for it; and the glory which is so courted is not
glory when it is got, for it is really no true honour to a man.
II. Some give another sense of this verse: To eat much honey is not
good, but to search into glorious and excellent things is a great
commendation, it is true glory; we cannot therein offend by excess.
Others thus: "As honey, though pleasant to the taste, if used
immoderately, oppresses the stomach, so an over-curious search into
things sublime and glorious, though pleasant to us, if we pry too far,
will overwhelm our capacities with a greater glory and lustre than they
can bear." Or thus: "You may be surfeited with eating too much honey,
but the last of glory, of their glory, the glory of the blessed, is
glory; it will be ever fresh, and never pall the appetite."
28 He that hath no rule over his own spirit is like a city that is
broken down, and without walls.
Here is, 1. The good character of a wise and virtuous man implied. He
is one that has rule over his own spirit; he maintains the government
of himself, and of his own appetites and passions, and does not suffer
them to rebel against reason and conscience. He has the rule of his own
thoughts, his desires, his inclinations, his resentments, and keeps
them all in good order. 2. The bad case of a vicious man, who has not
this rule over his own spirit, who, when temptations to excess in
eating or drinking are before him, has no government of himself, when
he is provoked breaks out into exorbitant passions, such a one is like
a city that is broken down and without walls. All that is good goes
out, and forsakes him; all that is evil breaks in upon him. He lies
exposed to all the temptations of Satan and becomes an easy prey to
that enemy; he is also liable to many troubles and vexations; it is
likewise as much a reproach to him as it is to a city to have its walls
ruined, Neh. i. 3.
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P R O V E R B S
CHAP. XXVI.
Proper Treatment of Fools.
1 As snow in summer, and as rain in harvest, so honour is not seemly
for a fool.
Note, 1. It is too common a thing for honour to be given to fools, who
are utterly unworthy of it and unfit for it. Bad men, who have neither
wit nor grace, are sometimes preferred by princes, and applauded and
cried up by the people. Folly is set in great dignity, as Solomon
observed, Eccl. x. 6. 2. It is very absurd and unbecoming when it is
so. It is an incongruous as snow in summer, and as great a disorder in
the commonwealth as that is in the course of nature and in the seasons
of the year; nay, it is as injurious as rain in harvest, which hinders
the labourers and spoils the fruits of the earth when they are ready to
be gathered. When bad men are in power they commonly abuse their power,
in discouraging virtue, and giving countenance to wickedness, for want
of wisdom to discern it and grace to detest it.
2 As the bird by wandering, as the swallow by flying, so the curse
causeless shall not come.
Here is, 1. The folly of passion. It makes men scatter causeless
curses, wishing ill to others upon presumption that they are bad and
have done ill, when either they mistake the person or misunderstand the
fact, or they call evil good and good evil. Give honour to a fool, and
he thunders out his anathemas against all that he is disgusted with,
right or wrong. Great men, when wicked, think they have a privilege to
keep those about them in awe, by cursing them, and swearing at them,
which yet is an expression of the most impotent malice and shows their
weakness as much as their wickedness. 2. The safety of innocency. He
that is cursed without cause, whether by furious imprecations or solemn
anathemas, the curse shall do him no more harm than the bird that flies
over his head, than Goliath's curses did to David, 1 Sam. xvii. 43. It
will fly away like the sparrow or the wild dove, which go nobody knows
where, till they return to their proper place, as the curse will at
length return upon the head of him that uttered it.
3 A whip for the horse, a bridle for the ass, and a rod for the fool's
back.
Here, 1. Wicked men are compared to the horse and the ass, so brutish
are they, so unreasonable, so unruly, and not to be governed but by
force or fear, so low has sin sunk men, so much below themselves. Man
indeed is born like the wild ass's colt, but as some by the grace of
God are changed, and become rational, so others by custom in sin are
hardened, and become more and more sottish, as the horse and the mule,
Ps. xxxii. 9. 2. Direction is given to use them accordingly. Princes,
instead of giving honour to a fool (v. 1), must put disgrace upon
him--instead of putting power into his hand, must exercise power over
him. A horse unbroken needs a whip for correction, and an ass a bridle
for direction and to check him when he would turn out of the way; so a
vicious man, who will not be under the guidance and restraint of
religion and reason, ought to be whipped and bridled, to be rebuked
severely, and made to smart for what he has done amiss, and to be
restrained from offending any more.
4 Answer not a fool according to his folly, lest thou also be like unto
him. 5 Answer a fool according to his folly, lest he be wise in his
own conceit.
See here the noble security of the scripture-style, which seems to
contradict itself, but really does not. Wise men have need to be
directed how to deal with fools; and they have never more need of
wisdom than in dealing with such, to know when to keep silence and when
to speak, for there may be a time for both. 1. In some cases a wise man
will not set his wit to that of a fool so far as to answer him
according to his folly "If he boast of himself, do not answer him by
boasting of thyself. If he rail and talk passionately, do not thou rail
and talk passionately too. If he tell one great lie, do not thou tell
another to match it. If he calumniate thy friends, do not thou
calumniate his. If he banter, do not answer him in his own language,
lest thou be like him, even thou, who knowest better things, who hast
more sense, and hast been better taught." 2. Yet, in other cases, a
wise man will use his wisdom for the conviction of a fool, when, by
taking notice of what he says, there may be hopes of doing good, or at
least preventing further, mischief, either to himself or others. "If
thou have reason to think that thy silence will be deemed an evidence
of the weakness of thy cause, or of thy own weakness, in such a case
answer him, and let it be an answer ad hominem--to the man, beat him at
his own weapons, and that will be an answer ad rem--to the point, or as
good as one. If he offer any thing that looks like an argument, an
answer that, and suit thy answer to his case. If he think, because thou
dost not answer him, that what he says is unanswerable, then give him
an answer, lest he be wise in his own conceit and boast of a victory."
For (Luke vii. 35) Wisdom's children must justify her.
6 He that sendeth a message by the hand of a fool cutteth off the feet,
and drinketh damage. 7 The legs of the lame are not equal: so is a
parable in the mouth of fools. 8 As he that bindeth a stone in a
sling, so is he that giveth honour to a fool. 9 As a thorn goeth up
into the hand of a drunkard, so is a parable in the mouth of fools.
To recommend wisdom to us, and to quicken us to the diligent use of all
the means for the getting of wisdom, Solomon here shows that fools are
fit for nothing; they are either sottish men, who will never think and
design at all, or vicious men, who will never think and design well. 1.
They are not fit to be entrusted with any business, not fit to go on an
errand (v. 6): He that does but send a message by the hand of a fool,
of a careless heedless person, one who is so full of his jests and so
given to his pleasures that he cannot apply his mind to any thing that
is serious, will find his message misunderstood, the one half of it
forgotten, the rest awkwardly delivered, and so many blunders made
about it that he might as well have cut off his legs, that is, never
have sent him. Nay, he will drink damage; it will be very much to his
prejudice to have employed such a one, who, instead of bringing him a
good account of his affairs, will abuse him and put a trick upon him;
for, in Solomon's language, a knave and a fool are of the same
signification. It will turn much to a man's disgrace to make use of the
service of a fool, for people will be apt to judge of the master by his
messenger. 2. They are not fit to have any honour put upon them. He had
said (v. 1), Honour is not seemly for a fool; here he shows that it is
lost and thrown away upon him, as if a man should throw a precious
stone, or a stone fit to be used in weighing, into a heap of common
stones, where it would be buried and of no use; it is as absurd as if a
man should dress up a stone in purple (so others); nay, it is
dangerous, it is like a stone bound in a sling, with which a man will
be likely to do hurt. To give honour to a fool is to put a sword in a
madman's hand, with which we know not what mischief he may do, even to
those that put it into his hand. 3. They are not fit to deliver wise
sayings, nor should they undertake to handle any matter of weight,
though they should be instructed concerning it, and be able to say
something to it. Wise sayings, as a foolish man delivers them and
applies them (in such a manner that one may know he does not rightly
understand them), lose their excellency and usefulness: A parable in
the mouth of fools ceases to be a parable, and becomes a jest. If a man
who lives a wicked life, yet speaks religiously and takes God's
covenant into his mouth, (1.) He does but shame himself and his
profession: As the legs of the lame are not equal, by reason of which
their going is unseemly, so unseemly is it for a fool to pretend to
speak apophthegms, and give advice, and for a man to talk devoutly
whose conversation is a constant contradiction to his talk and gives
him the lie. His good words raise him up, but then his bad life takes
him down, and so his legs are not equal. "A wise saying," (says bishop
Patrick) "doth as ill become a fool as dancing doth a cripple; for, as
his lameness never so much appears as when he would seem nimble, so the
other's folly is never so ridiculous as when he would seem wise." As
therefore it is best for a lame man to keep his seat, so it is best for
a silly man, or a bad man, to hold his tongue. (2.) He does but do
mischief with it to himself and others, as a drunkard does with a
thorn, or any other sharp thing which he takes in his hand, with which
he tears himself and those about him, because he knows not how to
manage it. Those that talk well and do not live well, their good words
will aggravate their own condemnation and others will be hardened by
their inconsistency with themselves. Some give this sense of it: The
sharpest saying, by which a sinner, one would think, should be pricked
to the heart, makes no more impression upon a fool, no, though it come
out of his own mouth, than the scratch of a thorn does upon the hand of
a man when he is drunk, who then feels it not nor complains of it, ch.
xxiii. 35.
The Conduct of Fools.
10 The great God that formed all things both rewardeth the fool, and
rewardeth transgressors.
Our translation gives this verse a different reading in the text and in
the margin; and accordingly it expresses either, 1. The equity of a
good God. The Master, or Lord (so Rab signifies), or, as we read it,
The great God that formed all things at first, and still governs them
in infinite wisdom, renders to every man according to his work. He
rewards the fool, who sinned through ignorance, who knew not his Lord's
will, with few stripes; and he rewards the transgressor, who sinned
presumptuously and with a high hand, who knew his Lord's will and would
not do it, with many stripes. Some understand it of the goodness of
God's common providence even to fools and transgressors, on whom he
causes his sun to shine and his rain to fall. Or, 2. The iniquity of a
bad prince (so the margin reads it): A great man grieves all, and he
hires the fool; he hires also the transgressors. When a wicked man gets
power in his hand, by himself, and by the fools and knaves whom he
employs under him, whom he hires and chooses to make use of, he grieves
all who are under him and is vexatious to them. We should therefore
pray for kings and all in authority, that, under them, our lives may be
quiet and peaceable.
11 As a dog returneth to his vomit, so a fool returneth to his folly.
See here, 1. What an abominable thing sin is, and how hateful sometimes
it is made to appear, even to the sinner himself. When his conscience
is convinced, or he feels smart from his sin, he is sick of it, and
vomits it up; he seems then to detest it and to be willing to part with
it. It is in itself, and, first or last, will be to the sinner, more
loathsome than the vomit of a dog, Ps. xxxvi. 2. 2. How apt sinners are
to relapse into it notwithstanding. As the dog, after he has gained
ease by vomiting that which burdened his stomach, yet goes and licks it
up again, so sinners, who have been convinced only and not converted,
return to sin again, forgetting how sick it made them. The apostle (2
Pet. ii. 22) applies this proverb to those that have known the way of
righteousness but are turned from it; but God will spue them out of his
mouth, Rev. iii. 16.
12 Seest thou a man wise in his own conceit? there is more hope of a
fool than of him.
Here is, 1. A spiritual disease supposed, and that is self-conceit:
Seest thou a man? Yes, we see many a one, wise in his own conceit, who
has some little sense, but is proud of it, thinks it much more than it
is, more than any of his neighbours, have, and enough, so that he needs
no more, has such a conceit of his own abilities as makes him
opinionative, dogmatical, and censorious; and all the use he makes of
his knowledge is that it puffs him up. Or, if by a wise man we
understand a religious man, it describes the character of those who,
making some show of religion, conclude their spiritual state to be good
when really it is very bad, like Laodicea, Rev. iii. 17. 2. The danger
of this disease. It is in a manner desperate: There is more hope of a
fool, that knows and owns himself to be such, than of such a one.
Solomon was not only a wise man himself, but a teacher of wisdom; and
this observation he made upon his pupils, that he found his work most
difficult and least successful with those that had a good opinion of
themselves and were not sensible that they needed instruction.
Therefore he that seems to himself to be wise must become a fool, that
he may be wise, 1 Cor. iii. 18. There is more hope of a publican than
of a proud Pharisee, Matt. xxi. 32. Many are hindered from being truly
wise and religious by a false and groundless conceit that they are so,
John ix. 40, 41.
The Disgrace of Slothfulness.
13 The slothful man saith, There is a lion in the way; a lion is in the
streets.
When a man talks foolishly we say, He talks idly; for none betray their
folly more than those who are idle and go about to excuse themselves in
their idleness. As men's folly makes them slothful, so their
slothfulness makes them foolish. Observe, 1. What the slothful man
really dreads. He dreads the way, the streets, the place where work is
to be done and a journey to be gone; he hates business, hates every
thing that requires care and labour. 2. What he dreams of, and pretends
to dread--a lion in the way. When he is pressed to be diligent, either
in his worldly affairs or in the business of religion, this is his
excuse (and a sorry excuse it is, as bad as none), There is a lion in
the way, some insuperable difficulty or danger which he cannot pretend
to grapple with. Lions frequent woods and deserts; and, in the
day-time, when man has business to do, they are in their dens, Ps. civ.
22, 23. But the sluggard fancies, or rather pretends to fancy, a lion
in the streets, whereas the lion is only in his own fancy, nor is he so
fierce as he is painted. Note, It is a foolish thing to frighten
ourselves from real duties by fancied difficulties, Eccl. xi. 4.
14 As the door turneth upon his hinges, so doth the slothful upon his
bed.
Having seen the slothful man in fear of his work, here we find him in
love with his ease; he lies in his bed on one side till he is weary of
that, and then turns to the other, but still in his bed, when it is far
in the day and work is to be done, as the door is moved, but not
removed; and so his business is neglected and his opportunities are let
slip. See the sluggard's character. 1. He is one that does not care to
get out of his bed, but seems to be hung upon it, as the door upon the
hinges. Bodily ease, too much consulted, is the sad occasion of many a
spiritual disease. Those that love sleep will prove in the end to have
loved death. 2. He does not care to get forward with his business; in
that he stirs to and fro a little, but to no purpose; he is where he
was. Slothful professors turn, in profession, like the door upon the
hinges. The world and the flesh are the two hinges on which they are
hung, and though they move in a course of external services, have got
into road of duties, and tread around in them like the horse in the
mill, yet they get no good, they get no ground, they are never the
nearer heaven--sinners unchanged, saints unimproved.
15 The slothful hideth his hand in his bosom; it grieveth him to bring
it again to his mouth.
The sluggard has now, with much ado, got out of his bed, but he might
as well have lain there still for any thing he is likely to bring to
pass in his work, so awkwardly does he go about it. Observe, 1. The
pretence he makes for his slothfulness: He hides his hand in his bosom
for fear of cold; next to his warm bed in his warm bosom. Or he
pretends that he is lame, as some do that make a trade of begging;
something ails his hand; he would have it thought that it is blistered
with yesterday's hard work. Or it intimates, in general, his aversion
to business; he has tried, and his hands are not used to labour, and
therefore he hugs himself in his own ease and cares for nobody. Note,
It is common for those that will not do their duty to pretend they
cannot. I cannot dig, Luke xvi. 3. 2. The prejudice he sustains by his
slothfulness. He himself is the loser by it, for he starves himself: It
grieves him to bring his hand to his mouth, that is, he cannot find in
his heart to feed himself, but dreads, as if it were a mighty toil, to
lift his hand to his head. It is an elegant hyperbole, aggravating his
sin, that he cannot endure to take the least pains, no, not for the
greatest profit, and showing how his sin is his punishment. Those that
are slothful in the business of religion will not be at the pains to
feed their own souls with the word of God, the bread of life, nor to
fetch in promised blessings by prayer, though they might have them for
the fetching.
16 The sluggard is wiser in his own conceit than seven men that can
render a reason.
Observe, 1. The high opinion which the sluggard has of himself,
notwithstanding the gross absurdity and folly of his slothfulness: He
thinks himself wiser than seven men, than seven wise men, for they are
such as can render a reason. It is the wisdom of a man to be able to
render a reason, of a good man to be able to give a reason of the hope
that is in him, 1 Pet. iii. 15. What we do we should be able to render
a reason for, though perhaps we may not have wit enough to show the
fallacy of every objection against it. He that takes pains in religion
can render a good reason for it; he knows that he is working for a good
Master and that his labour shall not be in vain. But the sluggard
thinks himself wiser than seven such; for let seven such persuade him
to be diligent, with all the reasons they can render for it, it is to
no purpose; his own determination, he thinks, answer enough to them and
all their reasons. 2. The reference that this has to his slothfulness.
It is the sluggard, above all men, that is thus self-conceited; for,
(1.) His good opinion of himself is the cause of his slothfulness; he
will not take pains to get wisdom because he thinks he is wise enough
already. A conceit of the sufficiency of our attainments is a great
enemy to our improvement. (2.) His slothfulness is the cause of his
good opinion of himself. If he would but take pains to examine himself,
and compare himself with the laws of wisdom, he would have other
thoughts of himself. Indulged slothfulness is at the bottom of
prevailing self-conceitedness. Nay, (3.) So wretchedly besotted is he
that he takes his slothfulness to be his wisdom; he thinks it is his
wisdom to make much of himself, and take all the ease he can get, and
do no more in religion than he needs must, to avoid suffering, to sit
still and see what other people do, that he may have the pleasure of
finding fault with them. Of such sluggards, who are proud of that which
is their shame, their is little hope, v. 12.
Hatred and Strife.
17 He that passeth by, and meddleth with strife belonging not to him,
is like one that taketh a dog by the ears.
1. That which is here condemned is meddling with strife that belongs
not to us. If we must not be hasty to strive in our own cause (ch. xxv.
8), much less in other people's, especially theirs that we are no way
related to or concerned in, but light on accidentally as we pass by. If
we can be instrumental to make peace between those that are at variance
we must do it, though we should thereby get the ill-will of both sides,
at least while they are in their heat; but to make ourselves busy in
other men's matters, and parties in other men's quarrels, is not only
to court our own trouble, but to thrust ourselves into temptation. Who
made me a judge? Let them end it, as they began it, between themselves.
2. We are cautioned against it because of the danger it exposes us to;
it is like taking a snarling cur by the ears, that will snap at you and
bite you; you had better have let him alone, for you cannot get clear
of him when you would, and must thank yourselves if you come off with a
wound and dishonour. He that has got a dog by the ears, if he lets him
go he flies at him, if he keeps his hold, he has his hands full, and
can do nothing else. Let every one with quietness work and mind his own
business, and not with unquietness quarrel and meddle with other
people's business.
18 As a mad man who casteth firebrands, arrows, and death, 19 So is
the man that deceiveth his neighbour, and saith, Am not I in sport?
See here, 1. How mischievous those are that make no scruple of
deceiving their neighbours; they are as madmen that cast firebrands,
arrows, and death, so much hurt may they do by their deceits. They
value themselves upon it as polite cunning men, but really they are as
madmen. There is not a greater madness in the world than a wilful sin.
It is not only the passionate furious man, but the malicious deceitful
man, that is a madman; he does in effect cast fire-brands, arrows, and
death; he does more mischief than he can imagine. Fraud and falsehood
burn like fire-brands, kill, even at a distance, like arrows. 2. See
how frivolous the excuse is which men commonly make for the mischief
they do, that they did it in a jest; with this they think to turn it
off when they are reproved for it, Am not I in sport? But it will prove
dangerous playing with fire and jesting with edge-tools. Not that those
are to be commended who are captious, and can take no jest (those that
themselves are wise must suffer fools, 2 Cor. xi. 19, 20), but those
are certainly to be condemned who are any way abusive to their
neighbours, impose upon their credulity, cheat them in their bargains
with them, tell lies to them or tell lies of them, give them ill
language, or sully their reputation, and then think to excuse it by
saying that they did but jest. Am not I in sport? He that sins in just
must repent in earnest, or his sin will be his ruin. Truth is too
valuable a thing to be sold for a jest, and so is the reputation of our
neighbour. By lying and slandering in jest men learn themselves, and
teach others, to lie and slander in earnest; and a false report, raised
in mirth, may be spread in malice; besides, if a man may tell a lie to
make himself merry, why not to make himself rich, and so truth quite
perishes, and men teach their tongues to tell lies, Jer. ix. 5. If men
would consider that a lie comes from the devil, and brings to
hell-fire, surely that would spoil the sport of it; it is casting
arrows and death to themselves.
20 Where no wood is, there the fire goeth out: so where there is no
talebearer, the strife ceaseth. 21 As coals are to burning coals, and
wood to fire; so is a contentious man to kindle strife. 22 The words
of a talebearer are as wounds, and they go down into the innermost
parts of the belly.
Contention is as a fire; it heats the spirit, burns up all that is
good, and puts families and societies into a flame. Now here we are
told how that fire is commonly kindled and kept burning, that we may
avoid the occasions of strife and so prevent the mischievous
consequences of it. If then we would keep the peace, 1. We must not
give ear to talebearers, for they feed the fire of contention with
fuel; nay, they spread it with combustible matter; the tales they carry
are fireballs. Those who by insinuating base characters, revealing
secrets, and misrepresenting words and actions, do what they can to
make relations, friends, and neighbours, jealous one of another, to
alienate them one from another, and sow discord among them, are to be
banished out of families and all societies, and then strife will as
surely cease as the fire will go out when it has no fuel; the
contenders will better understand one another and come to a better
temper; old stories will soon be forgotten when there are no new ones
told to keep up the remembrance of them, and both sides will see how
they have been imposed upon by a common enemy. Whisperers and
backbiters are incendiaries not to be suffered. To illustrate this, he
repeats (v. 22) what he had said before (ch. xviii. 8), that the words
of a tale-bearer are as wounds, deep and dangerous wounds, wounds in
the vitals. They wound the reputation of him who is belied, and perhaps
the wound proves incurable, and even the plaster of a recantation
(which yet can seldom be obtained) may not prove wide enough for it.
They wound the love and charity which he to whom they are spoken ought
to have for his neighbour and give a fatal stab to friendship and
Christian fellowship. We must therefore not only not be tale-bearers
ourselves at any time, nor ever do any ill offices, but we should not
give the least countenance to those that are. 2. We must not associate
with peevish passionate people, that are exceptions, and apt to put the
worst constructions upon everything, that pick quarrels upon the least
occasion, and are quick, and high, and hot, in resenting affronts.
These are contentious men, that kindle strife, v. 21. The less we have
to do with such the better, for it will be very difficult to avoid
quarrelling with those that are quarrelsome.
23 Burning lips and a wicked heart are like a potsherd covered with
silver dross.
This may be meant either, 1. Of a wicked heart showing itself in
burning lips, furious, passionate, outrageous words, burning in malice,
and persecuting those to whom, or of whom, they are spoken; ill words
and ill-will agree as well together as a potsherd and the dross of
silver, which, now that the pot is broken and the dross separated from
the silver, are fit to be thrown together to the dunghill. 2. Or of a
wicked heart disguising itself with burning lips, burning with the
professions of love and friendship, and even persecuting a man with
flatteries; this is like a potsherd covered with the scum or dross of
silver, with which one that is weak may be imposed upon, as if it were
of some value, but a wise man is soon aware of the cheat. This sense
agrees with the following verses.
24 He that hateth dissembleth with his lips, and layeth up deceit
within him; 25 When he speaketh fair, believe him not: for there are
seven abominations in his heart. 26 Whose hatred is covered by
deceit, his wickedness shall be shewed before the whole congregation.
There is cause to complain, not only of the want of sincerity in men's
profession of friendship, and that they do not love so well as they
pretend nor will serve their friends so much as they promise, but,
which is much worse, of wicked designs in the profession of friendship,
and the making of it subservient to the most malicious intentions. This
is here spoken of as a common thing (v. 24): He that hates his
neighbour, and is contriving to do him a mischief, yet dissembles with
his lips, professes to have a respect for him and to be ready to serve
him, talks kindly with him, as Cain with Abel, asks, Art thou in
health, my brother? as Joab to Amasa, that his malice may not be
suspected and guarded against, and so he may have the fairer
opportunity to execute the purposes of it, this man lays up deceit
within him, that is, he keeps in his mind the mischief he intends to do
his neighbour till he catches him at an advantage. This is malice which
has no less of the subtlety than it has of the venom of the old serpent
in it. Now, as to this matter, we are here cautioned, 1. Not to be so
foolish as to suffer ourselves to be imposed upon by the pretensions of
friendship. Remember to distrust when a man speaks fair; be not too
forward to believe him unless you know him well, for it is possible
there may be seven abominations in his heart, a great many projects of
mischief against you, which he is labouring so industriously to conceal
with his fair speech. Satan is an enemy that hates us, and yet in his
temptations speaks fair, as he did to Eve, but it is madness to give
credit to him, for there are seven abominations in his heart; seven
other spirits does one unclean spirit bring more wicked than himself.
2. Not to be so wicked as to impose upon any with a profession of
friendship; for, though the fraud may be carried on plausibly awhile,
it will be brought to light, v. 26. He whose hatred is covered by
deceit will one time or other be discovered, and his wickedness shown,
to his shame and confusion, before the whole congregation; and nothing
will do more to make a man odious to all companies. Love (says one) is
the best armour, but the worst cloak, and will serve dissemblers as the
disguise which Ahab put on and perished in.
27 Whoso diggeth a pit shall fall therein: and he that rolleth a stone,
it will return upon him.
See here, 1. What pains men take to do mischief to others. As they put
a force upon themselves by concealing their design with a profession of
friendship, so they put themselves to a great deal of labour to bring
it about; it is digging a pit, it is rolling a stone, hard work, and
yet men will not stick at it to gratify their passion and revenge. 2.
What preparation they hereby make of mischief to themselves. Their
violent dealing will return upon their own heads; they shall themselves
fall into the pit they digged, and the stone they rolled will return
upon them, Ps. vii. 15, 16; ix. 15, 16. The righteous God will take the
wise, not only in their own craftiness, but in their own cruelty. It is
the plotter's doom. Haman is hanged on a gallows of his own preparing.
----------nec lex est justior ulla
Quam necis artifices arte perire sua--
Nor is there any law more just than that the contrivers
of destruction should perish by their own arts.
28 A lying tongue hateth those that are afflicted by it; and a
flattering mouth worketh ruin.
There are two sorts of lies equally detestable:--1. A slandering lie,
which avowedly hates those it is spoken of: A lying tongue hates those
that are afflicted by it; it afflicts them by calumnies and reproaches
because it hates them, and can thus smite them secretly where they are
without defence; and it hates them because it has afflicted them and
made them its enemies. The mischief of this is open and obvious; it
afflicts, it hates, and owns it, and every body sees it. 2. A
flattering lie, which secretly works the ruin of those it is spoken to.
In the former the mischief is plain, and men guard against it as well
as they can, but in this it is little suspected, and men betray
themselves by being credulous of their own praises and the compliments
that are passed upon them. A wise man therefore will be more afraid of
a flatterer that kisses and kills than of a slanderer that proclaims
war.
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P R O V E R B S
CHAP. XXVII.
Miscellaneous Maxims.
1 Boast not thyself of to morrow; for thou knowest not what a day may
bring forth.
Here is, 1. A good caution against presuming upon time to come: Boast
not thyself, no, not of to-morrow, much less of many days or years to
come. This does not forbid preparing for to-morrow, but presuming upon
to-morrow. We must not promise ourselves the continuance of our lives
and comforts till to-morrow, but speak of it with submission to the
will of God and as those who with good reason are kept at uncertainty
about it. We must not take thought for the morrow (Matt. vi. 34), but
we must cast our care concerning it upon God. See James iv. 13-15. We
must not put off the great work of conversion, that one thing needful,
till to-morrow, as if we were sure of it, but to-day, while it is
called to-day, hear God's voice. 2. A good consideration, upon which
this caution is grounded: We know not what a day may bring forth, what
event may be in the teeming womb, of time; it is a secret till it is
born, Eccl. xi. 5. A little time may produce considerable changes, and
such as we little think of. We know not what the present day may bring
forth; the evening must commend it. Nescis quid serus vesper
vehat--Thou knowest not what the close of evening may bring with it.
God has wisely kept us in the dark concerning future events, and
reserved to himself the knowledge of them, as a flower of the crown,
that he may train us up in a dependence upon himself and a continued
readiness for every event, Acts i. 7.
2 Let another man praise thee, and not thine own mouth; a stranger, and
not thine own lips.
Note, 1. We must do that which is commendable, for which even strangers
may praise us. Our light must shine before men, and we must do good
works that may be seen, though we must not do them on purpose that they
may be seen. Let our own works be such as will praise us, even in the
gates, Phil. iv. 8. 2. When we have done it we must not commend
ourselves, for that is an evidence of pride, folly, and self-love, and
a great lessening to a man's reputation. Every one will be forward to
run him down that cries himself up. There may be a just occasion for us
to vindicate ourselves, but it does not become us to applaud ourselves.
Proprio laus sordet in ore--Self-praise defiles the mouth.
3 A stone is heavy, and the sand weighty; but a fool's wrath is heavier
than them both. 4 Wrath is cruel, and anger is outrageous; but who is
able to stand before envy?
These two verses show the intolerable mischief, 1. Of ungoverned
passion. The wrath of a fool, who when he is provoked cares not what he
says and does, is more grievous than a great stone or a load of sand.
It lies heavily upon himself. Those who have no command of their
passions do themselves even sink under the load of them. The wrath of a
fool lies heavily upon those he is enraged at, to whom, in his fury, he
will be in danger of doing some mischief. It is therefore our wisdom
not to give provocation to a fool, but, if he be in a passion, to get
out of his way. 2. Of rooted malice, which is as much worse than the
former as coals of juniper are worse than a fire of thorns. Wrath (it
is true) is cruel, and does many a barbarous thing, and anger is
outrageous; but a secret enmity at the person of another, an envy at
his prosperity, and a desire of revenge for some injury or affront, are
much more mischievous. One may avoid a sudden heat, as David escaped
Saul's javelin, but when it grows, as Saul's did, to a settled envy,
there is no standing before it; it will pursue; it will overtake. He
that grieves at the good of another will be still contriving to do him
hurt, and will keep his anger for ever.
5 Open rebuke is better than secret love. 6 Faithful are the wounds
of a friend; but the kisses of an enemy are deceitful.
Note, 1. It is good for us to be reproved, and told of our faults, by
our friends. If true love in the heart has but zeal and courage enough
to show itself in dealing plainly with our friends, and reproving them
for what they say and do amiss, this is really better, not only than
secret hatred (as Lev. xix. 17), but than secret love, that love to our
neighbours which does not show itself in this good fruit, which
compliments them in their sins, to the prejudice of their souls.
Faithful are the reproofs of a friend, though for the present they are
painful as wounds. It is a sign that our friends are faithful indeed
if, in love to our souls, they will not suffer sin upon us, nor let us
alone in it. The physician's care is to cure the patient's disease, not
to please his palate. 2. It is dangerous to be caressed and flattered
by an enemy, whose kisses are deceitful We can take no pleasure in them
because we can put no confidence in them (Joab's kiss and Judas's were
deceitful), and therefore we have need to stand upon our guard, that we
be not deluded by them; they are to be deprecated. Some read it: The
Lord deliver us from an enemy's kisses, from lying lips, and from a
deceitful tongue.
7 The full soul loatheth an honeycomb; but to the hungry soul every
bitter thing is sweet.
Solomon here, as often in this book, shows that the poor have in some
respects the advantage of the rich; for, 1. They have a better relish
of their enjoyments than the rich have. Hunger is the best sauce.
Coarse fare, with a good appetite to it has a sensible pleasantness in
it, which those are strangers to whose hearts are overcharged with
surfeiting. Those that fare sumptuously every day nauseate even
delicate food, as the Israelites did the quails; whereas those that
have no more than their necessary food, though it be such as the full
soul would call bitter, to them it is sweet; they eat it with pleasure,
digest it, and are refreshed by it. 2. They are more thankful for their
enjoyments: The hungry will bless God for bread and water, while those
that are full think the greatest dainties and varieties scarcely worth
giving thanks for. The virgin Mary seems to refer to this when she says
(Luke i. 53), The hungry, who know how to value God's blessings, are
filled with good things, but the rich, who despise them, are justly
sent empty away.
8 As a bird that wandereth from her nest, so is a man that wandereth
from his place.
Note, 1. There are many that do not know when they are well off, but
are uneasy with their present condition, and given to change. God, in
his providence, has appointed them a place fit for them and has made it
comfortable to them; but they affect unsettledness; they love to
wander; they are glad of a pretence to go abroad, and do not care for
staying long at a place; they needlessly absent themselves from their
own work and care, and meddle with that which belongs not to them. 2.
Those that thus desert the post assigned to them are like a bird that
wanders from her nest. It is an instance of their folly; they are like
a silly bird; they are always wavering, like the wandering bird that
hops from bough to bough and rests nowhere. It is unsafe; the bird that
wanders is exposed; a man's place is his castle; he that quits it makes
himself an easy prey to the fowler. When the bird wanders from her nest
the eggs and young ones there are neglected. Those that love to be
abroad leave their work at home undone. Let every man therefore, in the
calling wherein he is called, therein abide, therein abide with God.
9 Ointment and perfume rejoice the heart: so doth the sweetness of a
man's friend by hearty counsel. 10 Thine own friend, and thy father's
friend, forsake not; neither go into thy brother's house in the day of
thy calamity: for better is a neighbour that is near than a brother far
off.
Here is, 1. A charge given to be faithful and constant to our friends,
our old friends, to keep up an intimacy with them, and to be ready to
do them all the offices that lie in our power. It is good to have a
friend, a bosom-friend, whom we can be free with, and with whom we may
communicate counsels. It is not necessary that this friend should be a
relation, or any way akin to us, though it is happiest when, among
those who are so, we find one fit to make a friend of. Peter and Andrew
were brethren, so were James and John; yet Solomon frequently
distinguishes between a friend and a brother. But it is advisable to
choose a friend among our neighbours who live near us, that
acquaintance may be kept up and kindnesses the more frequently
interchanged. It is good also to have a special respect to those who
have been friends to our family: "Thy own friend, especially if he have
been thy father's friend, forsake not; fail not both to serve him and
to use him, as there is occasion. He is a tried friend; he knows thy
affairs; he has a particular concern for thee; therefore be advised by
him." It is a duty we owe to our parents, when they are gone, to love
their friends and consult with them. Solomon's son undid himself by
forsaking the counsel of his father's friends. 2. A good reason given
why we should thus value true friendship and be choice of it. (1.)
Because of the pleasure of it. There is a great deal of sweetness in
conversing and consulting with a cordial friend. It is like ointment
and perfume, which are very grateful to the smell, and exhilarate the
spirits. It rejoices the heart; the burden of care is made lighter by
unbosoming ourselves to our friend, and it is a great satisfaction to
us to have his sentiments concerning our affairs. The sweetness of
friendship lies not in hearty mirth, and hearty laughter, but in hearty
counsel, faithful advice, sincerely given and without flattery, by
counsel of the soul (so the word is), counsel which reaches the case,
and comes to the heart, counsel about soul-concerns, Ps. lxvi. 16. We
should reckon that the most pleasant conversation which is about
spiritual things, and promotes the prosperity of the soul. (2.) Because
of the profit and advantage of it, especially in a day of calamity. We
are here advised not to go into a brother's house, not to expect relief
from a kinsman merely for kindred-sake, for the obligation of that
commonly goes little further than calling cousin and fails when it
comes to the trial of a real kindness, but rather to apply ourselves to
our neighbours, who are at hand, and will be ready to help us at an
exigence. It is wisdom to oblige them by being neighbourly, and we
shall have the benefit of it in distress, by finding them so to us, ch.
xviii. 24.
11 My son, be wise, and make my heart glad, that I may answer him that
reproacheth me.
Children are here exhorted to be wise and good, 1. That they may be a
comfort to their parents and may make their hearts glad, even when the
evil days come, and so recompense them for their care, ch. xxiii. 15.
2. That they may be a credit to them: "That I may answer him that
reproaches me with having been over-strict and severe in bringing up my
children, and having taken a wrong method with them in restraining them
from the liberties which other young people take. My son, be wise, and
then it will appear, in the effect, that I went the wisest way to work
with my children." Those that have been blessed with a religious
education should in every thing conduct themselves so as to be a credit
to their education and to silence those who say, A young saint, an old
devil; and to prove the contrary, A young saint, an old angel.
12 A prudent man foreseeth the evil, and hideth himself; but the simple
pass on, and are punished.
This we had before, ch. xxii. 3. Note, 1. Evil may be foreseen. Where
there is temptation, it is easy to foresee that if we thrust ourselves
into it there will be sin, and as easy to foresee that if we venture
upon the evil of sin there will follow the evil of punishment; and,
commonly, God warns before he wounds, having set watchmen over us, Jer.
vi. 17. 2. It will be well or ill with us according as we do or do not
improve the foresight we have of evil before us: The prudent man,
foreseeing the evil, forecasts accordingly, and hides himself, but the
simple is either so dull that he does not foresee it or so wilful and
slothful that he will take no care to avoid it, and so he passes on
securely and is punished. We do well for ourselves when we provide for
hereafter.
13 Take his garment that is surety for a stranger, and take a pledge of
him for a strange woman.
This also we had before, ch. xx. 16. 1. It shows who those are that are
hastening to poverty, those that have so little consideration as to be
bound for every body that will ask them and those that are given to
women. Such as these will take up money as far as ever their credit
will go, but they will certainly cheat their creditors at last, nay,
they are cheating them all along. An honest man may be made a beggar,
but he is not honest that makes himself one. 2. It advises us to be so
discreet in ordering our affairs as not to lend money to those who are
manifestly wasting their estates, unless they give very good security
for it. Foolish lending is injustice to our families. He does not say,
"Get another to be bound with him," for he that makes himself a common
voucher will have those to be his security who are as insolvent as
himself; therefore take his garment.
14 He that blesseth his friend with a loud voice, rising early in the
morning, it shall be counted a curse to him.
Note, 1. It is a great folly to be extravagant in praising even the
best of our friends and benefactors. It is our duty to give every one
his due praise, to applaud those who excel in knowledge, virtue, and
usefulness, and to acknowledge the kindnesses we have received with
thankfulness; but to do this with a loud voice, rising early in the
morning, to be always harping on this string, in all companies, even to
our friend's face, or so as that he may be sure to hear it, to do it
studiously, as we do that which we rise early to, to magnify the merits
of our friend above measure and with hyperboles, is fulsome, and
nauseous, and savours of hypocrisy and design. Praising men for what
they have done is only to get more out of them; and every body
concludes the parasite hopes to be well paid for his panegyric or
epistle dedicatory. We must not give that praise to our friend which is
due to God only, as some think is intimated in rising early to do it;
for in the morning God is to be praised. We must not make too much
haste to praise men (so some understand it), not cry up men too soon
for their abilities and performances, but let them first be proved;
lest they be lifted up with pride, and laid to sleep in idleness. 2. It
is a greater folly to be fond of being ourselves extravagantly praised.
A wise man rather counts it a curse, and a reflection upon him, not
only designed to pick his pocket, but which may really turn to his
prejudice. Modest praises (as a great man observes) invite such as are
present to add to the commendation, but immodest immoderate praises
tempt them to detract rather, and to censure one that they hear
over-commended. And, besides, over-praising a man makes him the object
of envy; every man puts in for a share of reputation, and therefore
reckons himself injured if another monopolize it or have more given him
than his share. And the greatest danger of all is that it is a
temptation to pride; men are apt to think of themselves above what is
meet when others speak of them above what is meet. See how careful
blessed Paul was not to be over-valued, 2 Cor. xii. 6.
15 A continual dropping in a very rainy day and a contentious woman are
alike. 16 Whosoever hideth her hideth the wind, and the ointment of
his right hand, which bewrayeth itself.
Here, as before, Solomon laments the case of him that has a peevish
passionate wife, that is continually chiding, and making herself and
all about her uneasy. 1. It is a grievance that there is no avoiding,
for it is like a continual dropping in a very rainy day. The
contentions of a neighbour may be like a sharp shower, troublesome for
the time, yet, while it lasts, one may take shelter; but the
contentions of a wife are like a constant soaking rain, for which there
is no remedy but patience See ch. xix. 13. 2. It is a grievance that
there is no concealing. A wise man would hide it if he could, for the
sake both of his own and his wife's reputation, but he cannot, any more
than he can conceal the noise of the wind when it blows or the smell of
a strong perfume. Those that are froward and brawling will proclaim
their own shame, even when their friends, in kindness to them, would
cover it.
17 Iron sharpeneth iron; so a man sharpeneth the countenance of his
friend.
This intimates both the pleasure and the advantage of conversation. One
man is nobody; nor will poring upon a book in a corner accomplish a man
as the reading and studying of men will. Wise and profitable discourse
sharpens men's wits; and those that have ever so much knowledge may by
conference have something added to them. It sharpens men's looks, and,
by cheering the spirits, puts a briskness and liveliness into the
countenance, and gives a man such an air as shows he is pleased himself
and makes him pleasing to those about him. Good men's graces are
sharpened by converse with those that are good, and bad men's lusts and
passions are sharpened by converse with those that are bad, as iron is
sharpened by its like, especially by the file. Men are filed, made
smooth, and bright, and fit for business (who were rough, and dull, and
inactive), by conversation. This is designed, 1. To recommend to us
this expedient for sharpening ourselves, but with a caution to take
heed whom we choose to converse with, because the influence upon us is
so great either for the better or for the worse. 2. To direct us what
we must have in our eye in conversation, namely to improve both others
and ourselves, not to pass away time or banter one another, but to
provoke one another to love and to good works and so to make one
another wiser and better.
18 Whoso keepeth the fig tree shall eat the fruit thereof: so he that
waiteth on his master shall be honoured.
This is designed to encourage diligence, faithfulness, and constancy,
even in mean employments. Though the calling be laborious and
despicable, yet those who keep to it will find there is something to be
got by it. 1. Let not a poor gardener, who keeps the fig-tree, be
discouraged; though it require constant care and attendance to nurse up
fig-trees, and, when they have grown to maturity, to keep them in good
order, and gather the figs in their season, yet he shall be paid for
his pains: He shall eat the fruit of it, 1 Cor. ix. 7. 2. Nay, let not
a poor servant think himself incapable of thriving and being preferred;
for if he be diligent in waiting on his master, observant of him and
obedient to him, if he keep his master (so the word is), if he do all
he can for the securing of his person and reputation and take care that
his estate be not wasted or damaged, such a one shall be honoured,
shall not only get a good word, but be preferred and rewarded. God is a
Master who has engaged to put an honour on those that serve him
faithfully, John xii. 26.
19 As in water face answereth to face, so the heart of man to man.
This shows us that there is a way, 1. Of knowing ourselves. As the
water is a looking-glass in which we may see our faces by reflection,
so there are mirrors by which the heart of a man is discovered to a
man, that is, to himself. Let a man examine his own conscience, his
thoughts, affections, and intentions. Let him behold his natural face
in the glass of the divine law (Jam. i. 23), and he may discern what
kind of man he is and what is his true character, which it will be of
great use to every man rightly to know. 2. Of knowing one another by
ourselves; for, as there is a similitude between the face of a man and
the reflection of it in the water, so there is between one man's heart
and another's for God has fashioned men's hearts alike; and in many
cases we may judge of others by ourselves, which is one of the
foundations on which that rule is built of doing to others as we would
be done by, Exod. xxiii. 9. Nihil est unum uni tam simile, tam par,
quam omnes inter nosmet ipsos sumus. Sui nemo ipse tam similis quam
omnes sunt omnium--No one thing is so like another as man is to man. No
person is so like himself as each person is to all besides. Cic. de
Legib. lib. 1. One corrupt heart is like another, and so is one
sanctified heart, for the former bears the same image of the earthy,
the latter the same image of the heavenly.
20 Hell and destruction are never full; so the eyes of man are never
satisfied.
Two things are here said to be insatiable, and they are two things near
of kin--death and sin. 1. Death is insatiable. The first death, the
second death, both are so. The grave is not clogged with the multitude
of dead bodies that are daily thrown into it, but is still an open
sepulchre, and cries, Give, give. Hell also has enlarged itself, and
still has room for the damned spirits that are committed to that
prison. Tophet is deep and large, Isa. xxx. 33. 2. Sin is insatiable:
The eyes of man are never satisfied, nor the appetites of the carnal
mind towards profit or pleasure. The eye is not satisfied with seeing,
nor is he the loves silver satisfied with silver. Men labour for that
which surfeits, but satisfies not; nay, it is dissatisfying; but
satisfies not; nay, it is dissatisfying; such a perpetual uneasiness
have men justly been doomed to ever since our first parents were not
satisfied with all the trees of Eden, but they must meddle with the
forbidden tree. Those whose eyes are ever toward the Lord in him are
satisfied, and shall for ever be so.
21 As the fining pot for silver, and the furnace for gold; so is a man
to his praise.
This gives us a touchstone by which we may try ourselves. Silver and
gold are tried by putting them into the furnace and fining-pot; so is
man tried by praising him. Let him be extolled and preferred, and then
he will show himself what he is. 1. If a man be made, by the applause
that is given him, proud, conceited, and scornful,--if he take the
glory to himself which he should transmit to God, as Herod did,--if,
the more he is praised, the more careless he is of what he says and
does,--if he lie in bed till noon because his name is up, thereby it
will appear that he is a vain foolish man, and a man who, though he be
praised, has nothing in him truly praise-worthy. 2. If, on the
contrary, a man is made by his praise more thankful to God, more
respectful to his friends, more watchful against every thing that may
blemish his reputation, more diligent to improve himself, and do good
to others, that he may answer the expectations of his friends from him,
by this it will appear that he is a wise and good man. He has a good
temper of mind who knows how to pass by evil report and good report,
and is still the same, 2 Cor. vi. 8.
22 Though thou shouldest bray a fool in a mortar among wheat with a
pestle, yet will not his foolishness depart from him.
Solomon had said (ch. xxii. 15), The foolishness which is bound in the
heart of a child may be driven out by the rod of correction, for then
the mind is to be moulded, the vicious habits not having taken root;
but here he shows that, if it be not done then, it will be next to
impossible to do it afterwards; if the disease be inveterate, there is
a danger of its being incurable. Can the Ethiopian change his skin?
Observe, 1. Some are so bad that rough and severe methods must be used
with them, after gentle means have been tried in vain; they must be
brayed in a mortar. God will take this way with them by his judgments;
the magistrates must take this way with them by the rigour of the law.
Force must be used with those that will not be ruled by reason, and
love, and their own interest. 2. Some are so incorrigibly bad that even
those rough and severe methods do not answer the end, their foolishness
will not depart from them, so fully are their hearts set in them to do
evil; they are often under the rod and yet not humbled, in the furnace
and yet not refined, but, like Ahaz, trespass yet more (2 Chron.
xxviii. 22); and what remains then but that they should be rejected as
reprobate silver?
The Reward of Prudence.
23 Be thou diligent to know the state of thy flocks, and look well to
thy herds. 24 For riches are not for ever: and doth the crown endure
to every generation? 25 The hay appeareth, and the tender grass
sheweth itself, and herbs of the mountains are gathered. 26 The lambs
are for thy clothing, and the goats are the price of the field. 27
And thou shalt have goats' milk enough for thy food, for the food of
thy household, and for the maintenance for thy maidens.
Here is, I. A command given us to be diligent in our callings. It is
directed to husbandmen and shepherds, and those that deal in cattle,
but it is to be extended to all other lawful callings; whatever our
business is, within doors or without, we must apply our minds to it.
This command intimates, 1. That we ought to have some business to do in
this world and not to live in idleness. 2. We ought rightly and fully
to understand our business, and know what we have to do, and not meddle
with that which we do not understand. 3. We ought to have an eye to it
ourselves, and not turn over all the care of it to others. We should,
with our own eyes, inspect the state of our flocks, it is the master's
eye that makes them fat. 4. We must be discreet and considerate in the
management of our business, know the state of things, and look well to
them, that nothing may be lost, no opportunity let slip, but every
thing done in proper time and order, and so as to turn to the best
advantage. 5. We must be diligent and take pains; not only sit down and
contrive, but be up and doing: "Set thy heart to thy herds, as one in
care; lay thy hands, lay thy bones, to thy business."
II. The reasons to enforce this command. Consider,
1. The uncertainty of worldly wealth (v. 24): Riches are not for ever.
(1.) Other riches are not so durable as these are: "Look well to thy
flocks and herds, thy estate in the country and the stock upon that,
for these are staple commodities, which, in a succession, will be for
ever, whereas riches in trade and merchandise will not be so; the crown
itself may perhaps not be so sure to thy family as thy flocks and
herds." (2.) Even these riches will go to decay if they be not well
looked after. If a man had an abbey (as we say), and were slothful and
wasteful, he might make an end of it. Even the crown and the revenues
of it, if care be not taken, will suffer damage, nor will it continue
to every generation without very good management. Though David had the
crown entailed on his family, yet he looked well to his flocks, 1
Chron. xxvii. 29, 31.
2. The bounty and liberality of nature, or rather of the God of nature,
and his providence (v. 25): The hay appears. In taking care of the
flocks and herds, (1.) "There needs no great labour, no ploughing or
sowing; the food for them is the spontaneous product of the ground;
thou hast nothing to do but to turn them into it in the summer, when
the grass shows itself, and to gather the herbs of the mountains for
them against winter. God has done his part; thou art ungrateful to him,
and unjustly refusest to serve his providence, if thou dost not do
thine." (2.) "There is an opportunity to be observed and improved, a
time when the hay appears; but, if thou let slip that time, thy flocks
and herds will fare the worse for it. As for ourselves, so for our
cattle, we ought, with the ant, to provide meat in summer."
3. The profit of good husbandry in a family: "Keep thy sheep, and thy
sheep will help to keep thee; thou shalt have food for thy children and
servants, goats' milk enough (v. 27); and enough is as good as a feast.
Thou shalt have raiment likewise: the lambs' wool shall be for thy
clothing. Thou shalt have money to pay thy rent; the goats thou shalt
have to sell shall be the price of thy field;" nay, as some understand
it, "Thou shalt become a purchaser, and buy land to leave to thy
children," (v. 26). Note, (1.) If we have food and raiment, and
wherewithal to give every body his own, we have enough, and ought to be
not only content, but thankful. (2.) Masters of families must provide
not only for themselves, but for their families, and see that their
servants have a fitting maintenance. (3.) Plain food and plain
clothing, if they be but competent, are all we should aim at. "Reckon
thyself well done to if thou be clothed with home-spun cloth with the
fleece of thy own lambs, and fed with goats' milk; let that serve for
thy food which serves for the food of thy household and the maintenance
of thy maidens. Be not desirous of dainties, far-fetched and
dear-bought." (4.) This should encourage us to be careful and
industrious about our business, that that will bring in a sufficient
maintenance for our families; we shall eat the labour of our hands.
__________________________________________________________________
P R O V E R B S
CHAP. XXVIII.
Miscellaneous Maxims.
1 The wicked flee when no man pursueth: but the righteous are bold as a
lion.
See here, 1. What continual frights those are subject to that go on in
wicked ways. Guilt in the conscience makes men a terror to themselves,
so that they are ready to flee when none pursues; like one that
absconds for debt, who thinks every one he meets a bailiff. Though they
pretend to be easy, there are secret fears which haunt them wherever
they go, so that they fear where no present or imminent danger is, Ps.
liii. 5. Those that have made God their enemy, and know it, cannot but
see the whole creation at war with them, and therefore can have no true
enjoyment of themselves, no confidence, no courage, but a fearful
looking for of judgment. Sin makes men cowards.
Degeneres animos timor arguit--
Fear argues a degenerate soul.
Virgil.
Quos diri conscia facti mens habet attonitos--
The consciousness of atrocious crimes astonishes and confounds.
Juvenal.
If they flee when none pursues, what will they do when they shall see
God himself pursuing them with his armies? Job xx. 24; xv. 24. See
Deut. xxviii. 25; Lev. xxvi. 36. 2. What a holy security and serenity
of mind those enjoy who keep conscience void of offence and so keep
themselves in the love of God: The righteous are bold as a lion, as a
young lion; in the greatest dangers they have a God of almighty power
to trust to. Therefore will not we fear though the earth be removed.
Whatever difficulties they meet with in the way of their duty, they are
not daunted by them. None of those things move me.
Hic murus aheneus esto, nil conscire sibi--
Be this thy brazen bulwark of defence,
Still to preserve thy conscious innocence.
Hor.
2 For the transgression of a land many are the princes thereof: but by
a man of understanding and knowledge the state thereof shall be
prolonged.
Note, 1. National sins bring national disorders and the disturbance of
the public repose: For the transgression of a land, and a general
defection from God and religion to idolatry, profaneness, or
immorality, many are the princes thereof, many at the same time
pretending to the sovereignty and contending for it, by which the
people are crumbled into parties and factions, biting and devouring one
another, or many successively, in a little time, one cutting off
another, as 1 Kings xvi. 8, &c., or soon cut off by the hand of God or
of a foreign enemy, as 2 Kings xxiv. 5, &c. As the people suffer for
the sins of the prince,
Delirant reges, plectuntur Achivi--
Kings play the madmen, and their people suffer for it,
so the government sometimes suffers for the sins of the people. 2.
Wisdom will prevent or redress these grievances: By a man, that is, by
a people, of understanding, that come again to themselves and their
right mind, things are kept in a good order, or, if disturbed, brought
back to the old channel again. Or, By a prince of understanding and
knowledge, a privy-counsellor, or minister of state, that will restrain
or suppress the transgression of the land, and take the right methods
of healing the state thereof, the good estate of it will be prolonged.
We cannot imagine what a great deal of service one wise man may do to a
nation in a critical juncture.
3 A poor man that oppresseth the poor is like a sweeping rain which
leaveth no food.
See here, 1. How hard-hearted poor people frequently are to one
another, not only not doing such good offices as they might do one to
another, but imposing upon and over-reaching one another. Those who
know by experience the miseries of poverty should be compassionate to
those who suffer the like, but they are inexcusably barbarous if they
be injurious to them. 2. How imperious and griping those commonly are
who, being indigent and necessitous, get into power. If a prince prefer
a poor man, he forgets that ever he was poor, and none shall be so
oppressive to the poor as he, nor squeeze them so cruelly. The hungry
leech and the dry sponge suck most. Set a beggar on horseback, and he
will ride without mercy. He is like a sweeping rain, which washes away
the corn in the ground, and lays and beats out that which has grown, so
that it leaves no food. Princes therefore ought not to put those into
places of trust who are poor, and in debt, and behind-hand in the
world, nor any who make it their main business to enrich themselves.
4 They that forsake the law praise the wicked: but such as keep the law
contend with them.
Note, 1. Those that praise the wicked make it to appear that they do
themselves forsake the law, and go contrary to it, for that curses and
condemns the wicked. Wicked people will speak well of one another, and
so strengthen one another's hands in their wicked ways, hoping thereby
to silence the clamours of their own consciences and to serve the
interests of the devil's kingdom, which is not done by any thing so
effectually as by keeping vice in reputation. 2. Those that do indeed
make conscience of the law of God themselves will, in their places,
vigorously oppose sin, and bear their testimony against it, and do what
they can to shame and suppress it. They will reprove the works of
darkness, and silence the excuses which are made for those works, and
do what they can to bring gross offenders to punishment, that others
may hear and fear.
5 Evil men understand not judgment: but they that seek the Lord
understand all things.
Note, I. As the prevalency of men's lusts is owing to the darkness of
their understandings, so the darkness of their understandings is very
much owing to the dominion of their lusts: Men understand not judgment,
discern not between truth and falsehood, right and wrong; they
understand not the law of God as the rule either of their duty or of
their doom; and, 1. Therefore it is that they are evil men; their
wickedness is the effect of their ignorance and error, Eph. iv. 18. 2.
Therefore they understand not judgment, because they are evil men;
their corruptions blind their eyes, and fill them with prejudices, and
because they do evil they hate the light. It is just with God also to
give them up to strong delusions.
II. As men's seeking the Lord is a good sign that they do understand
much, so it is a good means of their understanding more, even of their
understanding all things needful for them. Those that set God's glory
before them as their end, his favour as their felicity, and his word as
their rule, and apply to him upon all occasions by prayer, they seek
the Lord, and he will give them the spirit of wisdom. If a man do his
will, he shall know his doctrine, John vii. 17. A good understanding
those have, and a better they shall have, that do his commandments, Ps.
cxi. 10; 1 Cor. ii. 12, 15.
6 Better is the poor that walketh in his uprightness, than he that is
perverse in his ways, though he be rich.
Here, 1. It is supposed that a man may walk in his uprightness and yet
be poor in this world, which is a temptation to dishonesty, and yet may
resist the temptation and continue to walk in his uprightness--also
that a man may be perverse in his ways, injurious to God and man, and
yet be rich, and prosper in the world, for a while, may be rich, and so
lie under great obligations and have great opportunities to do good,
and yet be perverse in his ways and do a great deal of hurt. 2. It is
maintained as a paradox to a blind world that an honest, godly, poor
man, is better than a wicked, ungodly, rich man, has a better
character, is in a better condition, has more comfort in himself, is a
greater blessing to the world, and is worthy of much more honour and
respect. It is not only certain that his case will be better at death,
but it is better in life. When Aristides was by a rich man upbraided
with his poverty he answered, Thy riches do thee more hurt than my
poverty does me.
7 Whoso keepeth the law is a wise son: but he that is a companion of
riotous men shameth his father.
Note, 1. Religion is true wisdom, and it makes men wise in every
relation. He that conscientiously keeps the law is wise, and he will be
particularly a wise son, that is, will act discreetly towards his
parents, for the law of God teaches him to do so. 2. Bad company is a
great hindrance to religion. Those that are companions of riotous men,
that choose such for their companions and delight in their
conversation, will certainly be drawn from keeping the law of God and
drawn to transgress it, Ps. cxix. 115. 3. Wickedness is not only a
reproach to the sinner himself, but to all that are akin to him. He
that keeps rakish company, and spends his time and money with them, not
only grieves his parents, but shames them; it turns to their disrepute,
as if they had not done their duty to him. They are ashamed that a
child of theirs should be scandalous and abusive to their neighbours.
8 He that by usury and unjust gain increaseth his substance, he shall
gather it for him that will pity the poor.
Note, 1. That which is ill-got, though it may increase much, will not
last long. A man may perhaps raise a great estate, in a little time, by
usury and extortion, fraud, and oppression of the poor, but it will not
continue; he gathers it for himself, but it shall prove to have been
gathered for somebody else that he has no kindness for. His estate
shall go to decay, and another man's shall be raised out of the ruins
of it. 2. Sometimes God in his providence so orders it that that which
one got unjustly another uses charitably; it is strangely turned into
the hands of one that will pity the poor and do good with it, and so
cut off the entail of the curse which he brought upon it who got it by
deceit and violence. Thus the same Providence that punishes the cruel,
and disables them to do any more hurt, rewards the merciful, and
enables them to do so much the more good. To him that has the ten
pounds give the pound which the wicked servant hid in the napkin; for
to him that has, and uses it well, more shall be given, Luke xix. 24.
Thus the poor are repaid, the charitable are encouraged, and God is
glorified.
9 He that turneth away his ear from hearing the law, even his prayer
shall be abomination.
Note, 1. It is by the word and prayer that our communion with God is
kept up. God speaks to us by his law, and expects we should hear him
and heed him; we speak to him by prayer, to which we wait for an answer
of peace. How reverent and serious should we be, whenever we are
hearing from and speaking to the Lord of glory! 2. If God's word be not
regarded by us, our prayers shall not only not be accepted of God, but
they shall be an abomination to him, not only our sacrifices, which
were ceremonial appointments, but even our prayers, which are moral
duties, and which, when they are put up by the upright, are so much his
delight. See Isa. i. 11, 15. The sinner whose prayers God is thus angry
at is one who wilfully and obstinately refuses to obey God's
commandments, who will not so much as give them the hearing, but causes
his ear to decline the law, and refuses when God calls; God will
therefore justly refuse him when he calls. See Prov. i. 24, 28.
10 Whoso causeth the righteous to go astray in an evil way, he shall
fall himself into his own pit: but the upright shall have good things
in possession.
Here is, 1. The doom of seducers, who attempt to draw good people, or
those who profess to be such, into sin and mischief, who take pride in
causing the righteous to go astray in an evil way, in drawing them into
a snare, that they may insult over them. They shall not gain their
point; it is impossible to deceive the elect. But they shall fall
themselves into their own pit; and having been not only sinners, but
tempters, not only unrighteous, but enemies to the righteous, their
condemnation will be so much the greater, Matt. xxiii. 14, 15. 2. The
happiness of the sincere. They shall not only be preserved from the
evil way which the wicked would decoy them into, but they shall have
good things, the best things, in possession, the graces and comforts of
God's Spirit, besides what they have in reversion.
11 The rich man is wise in his own conceit; but the poor that hath
understanding searcheth him out.
Note, 1. Those that are rich are apt to think themselves wise, because,
whatever else they are ignorant of, they know how to get and save; and
those that are purse-proud expect that all they say should be regarded
as an oracle and a law, and that none should dare to contradict them,
but every sheaf bow to theirs; this humour is fed by flatterers, who,
because (like Jezebel's prophets) they are fed at their table, cry up
their wisdom. 2. Those that are poor often prove themselves wiser than
they: A poor man, who has taken pains to get wisdom, having no other
way (as the rich man has) to get a reputation, searches him out, and
makes it to appear that he is not such a scholar, nor such a
politician, as he is taken to be. See how variously God dispenses his
gifts; to some he gives wealth, to others wisdom, and it is easy to say
which of these is the better gift, which we should covet more
earnestly.
12 When righteous men do rejoice, there is great glory: but when the
wicked rise, a man is hidden.
Note, 1. The comfort of the people of God is the honour of the nation
in which they live. There is a great glory dwelling in the land when
the righteous do rejoice, when they have their liberty, the free
exercise of their religion, and are not persecuted, when the government
countenances them and speaks comfortably to them, when they prosper and
grow rich, and, much more, when they are preferred and employed and
have power put into their hands. 2. The advancement of the wicked is
the eclipsing of the beauty of a nation: When the wicked rise and get
head they make head against all that is sacred, and then a man is
hidden, a good man is thrust into obscurity, is necessitated to abscond
for his own safety; corruptions prevail so generally that, as in
Elijah's time, there seem to be no good men left, the wicked walk so
thickly on every side.
13 He that covereth his sins shall not prosper: but whoso confesseth
and forsaketh them shall have mercy.
Here is, 1. The folly of indulging sin, of palliating and excusing it,
denying or extenuating it, diminishing it, dissembling it, or throwing
the blame of it upon others: He that thus covers his sins shall not
prosper, let him never expect it. He shall not succeed in his endeavour
to cover his sin, for it will be discovered, sooner or later. There is
nothing hid which shall not be revealed. A bird of the air shall carry
the voice. Murder will out, and so will other sins. He shall not
prosper, that is, he shall not obtain the pardon of his sin, nor can he
have any true peace of conscience. David owns himself to have been in a
constant agitation while he covered his sins, Ps. xxxii. 3, 4. While
the patient conceals his distemper he cannot expect a cure. 2. The
benefit of parting with it, both by a penitent confession and a
universal reformation: He that confesses his guilt to God, and is
careful not to return to sin again, shall find mercy with God, and
shall have the comfort of it in his own bosom. His conscience shall be
eased and his ruin prevented. See 1 John i. 9; Jer. iii. 12, 13. When
we set sin before our face (as David, My sin is ever before me) God
casts it behind his back.
14 Happy is the man that feareth alway: but he that hardeneth his heart
shall fall into mischief.
Here is, 1. The benefit of a holy caution. It sounds strangely, but it
is very true: Happy is the man that feareth always. Most people think
that those are happy who never fear; but there is a fear which is so
far from having torment in it that it has in it the greatest
satisfaction. Happy is the man who always keeps up in his mind a holy
awe and reverence of God, his glory, goodness, and government, who is
always afraid of offending God and incurring his displeasure, who keeps
conscience tender and has a dread of the appearance of evil, who is
always jealous of himself, distrustful of his own sufficiency, and
lives in expectation of troubles and changes, so that, whenever they
come, they are no surprise to him. He who keeps up such a fear as this
will live a life of faith and watchfulness, and therefore happy is he,
blessed and holy. 2. The danger of a sinful presumption: He that
hardens his heart, that mocks at fear, and sets God and his judgments
at defiance, and receives not the impressions of his word or rod, shall
fall into mischief; his presumption will be his ruin, and whatever sin
(which is the greatest mischief) he falls into it is owing to the
hardness of his heart.
15 As a roaring lion, and a ranging bear; so is a wicked ruler over the
poor people.
It is written indeed, Thou shalt not speak evil of the ruler of thy
people; but if he be a wicked ruler, that oppresses the people,
especially the poor people, robbing them of the little they have and
making a prey of them, whatever we may call him, this scripture calls
him a roaring lion and a ranging bear. 1. In respect of his character.
He is brutish, barbarous, and blood-thirsty; he is rather to be put
among the beasts of prey, the wildest and most savage, than to be
reckoned of that noble rank of beings whose glory is reason and
humanity. 2. In respect of the mischief he does to his subjects. He is
dreadful as the roaring lion, who makes the forest tremble; he is
devouring as a hungry bear, and the more necessitous he is the more
mischief he does and the more greedy of gain he is.
16 The prince that wanteth understanding is also a great oppressor: but
he that hateth covetousness shall prolong his days.
Two things are here intimated to be the causes of the
mal-administration of princes:--1. The love of money, that root of all
evil; for hating covetousness here stands opposed to oppression,
according to Moses's character of good magistrates, men fearing God and
hating covetousness (Exod. xviii. 21), not only not being covetous, but
hating it, and shaking the hands from the holding of bribes. A ruler
that is covetous will neither do justly nor love mercy, but the people
under him shall be bought and sold. 2. Want of consideration: He that
hates covetousness shall prolong his government and peace, shall be
happy in the affections of his people and the blessing of his God. It
is as much the interest as the duty of princes to reign in
righteousness. Oppressors therefore and tyrants are the greatest fools
in the world; they want understanding; they do not consult their own
honour, ease, and safety, but sacrifice all to their ambition of an
absolute and arbitrary power. They might be much happier in the hearts
of their subjects than in their necks or estates.
17 A man that doeth violence to the blood of any person shall flee to
the pit; let no man stay him.
This agrees with that ancient law, Whoso sheddeth man's blood, by man
shall his blood be shed (Gen. ix. 6), and proclaims, 1. The doom of the
shedder of blood. He that has committed murder, though he flees for his
life, shall be continually haunted with terrors, shall himself flee to
the pit, betray himself, and torment himself, like Cain, who, when he
had killed his brother, became a fugitive and a vagabond, and trembled
continually. 2. The duty of the avenger of blood, whether the
magistrate or the next of kin, or whoever are concerned in making
inquisition for blood, let them be close and vigorous in the
prosecution, and let it not be bought off. Those that acquit the
murderer, or do any thing to help him off, come in sharers in the guilt
of blood; nor can the land be purged from blood but by the blood of him
that shed it, Num. xxxv. 33.
18 Whoso walketh uprightly shall be saved: but he that is perverse in
his ways shall fall at once.
Note, 1. Those that are honest are always safe. He that acts with
sincerity, that speaks as he thinks, has a single eye, in every thing,
to the glory of God and the good of his brethren, that would not, for a
world, do an unjust thing if he knew it, that in all manner of
conversation walks uprightly, he shall be saved hereafter. We find a
glorious company of those in whose mouth was found no guile, Rev. xiv.
5. They shall be safe now. Integrity and uprightness will preserve men,
will give them a holy security in the worst of times; for it will
preserve their comfort, their reputation, and all their interests. They
may be injured, but they cannot be hurt. 2. Those that are false and
dishonest are never safe: He that is perverse in his ways, that thinks
to secure himself by fraudulent practices, by dissimulation and
treachery, or by an estate ill-got, he shall fall, nay, he shall fall
at once, not gradually, and with warning given, but suddenly, without
previous notice, for he is least safe when he is most secure. He falls
at once, and so has neither time to guard against his ruin nor to
provide for it; and, being a surprise upon him, it will be so much the
greater terror to him.
19 He that tilleth his land shall have plenty of bread: but he that
followeth after vain persons shall have poverty enough.
Note, 1. Those that are diligent in their callings take the way to live
comfortably: He that tills his land, and tends his shop, and minds his
business, whatever it is, he shall have plenty of bread, of that which
is necessary for himself and his family and with which he may be
charitable to the poor; he shall eat the labour of his hands. 2. Those
that are idle, and careless, and company-keepers, though they indulge
themselves in living (as they think) easily and pleasantly, they take
the way to live miserably. He that has land and values himself upon
that, but does not till it, but follows after vain persons, drinks with
them, joins with them in their frolics and vain sports, and idles away
his time with him, he shall have poverty enough, shall be satiated or
replenished with poverty (so the word is); he takes those courses which
lead so directly to it that he seems to court it, and he shall have his
fill of it.
20 A faithful man shall abound with blessings: but he that maketh haste
to be rich shall not be innocent.
Here, 1. We are directed in the true way to be happy, and that is to be
holy and honest. He that is faithful to God and man shall be blessed of
the Lord, and he shall abound with blessings of the upper and nether
springs. Men shall praise him, and pray for him, and be ready to do him
any kindness. He shall abound in doing good, and shall himself be a
blessing to the place where he lives. Usefulness shall be the reward of
faithfulness, and it is a good reward. 2. We are cautioned against a
false and deceitful way to happiness, and that is, right or wrong,
raising an estate suddenly. Say not, This is the way to abound with
blessings, for he that makes haste to be rich, more haste than good
speed, shall not be innocent; and, if he be not, he shall not be
blessed of God, but rather bring a curse upon what he has; nor, if he
be not innocent, can he long be easy to himself; he shall not be
accounted innocent by his neighbours, but shall have their ill will and
ill word. He does not say that he cannot be innocent, but there is all
the probability in the world that he will not prove so: He that hasteth
with his feet sinneth, stumbleth, falleth. Sed quæ reverentia legum,
quis metus, aut pudor, est unquam properantis avari?--What reverence
for law, what fear, what shame, was ever indicated by an avaricious man
hasting to be rich?
21 To have respect of persons is not good: for for a piece of bread
that man will transgress.
Note, 1. It is a fundamental error in the administration of justice,
and that which cannot but lead men to abundance of transgression, to
consider the parties concerned more than the merits of the cause, so as
to favour one because he is a gentleman, a scholar, my countryman, my
old acquaintance, has formerly done me a kindness, or may do me one, or
is of my party and persuasion, and to bear hard on the other party
because he is a stranger, a poor man, has done me an ill turn, is or
has been my rival, or is not of my mind, or has voted against me.
Judgment is perverted when any consideration of this kind is admitted
into the scale, any thing but pure right. 2. Those that are partial
will be paltry. Those that have once broken through the bonds of
equity, though, at first, it must be some great bribe, some noble
present, that would bias them, yet, when they have debauched their
consciences, they will, at length, be so sordid that for a piece of
bread they will give judgment against their consciences; they will
rather play at small game than sit out.
22 He that hasteth to be rich hath an evil eye, and considereth not
that poverty shall come upon him.
Here again Solomon shows the sin and folly of those that will be rich;
they are resolved that they will be so, per fas, per nefas--right or
wrong; they will be so with all speed; they are getting hastily an
estate. 1. They have no comfort in it: They have an evil eye, that is,
they are always grieving at those that have more than they, and always
grudging their necessary expenses, because they think the former keep
them from seeming rich, the latter from being so, and between both they
must needs be perpetually uneasy. 2. They have no assurance of the
continuance of it, and yet take no thought to provide against the loss
of it: Poverty shall come upon them, and the riches which they made
wings for, that they might fly to them, will make themselves wings to
fly from them; but they are secure and improvident, and do not consider
this, that while they are making haste to be rich they are really
making haste to be poor, else they would not trust to uncertain riches.
23 He that rebuketh a man afterwards shall find more favour than he
that flattereth with the tongue.
Note, 1. Flatterers may please those for a time who, upon second
thoughts, will detest and despise them. If ever they come to be
convinced of the evil of those sinful courses they were flattered in,
and to be ashamed of the pride and vanity which were humoured and
gratified by those flatteries, they will hate the fawning flatterers as
having had an ill design upon them, and the fulsome flatteries as
having had an ill effect upon them and become nauseous. 2. Reprovers
may displease those at first who yet afterwards, when the passion is
over and the bitter physic begins to work well, will love and respect
them. He that deals faithfully with his friend, in telling him of his
faults, though he may put him into some heat for the present, and
perhaps have hard words, instead of thanks, for his pains, yet
afterwards he will not only have the comfort in his own bosom of having
done his duty, but he also whom he reproved will acknowledge that it
was a kindness, will entertain a high opinion of his wisdom and
faithfulness, and look upon him as fit to be a friend. He that cries
out against his surgeon for hurting him when he is searching his wound
will yet pay him well, and thank him too, when he has cured it.
24 Whoso robbeth his father or his mother, and saith, It is no
transgression; the same is the companion of a destroyer.
As Christ shows the absurdity and wickedness of those children who
think it is no duty, in some cases, to maintain their parents (Matt.
xv. 5), so Solomon here shows the absurdity and wickedness of those who
think it is no sin to rob their parents, either by force or secretly,
by wheedling them or threatening them, or by wasting what they have,
and (which is no better than robbing them) running into debt and
leaving them to pay it. Now, 1. This is commonly made light of by
untoward children; they say, "It is no transgression, for it will be
our own shortly, our parents can well enough spare it, we have occasion
for it, we cannot live as gentlemen upon the allowance our parents give
us, it is too strait for us." With such excuses as these they endeavour
to shift off the conviction. But, 2. How lightly soever an ungoverned
youth makes of it, it is really a very great sin; he that does it is
the companion of a destroyer, no better than a robber on the highway.
What wickedness will he scruple to commit who will rob his own parents?
25 He that is of a proud heart stirreth up strife: but he that putteth
his trust in the Lord shall be made fat.
Note, 1. Those make themselves lean, and continually unquiet, that are
haughty and quarrelsome, for they are opposed to those that shall be
made fat: He that is of a proud heart, that is conceited of himself and
looks with a contempt upon all about him, that cannot bear either
competition or contradiction, he stirs up strife, makes mischief, and
creates disturbance to himself and every body else. 2. Those make
themselves fat, and always easy, that live in a continual dependence
upon God and his grace: He who puts his trust in the Lord, who, instead
of struggling for himself, commits his cause to God, shall be made fat.
He saves the money which others spend upon their pride and
contentiousness; he enjoys himself, and has abundant satisfaction in
his God; and thus his soul dwells at ease, and he is most likely to
have plenty of outward good things. None live so easily, so pleasantly,
as those who live by faith.
26 He that trusteth in his own heart is a fool: but whoso walketh
wisely, he shall be delivered.
Here is, 1. The character of a fool: He trusts to his own heart, to his
own wisdom and counsels, his own strength and sufficiency, his own
merit and righteousness, and the good opinion he has of himself; he
that does so is a fool, for he trusts to that, not only which is
deceitful above all things (Jer. xvii. 9), but which has often deceived
him. This implies that it is the character of a wise man (as before, v.
25) to put his trust in the Lord, and in his power and promise, and to
follow his guidance, Prov. iii. 5, 6. 2. The comfort of a wise man: He
that walks wisely, that trusts not to his own heart, but is humble and
self-diffident, and goes on in the strength of the Lord God, he shall
be delivered; when the fool, that trusts in his own heart, shall be
destroyed.
27 He that giveth unto the poor shall not lack: but he that hideth his
eyes shall have many a curse.
Here is, 1. A promise to the charitable: He that gives to the poor
shall himself be never the poorer for so doing; he shall not lack. If
he have but little, and so be in danger of lacking, let him give out of
his little, and that will prevent it from coming to nothing; as the
bounty of the widow of Sarepta to Elijah (for whom she made a little
cake first) saved what she had, when it was reduced to a handful of
meal. If he have much, let him give much out of it, and that will
prevent its growing less; he and his shall not want what is given in
pious charity. What we gave we have. 2. A threatening to the
uncharitable: He that hides his eyes, that he may not see the miseries
of the poor nor read their petitions, lest his eye should affect his
heart and extort some relief from him, he shall have many a curse, both
from God and man, and neither causeless, and therefore they shall come.
Woeful is the condition of that man who has the word of God and the
prayers of the poor against him.
28 When the wicked rise, men hide themselves: but when they perish, the
righteous increase.
This is to the same purport with what we had, v. 12. 1. When bad men
are preferred, that which is good is clouded and run down. When power
is put into the hands of the wicked, men hide themselves; wise men
retire into privacy, and decline public business, not caring to be
employed under them; rich men get out of the way, for fear of being
squeezed for what they have; and, which is worst of all, good men
abscond, despairing to do good and fearing to be persecuted and
ill-treated. 2. When bad men are disgraced, degraded, and their power
taken from them, then that which is good revives again, then the
righteous increase; for, when they perish, good men will be put in
their room, who will, by their example and interest, countenance
religion and righteousness. It is well with a land when the number of
good people increases in it; and it is therefore the policy of all
princes, states, and potentates, to encourage them and to take special
care of the good education of youth.
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P R O V E R B S
CHAP. XXIX.
Miscellaneous Maxims.
1 He, that being often reproved hardeneth his neck, shall suddenly be
destroyed, and that without remedy.
Here, 1. The obstinacy of many wicked people in a wicked way is to be
greatly lamented. They are often reproved by parents and friends, by
magistrates and ministers, by the providence of God and by their own
consciences, have had their sins set in order before them and fair
warning given them of the consequences of them, but all in vain; they
harden their necks. Perhaps they fling away, and will not so much as
give the reproof a patient hearing; or, if they do, yet they go on in
the sins for which they are reproved; they will not bow their necks to
the yoke, but are children of Belial; they refuse reproof (ch. x. 17),
despise it (ch. v. 12), hate it, ch. xii. 1. 2. The issue of this
obstinacy is to be greatly dreaded: Those that go on in sin, in spite
of admonition, shall be destroyed; those that will not be reformed must
expect to be ruined; if the rods answer not the end, expect the axes.
They shall be suddenly destroyed, in the midst of their security, and
without remedy; they have sinned against the preventing remedy, and
therefore let them not expect any recovering remedy. Hell is remediless
destruction. They shall be destroyed, and no healing, so the word is.
If God wounds, who can heal?
2 When the righteous are in authority, the people rejoice: but when the
wicked beareth rule, the people mourn.
This is what was said before, ch. xxviii. 12, 28. 1. The people will
have cause to rejoice or mourn according as their rulers are righteous
or wicked; for, if the righteous be in authority, sin will be punished
and restrained, religion and virtue will be supported and kept in
reputation; but, if the wicked get power in their hands, wickedness
will abound, religion and religious people will be persecuted, and so
the ends of government will be perverted. 2. The people will actually
rejoice or mourn according as their rulers are righteous or wicked.
Such a conviction are even the common people under of the excellency of
virtue and religion that they will rejoice when they see them preferred
and countenanced; and, on the contrary, let men have ever so much
honour or power, if they be wicked and vicious, and use it ill, they
make themselves contemptible and base before all the people (as those
priests, Mal. ii. 9) and subjects will think themselves miserable under
such a government.
3 Whoso loveth wisdom rejoiceth his father: but he that keepeth company
with harlots spendeth his substance.
Both the parts of this verse repeat what has been often said, but, on
comparing them together, the sense of them will be enlarged from each
other. 1. Be it observed, to the honour of a virtuous young man, that
he loves wisdom, he is a philosopher (for that signifies a lover of
wisdom), for religion is the best philosophy; he avoids bad company,
and especially the company of lewd women. Hereby he rejoices his
parents, and has the satisfaction of being a comfort to them, and
increases his estate, and is likely to live comfortably. 2. Be it
observed, to the reproach of a vicious young man, that he hates wisdom;
he keeps company with scandalous women, who will be his ruin, both in
soul and body; he grieves his parents, and, like the prodigal son,
devours their living with harlots. Nothing will beggar men sooner than
the lusts of uncleanness; and the best preservative from those ruinous
lusts is wisdom.
4 The king by judgment establisheth the land: but he that receiveth
gifts overthroweth it.
Here is, 1. The happiness of a people under a good government. The care
and business of a prince should be to establish the land, to maintain
its fundamental laws, to settle the minds of his subjects and make them
easy, to secure their liberties and properties from hostilities and for
posterity, and to set in order the things that are wanting; this he
must do by judgment, by wise counsels, and by the steady administration
of justice, without respect of persons, which will have these good
effects. 2. The misery of a people under a bad government: A man of
oblations (so it is in the margin) overthrows the land; a man that is
either sacrilegious or superstitious, or that invades the priest's
office, as Saul and Uzziah--or a man that aims at nothing but getting
money, and will, for a good bribe, connive at the most guilty, and, in
hope of one, persecute the innocent--such governors as these will ruin
a country.
5 A man that flattereth his neighbour spreadeth a net for his feet.
Those may be said to flatter their neighbours who commend and applaud
that good in them (the good they do or the good they have) which really
either is not or is not such as they represent it, and who profess that
esteem and that affection for them which really they have not; these
spread a net for their feet. 1. For their neighbours' feet, whom they
flatter. They have an ill design in it; they would not praise them as
they do but that they hope to make an advantage of them; and it is
therefore wisdom to suspect those who flatter us, that they are
secretly laying a snare for us, and to stand on our guard accordingly.
Or it has an ill effect on those who are flattered; it puffs them up
with pride, and makes them conceited and confident of themselves, and
so proves a net that entangles them in sin. 2. For their own feet; so
some understand it. He that flatters others, in expectation that they
will return his compliments and flatter him, does but make himself
ridiculous and odious even to those he flatters.
6 In the transgression of an evil man there is a snare: but the
righteous doth sing and rejoice.
Here is, 1. The peril of a sinful way. There is not only a punishment
at the end of it, but a snare in it. One sin is a temptation to
another, and there are troubles which, as a snare, come suddenly upon
evil men in the midst of their transgressions; nay, their transgression
itself often involves them in vexations; their sin is their punishment,
and they are holden in the cords of their own iniquity, ch. v. 22. 2.
The pleasantness of the way of holiness. The snare that is in the
transgression of evil men spoils all their mirth, but righteous men are
kept from those snares, or delivered out of them; they walk at liberty,
walk in safety, and therefore they sing and rejoice. Those that make
God their chief joy have him for their exceeding joy, and it is their
own fault if they do not rejoice evermore. If there be any true joy on
this side heaven, doubtless those have it whose conversation is in
heaven.
7 The righteous considereth the cause of the poor: but the wicked
regardeth not to know it.
It is a pity but that every one who sues sub formâ pauperis--as a
pauper, should have an honest cause (they are of all others inexcusable
if they have not), because the scripture has so well provided that it
should have a fair hearing, and that the judge himself should be of
counsel, as for the prisoner, so for the pauper. 1. It is here made the
character of a righteous judge that he considers the cause of the poor.
It is every man's duty to consider the poor (Ps. xli. 1), but the
judgment of the poor is to be considered by those that sit in judgment;
they must take as much pains to find out the right in a poor man's
cause as in a rich man's. Sense of justice must make both judge and
advocate as solicitous and industrious in the poor man's cause as if
they hoped for the greatest advantage. 2. It is made the character of a
wicked man that because it is a poor man's cause, which there is
nothing to be got by, he regards not to know it, in the true state of
it, for he cares not which way it goes, right or wrong. See Job xxix.
16.
8 Scornful men bring a city into a snare: but wise men turn away wrath.
See here, 1. Who are the men that are dangerous to the public--scornful
men. When such are employed in the business of the state they do things
with precipitation, because they scorn to deliberate, and will not take
time for consideration and consultation; they do things illegal and
unjustifiable, because they scorn to be hampered by laws and
constitutions; they break their faith, because they scorn to be bound
by their word, and provoke the people, because they scorn to please
them. Thus they bring a city into a snare by their ill conduct, or (as
the margin reads it) they set a city on fire; they sow discord among
the citizens and run them into confusion. Those are scornful men that
mock at religion, the obligations of conscience, the fears of another
world, and every thing that is sacred and serious. Such men are the
plagues of their generation; they bring God's judgments upon a land,
set men together by the ears, and so bring all to confusion. 2. Who are
the men that are the blessings of a land--the wise men who by promoting
religion, which is true wisdom, turn away the wrath of God, and who, by
prudent counsels, reconcile contending parties and prevent the
mischievous consequences of divisions. Proud and foolish men kindle the
fires which wise and good men must extinguish.
9 If a wise man contendeth with a foolish man, whether he rage or
laugh, there is no rest.
A wise man is here advised not to set his wit to a fool's, not to
dispute with him, or by contending with him to think either of
fastening reason upon him or gaining right from him: If a wise man
contend with a wise man, he may hope to be understood, and, as far as
he has reason and equity on his side, to carry his point, at least to
bring the controversy to a head and make it issue amicably; but, if he
contend with a foolish man, there is no rest; he will see no end of it,
nor will he have any satisfaction in it, but must expect to be always
uneasy. 1. Whether the foolish man he contends with rage or laugh,
whether he take angrily or scornfully what is said to him, whether he
rail at it or mock at it, one of the two he will do, and so there will
be no rest. However it is given, it will be ill-taken, and the wisest
man must expect to be either scolded or ridiculed if he contend with a
fool. He that fights with a dunghill, whether he be conqueror or
conquered, is sure to be defiled. 2. Whether the wise man himself rage
or laugh, whether he take the serious or the jocular way of dealing
with the fool, whether he be severe or pleasant with him, whether he
come with a rod or with the spirit of meekness (1 Cor. iv. 21), it is
all alike, no good is done. We have piped unto you, and you have not
danced, mourned unto you, and you have not lamented.
10 The bloodthirsty hate the upright: but the just seek his soul.
Note, 1. Bad men hate their best friends: The blood-thirsty, all the
seed of the old serpent, who was a murderer from the beginning, all
that inherit his enmity against the seed of the woman, hate the
upright; they seek the ruin of good men because they condemn the wicked
world and witness against it. Christ told his disciples that they
should be hated of all men. Bloody men do especially hate upright
magistrates, who would restrain and reform them, and put the laws in
execution against them, and so really do them a kindness. 2. Good men
love their worst enemies: The just, whom the bloody men hate, seek
their soul, pray for their conversion, and would gladly do any thing
for their salvation. This Christ taught us. Father, forgive them. The
just seek his soul, that is, the soul of the upright, whom the bloody
hate (so it is commonly understood), seek to protect it from violence,
and save it from, or avenge it at, the hands of the blood-thirsty.
11 A fool uttereth all his mind: but a wise man keepeth it in till
afterwards.
Note, 1. It is a piece of weakness to be very open: He is a fool who
utters all his mind,--who tells every thing he knows, and has in his
mouth instantly whatever he has in his thoughts, and can keep no
counsel,--who, whatever is started in discourse, quickly shoots his
bolt,--who, when he is provoked, will say any thing that comes
uppermost, whoever is reflected upon by it,--who, when he is to speak
of any business, will say all he thinks, and yet never thinks he says
enough, whether choice or refuse, corn or chaff, pertinent or
impertinent, you shall have it all. 2. It is a piece of wisdom to be
upon the reserve: A wise man will not utter all his mind at once, but
will take time for a second thought, or reserve the present thought for
a fitter time, when it will be more pertinent and likely to answer his
intention; he will not deliver himself in a continued speech, or
starched discourse, but with pauses, that he may hear what is to be
objected and answer it. Non minus interdum oratorium est tacere quam
dicere--True oratory requires an occasional pause. Plin. Ep. 7.6.
12 If a ruler hearken to lies, all his servants are wicked.
Note, 1. It is a great sin in any, especially in rulers, to hearken to
lies; for thereby they not only give a wrong judgment themselves of
persons and things, according to the lies they give credit to, but they
encourage others to give wrong informations. Lies will be told to those
that will hearken to them; but the receiver, in this case, is as bad as
the thief. 2. Those that do so will have all their servants wicked. All
their servants will appear wicked, for they will have lies told of
them; and they will be wicked, for they will tell lies to them. All
that have their ear will fill their ear with slanders and false
characters and representations; and so if princes, as well as people,
will be deceived, they shall be deceived, and, instead of devolving the
guilt of their own false judgments upon their servants that misinformed
them, they must share in their servants' guilt, and on them will much
of the blame lie for encouraging such misinformations and giving
countenance and ear to them.
13 The poor and the deceitful man meet together: the Lord lighteneth
both their eyes.
This shows how wisely the great God serves the designs of his
providence by persons of very different tempers, capacities, and
conditions in the world, even, 1. By those that are contrary the one to
the other. Some are poor and forced to borrow; others are rich, have a
great deal of the mammon of unrighteousness (deceitful riches they are
called), and they are creditors, or usurers, as it is in the margin.
Some are poor, and honest, and laborious; others are rich, slothful,
and deceitful. They meet together in the business of this world, and
have dealings with one another, and the Lord enlightens both their
eyes; he causes his sun to shine upon both and gives them both the
comforts of this life. To some of both sorts he gives his grace. He
enlightens the eyes of the poor by giving them patience, and of the
deceitful by giving them repentance, as Zaccheus. 2. By those that we
think could best be spared. The poor and the deceitful we are ready to
look upon as blemishes of Providence, but God makes even them to
display the beauty of Providence; he has wise ends not only in leaving
the poor always with us, but in permitting the deceived and the
deceiver, for both are his (Job xii. 16) and turn to his praise.
14 The king that faithfully judgeth the poor, his throne shall be
established for ever.
Here is, 1. The duty of magistrates, and that is, to judge faithfully
between man and man, and to determine all causes brought before them,
according to truth and equity, particularly to take care of the poor,
not to countenance them in an unjust cause for the sake of their
poverty (Exod. xxiii. 3), but to see that their poverty do not turn to
their prejudice if they have a just cause. The rich will look to
themselves, but the poor and needy the prince must defend (Ps. lxxxii.
3) and plead for, Prov. xxxi. 9. 2. The happiness of those magistrates
that do their duty. Their throne of honour, their tribunal of judgment,
shall be established for ever. This will secure to them the favour of
God and strengthen their interest in the affections of their people,
both which will be the establishment of their power, and help to
transmit it to posterity and perpetuate it in the family.
Parental Discipline.
15 The rod and reproof give wisdom: but a child left to himself
bringeth his mother to shame.
Parents, in educating their children, must consider, 1. The benefit of
due correction. They must not only tell their children what is good and
evil, but they must chide them, and correct them too, if need be, when
they either neglect that which is good or do that which is evil. If a
reproof will serve without the rod, it is well, but the rod must never
be used without a rational and grave reproof; and then, though it may
be a present uneasiness both to the father and to the child, yet it
will give wisdom. Vexatio dat intellectum--Vexation sharpens the
intellect. The child will take warning, and so will get wisdom. 2. The
mischief of undue indulgence: A child that is not restrained or
reproved, but is left to himself, as Adonijah was, to follow his own
inclinations, may do well if he will, but, if he take to ill courses,
nobody will hinder him; it is a thousand to one but he proves a
disgrace to his family, and brings his mother, who fondled him and
humoured him in his licentiousness, to shame, to poverty, to reproach,
and perhaps will himself be abusive to her and give her ill language.
16 When the wicked are multiplied, transgression increaseth: but the
righteous shall see their fall.
Note, 1. The more sinners there are the more sin there is: When the
wicked, being countenanced by authority, grow numerous, and walk on
every side, no marvel if transgression increases, as a plague in the
country is said to increase when still more and more are infected with
it. Transgression grows more impudent and bold, more imperious and
threatening, when there are many to keep it in countenance. In the old
world, when men began to multiply, they began to degenerate and corrupt
themselves and one another. 2. The more sin there is the nearer is the
ruin threatened. Let not the righteous have their faith and hope
shocked by the increase of sin and sinners. Let them not say that they
have cleansed their hands in vain, or that God has forsaken the earth,
but wait with patience; the transgressors shall fall, the measure of
their iniquity will be full, and then they shall fall from their
dignity and power, and fall into disgrace and destruction, and the
righteous shall have the satisfaction of seeing their fall (Ps. xxxvii.
34), perhaps in this world, certainly in the judgment of the great day,
when the fall of God's implacable enemies will be the joy and triumph
of glorified saints. See Isa. lxvi. 24; Gen. xix. 28.
17 Correct thy son, and he shall give thee rest; yea, he shall give
delight unto thy soul.
Note, 1. It is a very happy thing when children prove the comfort of
their parents. Good children are so; they give them rest, make them
easy, and free from the many cares they have had concerning them; yea,
they give delight unto their souls. It is a pleasure to parents, which
none know but those that are blessed with it, to see the happy fruit of
the good education they have given their children, and to have a
prospect of their well-doing for both worlds; it gives delight
proportionable to the many thoughts of heart that have been concerning
them. 2. In order to this, children must be trained up under a strict
discipline, and not suffered to do what they will and to go without
rebuke when they do amiss. The foolishness bound up in their hearts
must by correction be driven out when they are young, or it will break
out, to their own and their parents' shame, when they are grown up.
Miscellaneous Maxims.
18 Where there is no vision, the people perish: but he that keepeth the
law, happy is he.
See here, I. The misery of the people that want a settled ministry:
Where there is no vision, no prophet to expound the law, no priest or
Levite to teach the good knowledge of the Lord, no means of grace, the
word of the Lord is scarce, there is no open vision (1 Sam. iii. 1),
where it is so the people perish; the word has many significations, any
of which will apply here. 1. The people are made naked, stripped of
their ornaments and so exposed to shame, stripped of their armour and
so exposed to danger. How bare does a place look without Bibles and
ministers, and what an easy prey is it to the enemy of souls! 2. The
people rebel, not only against God, but against their prince; good
preaching would make people good subjects, but, for want of it, they
are turbulent and factious, and despise dominions, because they know no
better. 3. The people are idle, or they play, as the scholars are apt
to do when the master is absent; they do nothing to any good purpose,
but stand all the day idle, and sporting in the market-place, for want
of instruction what to do and how to do it. 4. They are scattered as
sheep having no shepherd, for want of the masters of assemblies to call
them and keep them together, Mark vi. 34. They are scattered from God
and their duty by apostasies, from one another by divisions; God is
provoked to scatter them by his judgments, 2 Chron. xv. 3, 5. 5. They
perish; they are destroyed for lack of knowledge, Hos. iv. 6. See what
reason we have to be thankful to God for the plenty of open vision
which we enjoy.
II. The felicity of a people that have not only a settled, but a
successful ministry among them, the people that hear and keep the law,
among whom religion is uppermost; happy are such a people and every
particular person among them. It is not having the law, but obeying it,
and living up to it, that will entitle us to blessedness.
19 A servant will not be corrected by words: for though he understand
he will not answer.
Here is the description of an unprofitable, slothful, wicked servant, a
slave that serves not from conscience, or love, but purely from fear.
Let those that have such servants put on patience to bear the vexation
and not disturb themselves at it. See their character. 1. No rational
words will work upon them; they will not be corrected and reformed, not
brought to their business, nor cured of their idleness and laziness, by
fair means, no, nor by foul words; even the most gentle master will be
forced to use severity with them; no reason will serve their turn, for
they are unreasonable. 2. No rational words will be got from them. They
are dogged and sullen; and, though they understand the questions you
ask them, they will not give you an answer; though you make it ever so
plain to them what you expect from them, they will not promise you to
mend what is amiss nor to mind their business. See the folly of those
servants whose mouth by their silence calls for strokes; they might be
corrected by words and save blows, but they will not.
20 Seest thou a man that is hasty in his words? there is more hope of a
fool than of him.
Solomon here shows that there is little hope of bringing a man to
wisdom that is hasty either, 1. Through rashness and inconsideration:
Seest thou a man that is hasty in his matters, that is of a light
desultory wit, that seems to take a thing quickly, but takes it by the
halves, gallops over a book or science, but takes no time to digest it,
no time to pause or muse upon a business? There is more hope of making
a scholar and a wise man of one that is dull and heavy, and slow in his
studies, than of one that has such a mercurial genius and cannot fix.
2. Through pride and conceitedness: Seest thou a man that is forward to
speak to every matter that is started, and affects to speak first to
it, to open it, and speak last to it, to give judgment upon it, as if
he were an oracle? There is more hope of a modest fool, who is sensible
of his folly, than of such a self-conceited one.
21 He that delicately bringeth up his servant from a child shall have
him become his son at the length.
Note, 1. It is an imprudent thing in a master to be too fond of a
servant, to advance him too fast, and admit him to be too familiar with
him, to suffer him to be over-nice and curious in his diet, and
clothing, and lodging, and so to bring him up delicately, because he is
a favourite, and an agreeable servant; it should be remembered that he
is a servant, and, by being thus indulged, will be spoiled for any
other place. Servants must endure hardness. 2. It is an ungrateful
thing in a servant, but what is very common, to behave insolently
because he has been used tenderly. The humble prodigal thinks himself
unworthy to be called a son, and is content to be a servant; the
pampered slave thinks himself too good to be called a servant, and will
be a son at the length, will take his ease and liberty, will be on a
par with his master, and perhaps pretend to the inheritance. Let
masters give their servants that which is equal and fit for them, and
neither more nor less. This is very applicable to the body, which is a
servant to the soul; those that delicately bring up the body, that
humour it, and are over-tender of it, will find that at length it will
forget its place, and become a son, a master, a perfect tyrant.
22 An angry man stirreth up strife, and a furious man aboundeth in
transgression.
See here the mischief that flows from an angry, passionate, furious
disposition. 1. It makes men provoking to one another: An angry man
stirs up strife, is troublesome and quarrelsome in the family and in
the neighbourhood, blows the coals, and even forces those to fall out
with him that would live peaceable and quietly by him. 2. It makes men
provoking to God: A furious man, who is wedded to his humours and
passions, cannot but abound in transgressions. Undue anger is a sin
which is the cause of many sins; it not only hinders men from calling
upon God's name, but it occasions their swearing, and cursing, and
profaning God's name.
23 A man's pride shall bring him low: but honour shall uphold the
humble in spirit.
This agrees with what Christ said more than once, 1. That those who
exalt themselves shall be abased. Those that think to gain respect by
lifting up themselves above their rank, by looking high, talking big,
appearing fine, and applauding themselves, will on the contrary expose
themselves to contempt, lose their reputation, and provoke God by
humbling providences to bring them down and lay them low. 2. That those
who humble themselves shall be exalted, and shall be established in
their dignity: Honour shall uphold the humble in spirit; their humility
is their honour, and that shall make them truly and safely great, and
recommend them to the esteem of all that are wise and good.
24 Whoso is partner with a thief hateth his own soul: he heareth
cursing, and bewrayeth it not.
See here what sin and ruin those involve themselves in who are drawn
away by the enticement of sinners. 1. They incur a great deal of guilt:
He does so that goes partner with such as rob and defraud, and casts in
his lot among them, ch. i. 11, &c. The receiver is as bad as the thief;
and, being drawn in to join with him in the commission of the sin, he
cannot escape joining with him in the concealment of it, though it be
with the most horrid perjuries and execrations. They hear cursing when
they are sworn to tell the whole truth, but they will not confess. 2.
They hasten to utter ruin: They even hate their own souls, for they
wilfully do that which will be the inevitable destruction of them. See
the absurdities sinners are guilty of; they love death, than which
nothing is more dreadful, and hate their own souls, than which nothing
is more dear.
25 The fear of man bringeth a snare: but whoso putteth his trust in the
Lord shall be safe.
Here, 1. We are cautioned not to dread the power of man, neither the
power of a prince nor the power of the multitude; both are formidable
enough, but the slavish fear of either brings a snare, that is, exposes
men to many insults (some take a pride in terrifying the timorous), or
rather exposes men to many temptations. Abraham, for fear of man,
denied his wife, and Peter his Master, and many a one his God and
religion. We must not shrink from duty, nor commit sin, to avoid the
wrath of man, nor, though we see it coming upon us, be disquieted with
fear, Dan. iii. 16; Ps. cxviii. 6. He must himself die (Isa. li. 12)
and can but kill our body, Luke xii. 5. 2. We are encouraged to depend
upon the power of God, which would keep us from all that fear of man
which has either torment or temptation in it. Whoso puts his trust in
the Lord, for protection and supply in the way of duty, shall be set on
high, above the power of man and above the fear of that power. A holy
confidence in God makes a man both great and easy, and enables him to
look with a gracious contempt upon the most formidable designs of hell
and earth against him. If God be my salvation, I will trust and not be
afraid.
26 Many seek the ruler's favour; but every man's judgment cometh from
the Lord.
See here, 1. What is the common course men take to advance and enrich
themselves, and make themselves great: they seek the ruler's favour,
and, as if all their judgment proceeded from him, to him they make all
their court. Solomon was himself a ruler, and knew with what sedulity
men made their application to him, some on one errand, others on
another, but all for his favour. It is the way of the world to make
interest with great men, and expect much from the smiles of second
causes, which yet are uncertain, and frequently disappoint them. Many
take a great deal of pains in seeking the ruler's favour and yet cannot
have it; many have it for a little while, but they cannot keep
themselves in it, by some little turn or other they are brought under
his displeasure; many have it, and keep it, and yet it does not answer
their expectation, they cannot make that hand of it that they promised
themselves they should. Haman had the ruler's favour, and yet it
availed him nothing. 2. What is the wisest course men can take to be
happy. Let them look up to God, and seek the favour of the Ruler of
rulers; for every man's judgment proceeds from the Lord. It is not with
us as the ruler pleases; his favour cannot make us happy, his frowns
cannot make us miserable. But it is as God pleases; every creature is
that to us that God makes it to be, no more and no other. He is the
first Cause, on which all second causes depend; if he help not, they
cannot, 2 Kings vi. 27; Job xxxiv. 29.
27 An unjust man is an abomination to the just: and he that is upright
in the way is abomination to the wicked.
This expresses not only the innate contrariety that there is between
virtue and vice, as between light and darkness, fire and water, but the
old enmity that has always been between the seed of the woman and the
seed of the serpent, Gen. iii. 15. 1. All that are sanctified have a
rooted antipathy to wickedness and wicked people. They have a good will
to the souls of all (God has, and would have none perish); but they
hate the ways and practices of those that are impious towards God and
injurious towards men; they cannot hear of them nor speak of them
without a holy indignation; they loathe the society of the ungodly and
unjust, and dread the thought of giving them any countenance, but do
all they can to bring the wickedness of the wicked to an end. Thus an
unjust man makes himself odious to the just, and it is one part of his
present shame and punishment that good men cannot endure him. 2. All
that are unsanctified have a like rooted antipathy to godliness and
godly people: He that is upright in the way, that makes conscience of
what he says and does, is an abomination to the wicked, whose
wickedness is restrained perhaps and suppressed, or, at least, shamed
and condemned, by the uprightness of the upright. Thus Cain did, who
was of his father the devil. And this is not only the wickedness of the
wicked, that they hate those whom God loves, but their misery too, that
they hate those whom them shall shortly see in everlasting bliss and
honour, and who shall have dominion over them in the morning, Ps. xlix.
14.
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P R O V E R B S
CHAP. XXX.
This and the following chapter are an appendix to Solomon's proverbs;
but they are both expressly called prophecies in the first verses of
both, by which it appears that the penmen of them, whoever they were,
were divinely inspired. This chapter was penned by one that bears the
name of "Agur Ben Jakeh." What tribe he was of, or when he lived, we
are not told; what he wrote, being indited by the Holy Ghost, is here
kept upon record. We have here, I. His confession of faith, ver. 1-6.
II. His prayer, ver. 7-9. III. A caution against wronging servants,
ver. 10. IV. Four wicked generations, ver. 11-14. V. Four things
insatiable (ver. 15, 16), to which is added fair warning to undutiful
children, ver. 17. VI. Four things unsearchable, ver. 18-20. VII. Four
things intolerable, ver. 21-23. VIII. Four things little and wise, ver.
24-28. IX. Four things stately, ver. 29 to the end.
The Words of Agur.
1 The words of Agur the son of Jakeh, even the prophecy: the man spake
unto Ithiel, even unto Ithiel and Ucal, 2 Surely I am more brutish
than any man, and have not the understanding of a man. 3 I neither
learned wisdom, nor have the knowledge of the holy. 4 Who hath
ascended up into heaven, or descended? who hath gathered the wind in
his fists? who hath bound the waters in a garment? who hath established
all the ends of the earth? what is his name, and what is his son's
name, if thou canst tell? 5 Every word of God is pure: he is a shield
unto them that put their trust in him. 6 Add thou not unto his words,
lest he reprove thee, and thou be found a liar.
Some make Agur to be not the name of this author, but his character; he
was a collector (so it signifies), a gatherer, one that did not compose
things himself, but collected the wise sayings and observations of
others, made abstracts of the writings of others, which some think is
the reason why he says (v. 3), "I have not learned wisdom myself, but
have been a scribe, or amanuensis, to other wise and learned men."
Note, We must not bury our talent, though it be but one, but, as we
have received the gift, so minister the same, if it be but to collect
what others have written. But we rather suppose it to be his name,
which, no doubt, was well known then, though not mentioned elsewhere in
scripture. Ithiel and Ucal are mentioned, either, 1. As the names of
his pupils, whom he instructed, or who consulted him as an oracle,
having a great opinion of his wisdom and goodness. Probably they wrote
from him what he dictated, as Baruch wrote from the mouth of Jeremiah,
and by their means it was preserved, as they were ready to attest it to
be his, for it was spoken to them; they were two witnesses of it. Or,
2. As the subject of his discourse. Ithiel signifies God with me, the
application of Immanuel, God with us. The word calls him God with us;
faith appropriates this, and calls him "God with me, who loved me, and
gave himself for me, and into union and communion with whom I am
admitted." Ucal signifies the Mighty One, for it is upon one that is
mighty that help is laid for us. Many good interpreters therefore apply
this to the Messiah, for to him all the prophecies bear witness, and
why not this then? It is what Agur spoke concerning Ithiel, even
concerning Ithiel (that is the name on which the stress is laid) with
us, Isa. vii. 14.
Three things the prophet here aims at:--
I. To abase himself. Before he makes confession of his faith he makes
confession of his folly and the weakness and deficiency of reason,
which make it so necessary that we be guided and governed by faith.
Before he speaks concerning the Saviour he speaks of himself as needing
a Saviour, and as nothing without him; we must go out of ourselves
before we go into Jesus Christ. 1. He speaks of himself as wanting a
righteousness, and having done foolishly, very foolishly. When he
reflects upon himself he owns, Surely I am more brutish than any man.
Every man has become brutish, Jer. x. 14. But he that knows his own
heart knows so much more evil of himself than he does of any other that
he cries out, "Surely I cannot but think that I am more brutish than
any man; surely no man has such a corrupt deceitful heart as I have. I
have acted as one that has not the understanding of Adam, as one that
is wretchedly degenerated from the knowledge and righteousness in which
man was at first created; nay, I have not the common sense and reason
of a man, else I should not have done as I have done." Agur, when he
was applied to by others as wiser than most, acknowledged himself more
foolish than any. Whatever high opinion others may have of us, it
becomes us to have low thoughts of ourselves. 2. He speaks of himself
as wanting a revelation to guide him in the ways of truth and wisdom.
He owns (v. 3) "I neither learned wisdom by any power of my own (the
depths of it cannot be fathomed by my line and plummet) nor know I the
knowledge of the holy ones, the angels, our first parents in innocency,
nor of the holy things of God; I can get no insight into them, nor make
any judgment of them, further than God is pleased to make them known to
me." The natural man, the natural powers, perceive not, nay, they
receive not, the things of the Spirit of God. Some suppose Agur to be
asked, as Apollo's oracle was of old, Who was the wisest man? The
answer is, He that is sensible of his own ignorance, especially in
divine things. Hoc tantum scio, me nihil scire--All that I know is that
I know nothing.
II. To advance Jesus Christ, and the Father in him (v. 4): Who ascended
up into heaven, &c. 1. Some understand this of God and of his works,
which are both incomparable and unsearchable. He challenges all mankind
to give an account of the heavens above, of the winds, the waters, the
earth: "Who can pretend to have ascended up to heaven, to take a view
of the orbs above, and then to have descended, to give us a description
of them? Who can pretend to have had the command of the winds, to have
grasped them in his hand and managed them, as God does, or to have
bound the waves of the sea with a swaddling band, as God has done? Who
has established the ends of the earth, or can describe the strength of
its foundations or the extent of its limits? Tell me what is the man's
name who can undertake to vie with God or to be of his cabinet-council,
or, if he be dead, what is his name to whom he has bequeathed this
great secret." 2. Others refer it to Christ, to Ithiel and Ucal, the
Son of God, for it is the Son's name, as well as the Father's, that is
here enquired after, and a challenge given to any to vie with him. We
must now exalt Christ as one revealed; they then magnified him as one
concealed, as one they had heard something of but had very dark and
defective ideas of. We have heard the fame of him with our ears, but
cannot describe him (Job xxviii. 22); certainly it is God that has
gathered the wind in his fists and bound the waters as in a garment;
but what is his name? It is, I am that I am (Exod. iii. 14), a name to
be adored, not to be understood. What is his Son's name, by whom he
does all these things? The Old-Testament saints expected the Messiah to
be the Son of the Blessed, and he is here spoken of as a person
distinct from the Father, but his name as yet secret. Note, The great
Redeemer, in the glories of his providence and grace, can neither be
paralleled nor found out to perfection. (1.) The glories of the kingdom
of his grace are unsearchable and unparalleled; for who besides has
ascended into heaven and descended? Who besides is perfectly acquainted
with both worlds, and has himself a free correspondence with both, and
is therefore fit to settle a correspondence between them, as Mediator,
as Jacob's ladder? He was in heaven in the Father's bosom (John i. 1,
18); thence he descended to take our nature upon him; and never was
there such condescension. In that nature he again ascended (Eph. iv.
9), to receive the promised glories of his exalted state; and who
besides has done this? Rom. x. 6. (2.) The glories of the kingdom of
his providence are likewise unsearchable and unparalleled. The same
that reconciles heaven and earth was the Creator of both and governs
and disposes of all. His government of the three lower elements of air,
water, and earth, is here particularized. [1.] The motions of the air
are of his directing. Satan pretends to be the prince of the power of
the air, but even there Christ has all power; he rebuked the winds and
they obeyed him. [2.] The bounds of the water are of his appointing: He
binds the waters as in a garment; hitherto they shall come, and no
further, Job xxxviii. 9-11. [3.] The foundations of the earth are of
his establishing. He founded it at first; he upholds it still. If
Christ had not interposed, the foundations of the earth would have sunk
under the load of the curse upon the ground, for man's sin. Who and
what is the mighty He that does all this? We cannot find out God, nor
the Son of God, unto perfection. Oh the depth of that knowledge!
III. To assure us of the truth of the word of God, and to recommend it
to us, v. 5, 6. Agur's pupils expect to be instructed by him in the
things of God. "Alas!" says he, "I cannot undertake to instruct you; go
to the word of God; see what he has there revealed of himself, and of
his mind and will; you need know no more than what that will teach you,
and that you may rely upon as sure and sufficient. Every word of God is
pure; there is not the least mixture of falsehood and corruption in
it." The words of men are to be heard and read with jealousy and with
allowance, but there is not the least ground to suspect any deficiency
in the word of God; it is as silver purified seven times (Ps. xii. 6),
without the least dross or alloy. Thy word is very pure, Ps. cxix. 140.
1. It is sure, and therefore we must trust to it and venture our souls
upon it. God in his word, God in his promise, is a shield, a sure
protection, to all those that put themselves under his protection and
put their trust in him. The word of God, applied by faith, will make us
easy in the midst of the greatest dangers, Ps. xlvi. 1, 2. 2. It is
sufficient, and therefore we must not add to it (v. 6): Add thou not
unto his words, because they are pure and perfect. This forbids the
advancing of any thing, not only in contradiction to the word of God,
but in competition with it; though it be under the plausible pretence
of explaining it, yet, if it pretend to be of equal authority with it,
it is adding to his words, which is not only a reproach to them as
insufficient, but opens a door to all manner of errors and corruptions;
for, that one absurdity being granted, that the word of any man, or
company of men, is to be received with the same faith and veneration as
the word of God, a thousand follow. We must be content with what God
has thought fit to make known to us of his mind, and not covet to be
wise above what is written; for, (1.) God will resent it as a heinous
affront: "He will reprove thee, will reckon with thee as a traitor
against his crown and dignity, and lay thee under the heavy doom of
those that add to his words, or diminish from them," Deut. iv. 2; xii.
32. (2.) We shall run ourselves into endless mistakes: "Thou wilt be
found a liar, a corrupter of the word of truth, a broacher of heresies,
and guilty of the worst of forgeries, counterfeiting the broad seal of
heaven, and pretending a divine mission and inspiration, when it is all
a cheat. Men may be thus deceived, but God is not mocked."
The Prayer of Agur.
7 Two things have I required of thee; deny me them not before I die:
8 Remove far from me vanity and lies: give me neither poverty nor
riches; feed me with food convenient for me: 9 Lest I be full, and
deny thee, and say, Who is the Lord? or lest I be poor, and steal, and
take the name of my God in vain.
After Agur's confession and creed, here follows his litany, where we
may observe,
I. The preface to his prayer: Two things have I required (that is,
requested) of thee, O God! Before we go to pray it is good to consider
what we need, and what the things are which we have to ask of
God.--What does our case require? What do our hearts desire? What would
we that God should do for us?--that we may not have to seek for our
petition and request when we should be presenting it. He begs, Deny me
not before I die. In praying, we should think of dying, and pray
accordingly. "Lord, give me pardon, and peace, and grace, before I die,
before I go hence and be no more; for, if I be not renewed and
sanctified before I die, the work will not be done after; if I do not
prevail in prayer before I die, prayers afterwards will not prevail,
no, not Lord, Lord. There is none of this wisdom or working in the
grave. Deny me not thy grace, for, if thou do, I die, I perish; if thou
be silent to me, I am like those that go down to the pit, Ps. xxviii.
1. Deny me not before I die; as long as I continue in the land of the
living, let me continue under the conduct of thy grace and good
providence."
II. The prayer itself. The two things he requires are grace sufficient
and food convenient. 1. Grace sufficient for his soul: "Remove from me
vanity and lies; deliver me from sin, from all corrupt principles,
practices, and affections, from error and mistake, which are at the
bottom of all sin, from the love of the world and the things of it,
which are all vanity and a lie." Some understand it as a prayer for the
pardon of sin, for, when God forgives sin, he removes it, he takes it
away. Or, rather, it is a prayer of the same import with that, Lead us
not into temptation. Nothing is more mischievous to us than sin, and
therefore there is nothing which we should more earnestly pray against
than that we may do no evil. 2. Food convenient for his body. Having
prayed for the operations of divine grace, he here begs the favours of
the divine Providence, but such as may tend to the good and not to the
prejudice of the soul. (1.) He prays that of God's free gift he might
receive a competent portion of the good things of this life: "Feed me
with the bread of my allowance, such bread as thou thinkest fit to
allow me." As to all the gifts of the divine Providence, we must refer
ourselves to the divine wisdom. Or, "the bread that is fit for me, as a
man, a master of a family, that which is agreeable to my rank and
condition in the world." For as is the man so is his competency. Our
Saviour seems to refer to this when he teaches us to pray, Give us this
day our daily bread, as this seems to refer to Jacob's vow, in which he
wished for no more than bread to eat and raiment to put on. Food
convenient for us is what we ought to be content with, though we have
not dainties, varieties, and superfluities--what is for necessity,
though we have not for delight and ornament; and it is what we may in
faith pray for and depend upon God for. (2.) He prays that he may be
kept from every condition of life that would be a temptation to him.
[1.] He prays against the extremes of abundance and want: Give me
neither poverty nor riches. He does not hereby prescribe to God, nor
pretend to teach him what condition he shall allot to him, nor does he
pray against poverty or riches absolutely, as in themselves evil, for
either of them, by the grace of God, may be sanctified and be a means
of good to us; but, First, He hereby intends to express the value which
wise and good men have for a middle state of life, and, with submission
to the will of God, desires that that might be his state, neither great
honour nor great contempt. We must learn how to manage both (as St.
Paul, Phil. iv. 12), but rather wish to be always between both. Optimus
pecuniæ modus qui nec in paupertatem cedit nec procul à paupertate
discedit--The best condition is that which neither implies poverty nor
yet recedes far from it. Seneca. Secondly, He hereby intimates a holy
jealousy he had of himself, that he could not keep his ground against
the temptations either of an afflicted or a prosperous condition.
Others may preserve their integrity in either, but he is afraid of
both, and therefore grace teaches him to pray against riches as much as
nature against poverty; but the will of the Lord be done. [2.] He gives
a pious reason for his prayer, v. 9. He does not say, "Lest I be rich,
and cumbered with care, and envied by my neighbours, and eaten up with
a multitude of servants, or, lest I be poor and trampled on, and forced
to work hard and fare hard;" but, "Lest I be rich and sin, or poor and
sin." Sin is that which a good man is afraid of in every condition and
under every event; witness Nehemiah (ch. vi. 13), that I should be
afraid, and do so, and sin. First, He dreads the temptations of a
prosperous condition, and therefore even deprecates that: Lest I be
full and deny thee (as Jeshurun, who waxed fat and kicked, and forsook
God who made him, Deut. xxxii. 15), and say, as Pharaoh in his pride,
Who is the Lord, that I should obey his voice? Prosperity makes people
proud and forgetful of God, as if they had no need of him and were
therefore under no obligation to him. What can the Almighty do for
them? Job xxii. 17. And therefore they will do nothing for him. Even
good men are afraid of the worst sins, so deceitful do they think their
own hearts to be; and they know that the greatest gains of the world
will not balance the least guilt. Secondly, He dreads the temptations
of a poor condition, and for that reason, and no other, deprecates
that: Lest I be poor and steal. Poverty is a strong temptation to
dishonesty, and such as many are overcome by, and they are ready to
think it will be their excuse; but it will not bear them out at God's
bar any more than at men's to say, "I stole because I was poor;" yet,
if a man steal for the satisfying of his soul when he is hungry, it is
a case of compassion (ch. vi. 30) and what even those that have some
principles of honesty in them may be drawn to. But observe why Agur
dreads this, not because he should endanger himself by it, "Lest I
steal, and be hanged for it, whipped or put in the stocks, or sold for
a bondman," as among the Jews poor thieves were, who had not
wherewithal to make restitution; but lest he should dishonour God by
it: "Lest I should steal, and take the name of my God in vain, that is,
discredit my profession of religion by practices disagreeable to it."
Or, "Lest I steal, and, when I am charged with it, forswear myself." He
therefore dreads one sin, because it would draw on another, for the way
of sin is downhill. Observe, He calls God his God, and therefore he is
afraid of doing any thing to offend him because of the relation he
stands in to him.
Four Wicked Generations.
10 Accuse not a servant unto his master, lest he curse thee, and thou
be found guilty. 11 There is a generation that curseth their father,
and doth not bless their mother. 12 There is a generation that are
pure in their own eyes, and yet is not washed from their filthiness.
13 There is a generation, O how lofty are their eyes! and their eyelids
are lifted up. 14 There is a generation, whose teeth are as swords,
and their jaw teeth as knives, to devour the poor from off the earth,
and the needy from among men.
Here is, I. A caution not to abuse other people's servants any more
than our own, nor to make mischief between them and their masters, for
it is an ill office, invidious, and what will make a man odious, v. 10.
Consider, 1. It is an injury to the servant, whose poor condition makes
him an object of pity, and therefore it is barbarous to add affliction
to him that is afflicted: Hurt not a servant with thy tongue (so the
margin reads it); for it argues a sordid disposition to smite any body
secretly with the scourge of the tongue, especially a servant, who is
not a match for us, and whom we should rather protect, if his master be
severe with him, than exasperate him more. 2. "It will perhaps be an
injury to thyself. If a servant be thus provoked, perhaps he will curse
thee, will accuse thee and bring thee into trouble, or give thee an ill
word and blemish thy reputation, or appeal to God against thee, and
imprecate his wrath upon thee, who is the patron and protector of
oppressed innocency."
II. An account, upon occasion of this caution, of some wicked
generations of men, that are justly abominable to all that are virtuous
and good. 1. Such as are abusive to their parents, give them bad
language and wish them ill, call them bad names and actually injure
them. There is a generation of such; young men of that black character
commonly herd together, and irritate one another against their parents.
A generation of vipers those are who curse their natural parents, or
their magistrates, or their ministers, because they cannot endure the
yoke; and those are near of kin to them who, though they have not yet
arrived at such a pitch of wickedness as to curse their parents, yet do
not bless them, cannot give them a good word, and will not pray for
them. 2. Such as are conceited of themselves, and, under a show and
pretence of sanctity, hide from others, and perhaps from themselves
too, abundance of reigning wickedness in secret (v. 12); they are pure
in their own eyes, as if they were in all respects such as they should
be. They have a very good opinion of themselves and their own
character, that they are not only righteous, but rich and increased
with goods (Rev. iii. 17), and yet are not cleansed from their
filthiness, the filthiness of their hearts, which they pretend to be
the best part of them. They are, it may be, swept and garnished, but
they are not washed, nor sanctified; as the Pharisees that within were
full of all uncleanness, Matt. xxiii. 25, 26. 3. Such as are haughty
and scornful to those about them, v. 13. He speaks of them with
amazement at their intolerable pride and insolence: "Oh how lofty are
their eyes! With what disdain do they look upon their neighbours, as
not worthy to be set with the dogs of their flock! What a distance do
they expect every body should keep; and, when they look upon
themselves, how do they strut and vaunt like the peacock, thinking they
make themselves illustrious when really they make themselves
ridiculous!" There is a generation of such, on whom he that resists the
proud will pour contempt. 4. Such as are cruel to the poor and
barbarous to all that lie at their mercy (v. 14); their teeth are iron
and steel, swords and knives, instruments of cruelty, with which they
devour the poor with the greatest pleasure imaginable, and as greedily
as hungry men cut their meat and eat it. God has so ordered it that the
poor we shall always have with us, that they shall never cease out of
the land; but there are those who, because they hate to relieve them,
would, if they could, abolish them from the earth, from among men,
especially God's poor. Some understand it of those who wound and ruin
others by slanders and false accusations, and severe censures of their
everlasting state; their tongues, and their teeth too (which are
likewise organs of speech), are as swords and knives, Ps. lvii. 4.
Four Things Unsearchable.
15 The horseleach hath two daughters, crying, Give, give. There are
three things that are never satisfied, yea, four things say not, It is
enough: 16 The grave; and the barren womb; the earth that is not
filled with water; and the fire that saith not, It is enough. 17 The
eye that mocketh at his father, and despiseth to obey his mother, the
ravens of the valley shall pick it out, and the young eagles shall eat
it.
He had spoken before of those that devoured the poor (v. 14), and had
spoken of them last, as the worst of all the four generations there
mentioned; now here he speaks of their insatiableness in doing this.
The temper that puts them upon it is made up of cruelty and
covetousness. Now those are two daughters of the horse-leech, its
genuine offspring, that still cry, "Give, give, give more blood, give
more money;" for the bloody are still blood-thirsty; being drunk with
blood, they add thirst to their drunkenness, and will seek it yet
again. Those also that love silver shall never be satisfied with
silver. Thus, while from these two principles they are devouring the
poor, they are continually uneasy to themselves, as David's enemies,
Ps. lix. 14, 15. Now, for the further illustration of this,
I. He specifies four other things which are insatiable, to which those
devourers are compared, which say not, It is enough, or It is wealth.
Those are never rich that are always coveting. Now these four things
that are always craving are, 1. The grave, into which multitudes fall,
and yet still more will fall, and it swallows them all up, and returns
none, Hell and destruction are never full, ch. xxvii. 20. When it comes
to our turn we shall find the grave ready for us, Job xvii. 1. 2. The
barren womb, which is impatient of its affliction in being barren, and
cries, as Rachel did, Give me children. 3. The parched ground in time
of drought (especially in those hot countries), which still soaks in
the rain that comes in abundance upon it and in a little time wants
more. 4. The fire, which, when it has consumed abundance of fuel, yet
still devours all the combustible matter that is thrown into it. So
insatiable are the corrupt desires of sinners, and so little
satisfaction have they even in the gratification of them.
II. He adds a terrible threatening to disobedient children (v. 17), for
warning to the first of those four wicked generations, that curse their
parents (v. 11), and shows here,
1. Who they are that belong to that generation, not only those that
curse their parents in heat and passion, but, (1.) Those that mock at
them, though it be but with a scornful eye, looking with disdain upon
them because of their bodily infirmities, or looking sour or dogged at
them when they instruct or command, impatient at their checks and angry
at them. God takes notice with what eye children look upon their
parents, and will reckon for the leering look and the casts of the evil
eye as well as for the bad language given them. (2.) Those that despise
to obey them, that think it a thing below them to be dutiful to their
parents, especially to the mother, they scorn to be controlled by her;
and thus she that bore them in sorrow in greater sorrow bears their
manners.
2. What their doom will be. Those that dishonour their parents shall be
set up as monuments of God's vengeance; they shall be hanged in chains,
as it were, for the birds of prey to pick out their eyes, those eyes
with which they looked so scornfully on their good parents. The dead
bodies of malefactors were not to hang all night, but before night the
ravens would have picked out their eyes. If men do not punish undutiful
children, God will, and will load those with the greatest infamy that
conduct themselves haughtily towards their parents. Many who have come
to an ignominious end have owned that the wicked courses that brought
them to it began in a contempt of their parents' authority.
Four Things Little and Wise.
18 There be three things which are too wonderful for me, yea, four
which I know not: 19 The way of an eagle in the air; the way of a
serpent upon a rock; the way of a ship in the midst of the sea; and the
way of a man with a maid. 20 Such is the way of an adulterous woman;
she eateth, and wipeth her mouth, and saith, I have done no wickedness.
21 For three things the earth is disquieted, and for four which it
cannot bear: 22 For a servant when he reigneth; and a fool when he is
filled with meat; 23 For an odious woman when she is married; and an
handmaid that is heir to her mistress.
Here is, I. An account of four things that are unsearchable, too
wonderful to be fully known. And here,
1. The first three are natural things, and are only designed as
comparisons for the illustration of the last. We cannot trace, (1.) An
eagle in the air. Which way she has flown cannot be discovered either
by the footstep or by the scent, as the way of a beast may upon ground;
nor can we account for the wonderful swiftness of her flight, how soon
she has gone beyond our ken. (2.) A serpent upon a rock. The way of a
serpent in the sand we may find by the track, but not of a serpent upon
the hard rock; nor can we describe how a serpent will, without feet, in
a little time creep to the top of a rock. (3.) A ship in the midst of
the sea. The leviathan indeed makes a path to shine after him, one
would think the deep to be hoary (Job xli. 32), but a ship leaves no
mark behind it, and sometimes it is so tossed upon the waves that one
would wonder how it lives at sea and gains its point. The kingdom of
nature is full of wonders, marvellous things which the God of nature
does, past finding out.
2. The fourth is a mystery of iniquity, more unaccountable than any of
these; it belongs to the depths of Satan, that deceitfulness and that
desperate wickedness of the heart which none can know, Jer. xvii. 9. It
is twofold:--(1.) The cursed arts which a vile adulterer has to debauch
a maid, and to persuade her to yield to his wicked and abominable lust.
This is what a wanton poet wrote a whole book of, long since, De arte
amandi--On the art of love. By what pretensions and protestations of
love, and all its powerful charms, promises of marriage, assurances of
secresy and reward, is many an unwary virgin brought to sell her
virtue, and honour, and peace, and soul, and all to a base traitor; for
so all sinful lust is in the kingdom of love. The more artfully the
temptation is managed the more watchful and resolute ought every pure
heart to be against it. (2.) The cursed arts which a vile adulteress
has to conceal her wickedness, especially from her husband, from whom
she treacherously departs; so close are her intrigues with her lewd
companions, and so craftily disguised, that it is as impossible to
discover her as to track an eagle in the air. She eats the forbidden
fruit, after the similitude of Adam's transgression, and then wipes her
mouth, that it may not betray itself, and with a bold and impudent face
says, I have done no wickedness. [1.] To the world she denies the fact,
and is ready to swear it that she is as chaste and modest as any woman,
and never did the wickedness she is suspected of. Those are the works
of darkness which are industriously kept from coming to the light. [2.]
To her own conscience (if she have any left) she denies the fault, and
will not own that that great wickedness is any wickedness at all, but
an innocent entertainment. See Hos. xii. 7, 8. Thus multitudes ruin
their souls by calling evil good and out-facing their convictions with
a self-justification.
II. An account of four things that are intolerable, that is, four sorts
of persons that are very troublesome to the places where they live and
the relations and companies they are in; the earth is disquieted for
them, and groans under them as a burden it cannot bear, and they are
all much alike:--1. A servant when he is advanced, and entrusted with
power, who is, of all others, most insolent and imperious; witness
Tobiah the servant, the Ammonite, Neh. ii. 10. 2. A fool, a silly,
rude, boisterous, vicious man, who when he has grown rich, and is
partaking of the pleasures of the table, will disturb all the company
with his extravagant talk and the affronts he will put upon those about
him. 3. An ill-natured, cross-grained, woman, when she gets a husband,
one who, having made herself odious by her pride and sourness, so that
one would not have thought any body would ever love her, yet, if at
last she be married, that honourable estate makes her more intolerably
scornful and spiteful than ever. It is a pity that that which should
sweeten the disposition should have a contrary effect. A gracious
woman, when she is married, will be yet more obliging. 4. An old
maid-servant that has prevailed with her mistress, by humouring her,
and, as we say, getting the length of her foot, to leave her what she
has, or is as dear to her as if she was to be her heir, such a one
likewise will be intolerably proud and malicious, and think all too
little that her mistress gives her, and herself wronged if any thing be
left from her. Let those therefore whom Providence has advanced to
honour from mean beginnings carefully watch against that sin which will
most easily beset them, pride and haughtiness, which will in them, of
all others, be most insufferable and inexcusable; and let them humble
themselves with the remembrance of the rock out of which they were
hewn.
Four Things Little and Wise.
24 There be four things which are little upon the earth, but they are
exceeding wise: 25 The ants are a people not strong, yet they prepare
their meat in the summer; 26 The conies are but a feeble folk, yet
make they their houses in the rocks; 27 The locusts have no king, yet
go they forth all of them by bands; 28 The spider taketh hold with
her hands, and is in kings' palaces.
I. Agur, having specified four things that seem great and yet are
really contemptible, here specifies four things that are little and yet
are very admirable, great in miniature, in which, as bishop Patrick
observes, he teaches us several good lessons; as, 1. Not to admire
bodily bulk, or beauty, or strength, nor to value persons or think the
better of them for such advantages, but to judge of men by their wisdom
and conduct, their industry and application to business, which are
characters that deserve respect. 2. To admire the wisdom and power of
the Creator in the smallest and most despicable animals, in an ant as
much as in an elephant. 3. To blame ourselves who do not act so much
for our own true interest as the meanest creatures do for theirs. 4.
Not to despise the weak things of the world; there are those that are
little upon the earth, poor in the world and of small account, and yet
are exceedingly wise, wise for their souls and another world, and those
are exceedingly wise, wiser than their neighbours. Margin, They are
wise, made wise by the special instinct of nature. All that are wise to
salvation are made wise by the grace of God.
II. Those he specifies are, 1. The ants, minute animals and very weak,
and yet they are very industrious in gathering proper food, and have a
strange sagacity to do it in the summer, the proper time. This is so
great a piece of wisdom that we may learn of them to be wise for
futurity, ch. vi. 6. When the ravening lions lack, and suffer hunger,
the laborious ants have plenty, and know no want. 2. The conies, or, as
some rather understand it, the Arabian mice, field mice, weak
creatures, and very timorous, yet they have so much wisdom as to make
their houses in the rocks, where they are well guarded, and their
feebleness makes them take shelter in those natural fastnesses and
fortifications. Sense of our own indigence and weakness should drive us
to him that is a rock higher than we for shelter and support; there let
us make our habitation. 3. The locusts; they are little also, and have
no king, as the bees have, but they go forth all of them by bands, like
an army in battle-array; and, observing such good order among
themselves, it is not any inconvenience to them that they have no king.
They are called God's great army (Joel ii. 25); for, when he pleases,
he musters, he marshals them, and wages war by them, as he did upon
Egypt. They go forth all of them gathered together (so the margin);
sense of weakness should engage us to keep together, that we may
strengthen the hands of one another. 4. The spider, an insect, but as
great an instance of industry in our houses as the ants are in the
field. Spiders are very ingenious in weaving their webs with a fineness
and exactness such as no art can pretend to come near: They take hold
with their hands, and spin a fine thread out of their own bowels, with
a great deal of art; and they are not only in poor men's cottages, but
in kings' palaces, notwithstanding all the care that is there taken to
destroy them. Providence wonderfully keeps up those kinds of creatures,
not only which men provide not for, but which every man's hand is
against and seeks the destruction of. Those that will mind their
business, and take hold of it with their hands, shall be in kings'
palaces; sooner or later, they will get preferment, and may go on with
it, notwithstanding the difficulties and discouragements they meet
with. If one well-spun web be swept away, it is but making another.
Four Things Majestic and Stately.
29 There be three things which go well, yea, four are comely in going:
30 A lion which is strongest among beasts, and turneth not away for
any; 31 A greyhound; an he goat also; and a king, against whom there
is no rising up. 32 If thou hast done foolishly in lifting up
thyself, or if thou hast thought evil, lay thine hand upon thy mouth.
33 Surely the churning of milk bringeth forth butter, and the wringing
of the nose bringeth forth blood: so the forcing of wrath bringeth
forth strife.
Here is, I. An enumeration of four things which are majestic and
stately in their going, which look great:-- 1. A lion, the king of
beasts, because strongest among beasts. Among beasts it is strength
that gives the pre-eminence, but it is a pity that it should do so
among men, whose wisdom is their honour, not their strength and force.
The lion turns not away, nor alters his pace, for fear of any pursuers,
since he knows he is too hard for them. Herein the righteous are bold
as a lion, that they turn not away from their duty for fear of any
difficulty they meet with in it. 2. A greyhound that is girt in the
loins and fit for running; or (as the margin reads it) a horse, which
ought not to be omitted among the creatures that are comely in going,
for so he is, especially when he is dressed up in his harness or
trappings. 3. A he-goat, the comeliness of whose going is when he goes
first and leads the flock. It is the comeliness of a Christian's going
to go first in a good work and to lead others in the right way. 4. A
king, who, when he appears in his majesty, is looked upon with
reverence and awe, and all agree that there is no rising up against
him; none can vie with him, none can contend with him, whoever does it,
it is at his peril. And, if there is no rising up against an earthly
prince, woe to him then that strives with his Maker. It is intended
that we should learn courage and fortitude in all virtuous actions from
the lion and not to turn away for any difficulty we meet with; from the
greyhound we may learn quickness and despatch, from the he-goat the
care of our family and those under our charge, and from a king to have
our children in subjection with all gravity, and from them all to go
well, and to order the steps of our conversation so as that we may not
only be safe, but comely, in going.
II. A caution to us to keep our temper at all times and under all
provocations, and to take heed of carrying our resentments too far upon
any occasion, especially when there is a king in the case, against whom
there is no rising up, when it is a ruler, or one much our superior,
that is offended; nay, the rule is always the same.
1. We must bridle and suppress our own passion, and take shame to
ourselves, whenever we are justly charged with a fault, and not insist
upon our own innocency: If we have lifted up ourselves, either in a
proud conceit of ourselves or a peevish opposition to those that are
over us, if we have transgressed the laws of our place and station, we
have therein done foolishly. Those that magnify themselves over others
or against others, that are haughty and insolent, do but shame
themselves and betray their own weakness. Nay, if we have but thought
evil, if we are conscious to ourselves that we have harboured an ill
design in our minds, or it has been suggested to us, we must lay our
hand upon our mouth, that is, (1.) We must humble ourselves for what we
have done amiss, and even lie in the dust before God, in sorrow for it,
as Job did, when he repented of what he had said foolishly (ch. xl. 4,
I will lay my hand upon my mouth), and as the convicted leper, who put
a covering upon his upper lip. If we have done foolishly, we must not
stand to it before men, but by silence own our guilt, which will be the
best way of appeasing those we have offended. 2. We must keep the evil
thought we have conceived in our minds from breaking out in any evil
speeches. Do not give the evil thought an imprimatur--a license; allow
it not to be published; but lay thy hand upon thy mouth; use a holy
violence with thyself, if need be, and enjoin thyself silence; as
Christ suffered not the evil spirits to speak. It is bad to think ill,
but it is much worse to speak it, for that implies a consent to the
evil thought and a willingness to infect others with it.
2. We must not irritate the passions of others. Some are so very
provoking in their words and conduct that they even force wrath, they
make those about them angry whether they will or no, and put those into
a passion who are not only not inclined to it, but resolved against it.
Now this forcing of wrath brings forth strife, and where that is there
is confusion and every evil work. As the violent agitation of the cream
fetches all the good out of the milk, and the hard wringing of the nose
will extort blood from it, so this forcing of wrath wastes both the
body and spirits of a man, and robs him of all the good that is in him.
Or, as it is in the churning of milk and the wringing of the nose, that
is done by force which otherwise would not be done, so the spirit is
heated by degrees with strong passions; one angry word begets another,
and that a third; one passionate debate makes work for another, and so
it goes on till it ends at length in irreconcilable feuds. Let nothing
therefore be said or done with violence, but every thing with softness
and calmness.
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P R O V E R B S
CHAP. XXXI.
This chapter is added to Solomon's proverbs, some think because it is
of the same author, supposing king Lemuel to be king Solomon; others
only because it is of the same nature, though left in writing by
another author, called Lemuel; however it be, it is a prophecy, and
therefore given by inspiration and direction of God, which Lemuel was
under in the writing of it, and putting it into this form, as his
mother was in dictating to him the matter of it. Here is, I. An
exhortation to Lemuel, a young prince, to take heed of the sins he
would be tempted to and to do the duties of the place he was called to,
ver. 1-9. II. The description of a virtuous woman, especially in the
relation of a wife and the mistress of a family, which Lemuel's mother
drew up, not as an encomium of herself, though, no doubt, it was her
own true picture, but either as an instruction to her daughters, as the
foregoing verses were to her son, or as a direction to her son in the
choice of a wife; she must be chaste and modest, diligent and frugal,
dutiful to her husband, careful of her family, discreet in her
discourse, and in the education of her children, and, above all,
conscientious in her duty to God: such a one as this, if he can find
her, will make him happy, ver. 10-31.
Maternal Counsels to King Lemuel.
1 The words of king Lemuel, the prophecy that his mother taught him.
2 What, my son? and what, the son of my womb? and what, the son of my
vows? 3 Give not thy strength unto women, nor thy ways to that which
destroyeth kings. 4 It is not for kings, O Lemuel, it is not for
kings to drink wine; nor for princes strong drink: 5 Lest they drink,
and forget the law, and pervert the judgment of any of the afflicted.
6 Give strong drink unto him that is ready to perish, and wine unto
those that be of heavy hearts. 7 Let him drink, and forget his
poverty, and remember his misery no more. 8 Open thy mouth for the
dumb in the cause of all such as are appointed to destruction. 9 Open
thy mouth, judge righteously, and plead the cause of the poor and
needy.
Most interpreters are of opinion that Lemuel is Solomon; the name
signifies one that is for God, or devoted to God; and so it agrees well
enough with that honourable name which, by divine appointment, was
given to Solomon ( 2 Sam. xii. 25), Jedediah--beloved of the Lord.
Lemuel is supposed to be a pretty, fond, endearing name, by which his
mother used to call him; and so much did he value himself upon the
interest he had in his mother's affections that he was not ashamed to
call himself by it. One would the rather incline to think it is Solomon
that here tells us what his mother taught him because he tells us (ch.
iv. 4) what his father taught him. But some think (and the conjecture
is not improbable) that Lemuel was a prince of some neighbouring
country, whose mother was a daughter of Israel, perhaps of the house of
David, and taught him these good lessons. Note, 1. It is the duty of
mothers, as well as fathers, to teach their children what is good, that
they may do it, and what is evil, that they may avoid it; when they are
young and tender they are most under the mother's eye, and she has then
an opportunity of moulding and fashioning their minds well, which she
ought not to let slip. 2. Even kings must be catechised; the greatest
of men is less than the least of the ordinances of God. 3. Those that
have grown up to maturity should often call to mind, and make mention
of, the good instructions they received when they were children, for
their own admonition, the edification of others, and the honour of
those who were the guides of their youth.
Now, in this mother's (this queen mother's) catechism, observe,
I. Her expostulation with the young prince, by which she lays hold of
him, claims an interest in him, and awakens his attention to what she
is about to say (v. 2): "What! my son? What shall I say to thee?" She
speaks as one considering what advice to give him, and choosing out
words to reason with him; so full of concern is she for his welfare!
Or, What is it that thou doest? It seems to be a chiding question. She
observed, when he was young, that he was too much inclined to women and
wine, and therefore she found it necessary to take him to task and deal
roundly with him. "What! my son? Is this the course of life thou
intendest to lead? Have I taught thee no better than thus? I must
reprove thee, and reprove thee sharply, and thou must take it well,
for," 1. "Thou art descended from me; thou art the son of my womb, and
therefore what I say comes from the authority and affection of a parent
and cannot be suspected to come from any ill-will. Thou art a piece of
myself. I bore thee with sorrow, and I expect no other return for all
the pains I have taken with thee, and undergone for thee, than this, Be
wise and good, and then I am well paid." 2. "Thou art devoted to my
God; thou art the son of my vows, the son I prayed to God to give me
and promised to give back to God, and did so" (thus Samuel was the son
of Hannah's vows); "Thou art the son I have often prayed to God to give
his grace to (Ps. lxxii. 1), and shall a child of so many prayers
miscarry? And shall all my hopes concerning thee be disappointed?" Our
children that by baptism are dedicated to God, for whom and in whose
name we covenanted with God, may well be called the children of our
vows; and, as this may be made a good plea with God in our prayers for
them, so it may be made a good plea with them in the instructions we
give them; we may tell them they are baptized, are the children of our
vows, and it is at their peril if they break those bonds in sunder
which in their infancy they were solemnly brought under.
II. The caution she gives him against those two destroying sins of
uncleanness and drunkenness, which, if he allowed himself in them,
would certainly be his ruin. 1. Against uncleanness (v. 3): Give not
thy strength unto women, unto strange women. He must not be soft and
effeminate, nor spend that time in a vain conversation with the ladies
which should be spent in getting knowledge and despatching business,
nor employ that wit (which is the strength of the soul) in courting and
complimenting them which he should employ about the affairs of his
government. "Especially shun all adultery, fornication, and
lasciviousness, which waste the strength of the body, and bring into it
dangerous diseases. Give not thy ways, thy affections, thy
conversation, to that which destroys kings, which has destroyed many,
which gave such a shock to the kingdom even of David himself, in the
matter of Uriah. Let the sufferings of others be thy warnings." It
lessens the honour of kings and makes them mean. Are those fit to
govern others that are themselves slaves to their own lusts? It makes
them unfit for business, and fills their court with the basest and
worst of animals. Kings lie exposed to temptations of this kind, having
wherewith both to please the humours and to bear the charges of the
sin, and therefore they ought to double their guard; and, if they would
preserve their people from the unclean spirit, they must themselves be
patterns of purity. Meaner people may also apply it to themselves. Let
none give their strength to that which destroys souls. 2. Against
drunkenness, v. 4, 5. He must not drink wine or strong drink to excess;
he must never sit to drink, as they used to do in the day of their
king, when the princes made him sick with bottles of wine, Hos. vii. 7.
Whatever temptation he might be in from the excellency of the wine, or
the charms of the company, he must deny himself, and be strictly sober,
considering, (1.) The indecency of drunkenness in a king. However some
may call it a fashionable accomplishment and entertainment, it is not
for kings, O Lemuel! it is not for kings, to allow themselves that
liberty; it is a disparagement to their dignity, and profanes their
crown, by confusing the head that wears it; that which for the time
unmans them does for the time unking them. Shall we say, They are gods?
No, they are worse than the beasts that perish. All Christians are made
to our God kings and priests, and must apply this to themselves. It is
not for Christians, it is not for Christians, to drink to excess; they
debase themselves if they do; it ill becomes the heirs of the kingdom
and the spiritual priests, Lev. x. 9. (2.) The ill consequences of it
(v. 5): Lest they drink away their understandings and memories, drink
and forget the law by which they are to govern; and so, instead of
doing good with their power, do hurt with it, and pervert or alter the
judgment of all the sons of affliction, and, when they should right
them, wrong them, and add to their affliction. It is a sad complaint
which is made of the priests and prophets (Isa. xxviii. 7), that they
have erred through wine, and through strong drink they are out of the
way; and the effect is as bad in kings, who when they are drunk, or
intoxicated with the love of wine, cannot but stumble in judgment.
Judges must have clear heads, which those cannot have who so often make
themselves giddy, and incapacitate themselves to judge of the most
common things.
III. The counsel she gives him to do good. 1. He must do good with his
wealth. Great men must not think that they have their abundance only
that out of it they may made provision for the flesh, to fulfil the
lusts of it, and may the more freely indulge their own genius; no, but
that with it they may relieve such as are in distress, v. 6, 7. "Thou
hast wine or strong drink at command; instead of doing thyself hurt
with it, do others good with it; let those have it that need it." Those
that have wherewithal must not only give bread to the hungry and water
to the thirsty, but they must give strong drink to him that is ready to
perish through sickness or pain and wine to those that are melancholy
and of heavy heart; for it was appointed to cheer and revive the
spirits, and make glad the heart (as it does where there is need of
it), not to burden and oppress the spirits, as it does where there is
no need of it. We must deny ourselves in the gratifications of sense,
that we may have to spare for the relief of the miseries of others, and
be glad to see our superfluities and dainties better bestowed upon
those whom they will be a real kindness to than upon ourselves whom
they will be a real injury to. Let those that are ready to perish drink
soberly, and it will be a means so to revive their drooping spirits
that they will forget their poverty for the time and remember their
misery no more, and so they will be the better able to bear it. The
Jews say that upon this was grounded the practice of giving a
stupifying drink to condemned prisoners when they were going to
execution, as they did to our Saviour. But the scope of the place is to
show that wine is a cordial, and therefore to be used for want and not
for wantonness, by those only that need cordials, as Timothy, who is
advised to drink a little wine, only for his stomach's sake and his
often infirmities, 1 Tim. v. 23. 2. He must do good with his power, his
knowledge, and interest, must administer justice with care, courage,
and compassion, v. 8, 9. (1.) He must himself take cognizance of the
causes his subjects have depending in his courts, and inspect what his
judges and officers do, that he may support those that do their duty,
and lay those aside that neglect it or are partial. (2.) He must, in
all matters that come before him, judge righteously, and, without fear
of the face of man, boldly pass sentence according to equity: Open thy
mouth, which denotes the liberty of speech that princes and judges
ought to use in passing sentence. Some observe that only wise men open
their mouths, for fools have their mouths always open, are full of
words. (3.) He must especially look upon himself as obliged to be the
patron of oppressed innocency. The inferior magistrates perhaps had not
zeal and tenderness enough to plead the cause of the poor and needy;
therefore the king himself must interpose, and appear as an advocate,
[1.] For those that were unjustly charged with capital crimes, as
Naboth was, that were appointed to destruction, to gratify the malice
either of a particular person or of a party. It is a case which it well
befits a king to appear in, for the preserving of innocent blood. [2.]
For those that had actions unjustly brought against them, to defraud
them of their right, because they were poor and needy, and unable to
defend it, not having wherewithal to fee counsel; in such a case also
kings must be advocates for the poor. Especially, [3.] For those that
were dumb, and knew not how to speak for themselves, either through
weakness or fear, or being over-talked by the prosecutor or over-awed
by the court. It is generous to speak for those that cannot speak for
themselves, that are absent, or have not words at command, or are
timorous. Our law appoints the judge to be of counsel for the prisoner.
The Virtuous Woman.
10 Who can find a virtuous woman? for her price is far above rubies.
11 The heart of her husband doth safely trust in her, so that he shall
have no need of spoil. 12 She will do him good and not evil all the
days of her life. 13 She seeketh wool, and flax, and worketh
willingly with her hands. 14 She is like the merchants' ships; she
bringeth her food from afar. 15 She riseth also while it is yet
night, and giveth meat to her household, and a portion to her maidens.
16 She considereth a field, and buyeth it: with the fruit of her
hands she planteth a vineyard. 17 She girdeth her loins with
strength, and strengtheneth her arms. 18 She perceiveth that her
merchandise is good: her candle goeth not out by night. 19 She layeth
her hands to the spindle, and her hands hold the distaff. 20 She
stretcheth out her hand to the poor; yea, she reacheth forth her hands
to the needy. 21 She is not afraid of the snow for her household: for
all her household are clothed with scarlet. 22 She maketh herself
coverings of tapestry; her clothing is silk and purple. 23 Her
husband is known in the gates, when he sitteth among the elders of the
land. 24 She maketh fine linen, and selleth it; and delivereth
girdles unto the merchant. 25 Strength and honour are her clothing;
and she shall rejoice in time to come. 26 She openeth her mouth with
wisdom; and in her tongue is the law of kindness. 27 She looketh well
to the ways of her household, and eateth not the bread of idleness.
28 Her children arise up, and call her blessed; her husband also, and
he praiseth her. 29 Many daughters have done virtuously, but thou
excellest them all. 30 Favour is deceitful, and beauty is vain: but a
woman that feareth the Lord, she shall be praised. 31 Give her of the
fruit of her hands; and let her own works praise her in the gates.
This description of the virtuous woman is designed to show what wives
the women should make and what wives the men should choose; it consists
of twenty-two verses, each beginning with a letter of the Hebrew
alphabet in order, as some of the Psalms, which makes some think it was
no part of the lesson which Lemuel's mother taught him, but a poem by
itself, written by some other hand, and perhaps had been commonly
repeated among the pious Jews, for the ease of which it was made
alphabetical. We have the abridgment of it in the New Testament (1 Tim.
ii. 9, 10; 1 Pet. iii. 1-6), where the duty prescribed to wives agrees
with this description of a good wife; and with good reason is so much
stress laid upon it, since it contributes as much as any one thing to
the keeping up of religion in families, and the entail of it upon
posterity, that the mothers be wise and good; and of what consequence
it is to the wealth and outward prosperity of a house every one is
sensible. He that will thrive must ask his wife leave. Here is,
I. A general enquiry after such a one (v. 10), where observe, 1. The
person enquired after, and that is a virtuous woman--a woman of
strength (so the word is), though the weaker vessel, yet made strong by
wisdom and grace, and the fear of God: it is the same word that is used
in the character of good judges (Exod. xviii. 21), that they are able
men, men qualified for the business to which they are called, men of
truth, fearing God. So it follows, A virtuous woman is a woman of
spirit, who has the command of her own spirit and knows how to manage
other people's, one that is pious and industrious, and a help meet for
a man. In opposition to this strength, we read of the weakness of the
heart of an imperious whorish woman, Ezek. xvi. 30. A virtuous woman is
a woman of resolution, who, having espoused good principles, is firm
and steady to them, and will not be frightened with winds and clouds
from any part of her duty. 2. The difficulty of meeting with such a
one: Who can find her? This intimates that good women are very scarce,
and many that seem to be so do not prove so; he that thought he had
found a virtuous woman was deceived; Behold, it was Leah, and not the
Rachel he expected. But he that designs to marry ought to seek
diligently for such a one, to have this principally in his eye, in all
his enquiries, and to take heed that he be not biassed by beauty or
gaiety, wealth or parentage, dressing well or dancing well; for all
these may be and yet the woman not be virtuous, and there is many a
woman truly virtuous who yet is not recommended by these advantages. 3.
The unspeakable worth of such a one, and the value which he that has
such a wife ought to put upon her, showing it by his thankfulness to
God and his kindness and respect to her, whom he must never think he
can do too much for. Her price is far above rubies, and all the rich
ornaments with which vain women adorn themselves. The more rare such
good wives are the more they are to be valued.
II. A particular description of her and of her excellent
qualifications.
1. She is very industrious to recommend herself to her husband's esteem
and affection. Those that are good really will be good relatively. A
good woman, if she be brought into the marriage state, will be a good
wife, and make it her business to please her husband, 1 Cor. vii. 34.
Though she is a woman of spirit herself, yet her desire is to her
husband, to know his mind, that she may accommodate herself to it, and
she is willing that he should rule over her. (1.) She conducts herself
so that he may repose an entire confidence in her. He trusts in her
chastity, which she never gave him the least occasion to suspect or to
entertain any jealousy of; she is not morose and reserved, but modest
and grave, and has all the marks of virtue in her countenance and
behaviour; her husband knows it, and therefore his heart doth safely
trust in her; he is easy, and makes her so. He trusts in her conduct,
that she will speak in all companies, and act in all affairs, with
prudence and discretion, so as not to occasion him either damage or
reproach. He trusts in her fidelity to his interests, and that she will
never betray his counsels nor have any interest separate from that of
his family. When he goes abroad, to attend the concerns of the public,
he can confide in her to order all his affairs at home, as well as if
he himself were there. She is a good wife that is fit to be trusted,
and he is a good husband that will leave it to such a wife to manage
for him. (2.) She contributes so much to his content and satisfaction
that he shall have no need of spoil; he needs not be griping and
scraping abroad, as those must be whose wives are proud and wasteful at
home. She manages his affairs so that he is always before-hand, has
such plenty of his own that he is in no temptation to prey upon his
neighbours. He thinks himself so happy in her that he envies not those
who have most of the wealth of this world; he needs it not, he has
enough, having such a wife. Happy the couple that have such a
satisfaction as this in each other! (3.) She makes it her constant
business to do him good, and is afraid of doing any thing, even through
inadvertency, that may turn to his prejudice, v. 12. She shows her love
to him, not by a foolish fondness, but by prudent endearments,
accommodating herself to his temper, and not crossing him, giving him
good words, and not bad ones, no, not when he is out of humour,
studying to make him easy, to provide what is fit for him both in
health and sickness, and attending him with diligence and tenderness
when any thing ails him; nor would she, no, not for the world, wilfully
do any thing that might be a damage to his person, family, estate, or
reputation. And this is her care all the days of her life; not at first
only, or now and then, when she is in a good humour, but perpetually;
and she is not weary of the good offices she does him: She does him
good, not only all the days of his life, but of her own too; if she
survive him, still she is doing him good in her care of his children,
his estate, and good name, and all the concerns he left behind him. We
read of kindness shown, not only to the living, but to the dead, Ruth
ii. 20. (4.) She adds to his reputation in the world (v. 23): Her
husband is known in the gates, known to have a good wife. By his wise
counsels, and prudent management of affairs, it appears that he has a
discreet companion in his bosom, by conversation with whom he improves
himself. By his cheerful countenance and pleasant humour it appears
that he has an agreeable wife at home; for many that have not have
their tempers strangely soured by it. Nay, by his appearing clean and
neat in his dress, every thing about him decent and handsome, yet not
gaudy, one may know he has a good wife at home, that takes care of his
clothes.
2. She is one that takes pains in the duty of her place and takes
pleasure in it. This part of her character is much enlarged upon here.
(1.) She hates to sit still and do nothing: She eats not the bread of
idleness, v. 27. Though she needs not work for her bread (she has an
estate to live upon), yet she will not eat it in idleness, because she
knows that we were none of us sent into this world to be idle, that
when we have nothing to do the devil will soon find us something to do,
and that it is not fit that those who will not labour should eat. Some
eat and drink because they can find themselves nothing else to do, and
needless visits must be received with fashionable entertainments; these
are eating the bread of idleness, which she has no relish for, for she
neither gives nor receives idle visits nor idle talk. (2.) She is
careful to fill up time, that none of that be lost. When day-light is
done, she does not then think it time to lay by her work, as those are
forced to do whose business lies abroad in the fields (Ps. civ. 23),
but her business lying within-doors, and her work worth candle-light,
with that she lengthens out the day; and her candle goes not out by
night, v. 18. It is a mercy to have candle-light to supply the want of
day-light, and a duty, having that advantage, to improve it. We say of
an elaborate piece, It smells of the lamp. (3.) She rises early, while
it is yet night (v. 15), to give her servants their breakfast, that
they may be ready to go cheerfully about their work as soon as the day
breaks. She is none of those who sit up playing at cards, or dancing,
till midnight, till morning, and then lie in bed till noon. No; the
virtuous woman loves her business better than her ease or her pleasure,
is in care to be found in the way of her duty every hour of the day,
and has more true satisfaction in having given meat to her household
betimes in the morning than those can have in the money they have won,
much more in what they have lost, who sat up all night at play. Those
that have a family to take care of should not love their bed too well
in a morning. (4.) She applies herself to the business that is proper
for her. It is not in a scholar's business, or statesman's business, or
husbandman's business, that she employs herself, but in women's
business: She seeks wool and flax, where she may have the best of each
at the best hand, and cheapest; she has a stock of both by her, and
every thing that is necessary to the carrying on both of the woollen
and the linen manufacture (v. 13), and with this she does not only set
the poor on work, which is a very good office, but does herself work,
and work willingly, with her hands; she works with the counsel or
delight of her hands (so the word is); she goes about it cheerfully and
dexterously, lays not only her hand, but her mind to it, and goes on in
it without weariness in well-doing. She lays her own hands to the
spindle, or spinning-wheel, and her hands hold the distaff (v. 19), and
she does not reckon it either an abridgment of her liberty or a
disparagement to her dignity, or at all inconsistent with her repose.
The spindle and the distaff are here mentioned as her honour, while the
ornaments of the daughters of Zion are reckoned up to their reproach,
Isa. ii. 18, &c. (5.) She does what she does with all her might, and
does not trifle in it (v. 17); She girds her loins with strength and
strengthens her arms; she does not employ herself in sitting work only,
or in that which is only the nice performance of the fingers (there are
works that are scarcely one remove from doing nothing); but, if there
be occasion, she will go through with work that requires all the
strength she has, which she will use as one that knows it is the way to
have more.
3. She is one that makes what she does to turn to a good account, by
her prudent management of it. She does not toil all night and catch
nothing; no, she herself perceives that her merchandise is good (v.
18); she is sensible that in all her labour there is profit, and that
encourages her to go on in it. She perceives that she can make things
herself better and cheaper than she can buy them; she finds by
observation what branch of her employment brings in the best returns,
and to that she applies herself most closely. (1.) She brings in
provisions of all things necessary and convenient for her family, v.
14. No merchants' ships, no, not Solomon's navy, ever made a more
advantageous return than her employments do. Do they bring in foreign
commodities with the effects they export? So does she with the fruit of
her labours. What her own ground does not produce she can furnish
herself with, if she have occasion for it, by exchanging her own goods
for it; and so she brings her food from afar. Not that she values
things the more for their being far-fetched, but, if they be ever so
far off, if she must have them she knows how to come by them. (2.) She
purchases lands, and enlarges the demesne of the family (v. 16): She
considers a field, and buys it. She considers what an advantage it will
be to the family and what a good account it will turn to, and therefore
she buys it; or, rather, though she have ever so much mind to it she
will not buy it till she has first considered it, whether it be worth
her money, whether she can afford to take so much money out of her
stock as must go to purchase it, whether the title be good, whether the
ground will answer the character given of it, and whether she has money
at command to pay for it. Many have undone themselves by buying without
considering; but those who would make advantageous purchases must
consider, and then buy. She also plants a vineyard, but it is with the
fruit of her hands; she does not take up money, or run into debt, to do
it, but she does it with what she can spare out of the gains of her own
housewifery. Men should not lay out any thing upon superfluities, till,
by the blessing of God upon their industry, they have got before-hand,
and can afford it; and then the fruit of the vineyard is likely to be
doubly sweet, when it is the fruit of honest industry. (3.) She
furnishes her house well and has good clothing for herself and her
family (v. 22): She makes herself coverings of tapestry to hang her
rooms, and she may be allowed to use them when they are of her own
making. Her own clothing is rich and fine: it is silk and purple,
according to her place and rank. Though she is not so vain as to spend
much time in dressing herself, nor makes the putting on of apparel her
adorning, nor values herself upon it, yet she has rich clothes and puts
them on well. The senator's robes which her husband wears are of her
own spinning, and they look better and wear better than any that are
bought. She also gets good warm clothing for her children, and her
servants' liveries. She needs not fear the cold of the most pinching
winter, for she and her family are well provided with clothes,
sufficient to keep out cold, which is the end chiefly to be aimed at in
clothing: All her household are clothed in scarlet, strong cloth and
fit for winter, and yet rich and making a good appearance. They are all
double clothed (so some read it), have change of raiment, a winter suit
and a summer suit. (4.) She trades abroad. She makes more than she and
her household have occasion for; and therefore, when she has
sufficiently stocked her family, she sells fine linen and girdles to
the merchants (v. 24), who carry them to Tyre, the mart of the nations,
or some other trading city. Those families are likely to thrive that
sell more than they buy; as it is well with the kingdom when abundance
of its home manufactures are exported. It is no disgrace to those of
the best quality to sell what they can spare, nor to deal in trade and
send ventures by sea. (5.) She lays up for hereafter: She shall rejoice
in time to come, having laid in a good stock for her family, and having
good portions for her children. Those that take pains when they are in
their prime will have the pleasure and joy of it when they are old,
both in reflecting upon it and in reaping the benefit of it.
4. She takes care of her family and all the affairs of it, gives meat
to her household (v. 15), to every one his portion of meat in due
season, so that none of her servants have reason to complain of being
kept short or faring hard. She gives also a portion (an allotment of
work, as well as meat) to her maidens; they shall all of them know
their business and have their task. She looks well to the ways of her
household (v. 27); she inspects the manners of all her servants, that
she may check what is amiss among them, and oblige them all to behave
properly and do their duty to God and one another, as well as to her;
as Job, who put away iniquity far from his tabernacle, and David, who
would suffer no wicked thing in his house. She does not intermeddle in
the concerns of other people's houses; she thinks it enough for her to
look well to her own.
5. She is charitable to the poor, v. 20. She is as intent upon giving
as she is upon getting; she often serves the poor with her own hand,
and she does if freely, cheerfully, and very liberally, with an
out-stretched hand. Nor does she relieve her poor neighbours only, and
those that are nigh at hand, but she reaches forth her hands to the
needy that are at a distance, seeking opportunities to do good and to
communicate, which is as good housewifery as any thing she does.
6. She is discreet and obliging in all her discourse, not talkative,
censorious, nor peevish, as some are, that know how to take pains; no,
she opens her mouth with wisdom; when she does speak, it is with a
great deal of prudence and very much to the purpose; you may perceive
by every word she says how much she governs herself by the rules of
wisdom. She not only takes prudent measures herself, but gives prudent
advice to others; and this not as assuming the authority of a dictator,
but with the affection of a friend and an obliging air: In her tongue
is the law of kindness; all she says is under the government of that
law. The law of love and kindness is written in the heart, but it shows
itself in the tongue; if we are kindly affectioned one to another, it
will appear by affectionate expression. It is called a law of kindness,
because it gives law to others, to all she converses with. Her wisdom
and kindness together put a commanding power into all she says; they
command respect, they command compliance. How forcible are right words!
In her tongue is the law of grace, or mercy (so some read it),
understanding it of the word and law of God, which she delights to talk
of among her children and servants. She is full of pious religious
discourse, and manages it prudently, which shows how full her heart is
of another world even when her hands are most busy about this world.
7. That which completes and crowns her character is that she fears the
Lord, v. 30. With all those good qualities she lacks not that one thing
needful; she is truly pious, and, in all she does, is guided and
governed by principles of conscience and a regard to God; this is that
which is here preferred far before beauty; that is vain and deceitful;
all that are wise and good account it so, and value neither themselves
nor others on it. Beauty recommends none to God, nor is it any certain
indication of wisdom and goodness, but it has deceived many a man who
has made his choice of a wife by it. There may be an impure deformed
soul lodged in a comely and beautiful body; nay, many have been exposed
by their beauty to such temptations as have been the ruin of their
virtue, their honour, and their precious souls. It is a fading thing at
the best, and therefore vain and deceitful. A fit of sickness will
stain and sully it in a little time; a thousand accidents may blast
this flower in its prime; old age will certainly wither it and death
and the grave consume it. But the fear of God reigning in the heart is
the beauty of the soul; it recommends those that have it to the favour
of God, and is, in his sight, of great price; it will last for ever,
and bid defiance to death itself, which consumes the beauty of the
body, but consummates the beauty of the soul.
III. The happiness of this virtuous woman.
1. She has the comfort and satisfaction of her virtue in her own mind
(v. 25): Strength and honour are her clothing, in which she wraps
herself, that is, enjoys herself, and in which she appears to the
world, and so recommends herself. She enjoys a firmness and constancy
of mind, has spirit to bear up under the many crosses and
disappointments which even the wise and virtuous must expect to meet
with in this world; and this is her clothing, for defence as well as
decency. She deals honourably with all, and she has the pleasure of
doing so, and shall rejoice in time to come; she shall reflect upon it
with comfort, when she comes to be old, that she was not idle or
useless when she was young. In the day of death it will be a pleasure
to her to think that she has lived to some good purpose. Nay, she shall
rejoice in an eternity to come; she shall be recompensed for her
goodness with fulness of joy and pleasures for evermore.
2. She is a great blessing to her relations, v. 28. (1.) Her children
grow up in her place, and they call her blessed. They give her their
good word, they are themselves a commendation to her, and they are
ready to give great commendations of her; they pray for her, and bless
God that they had such a good mother. It is a debt which they owe her,
a part of that honour which the fifth commandment requires to be paid
to father and mother; and it is a double honour that is due to a good
father and a good mother. (2.) Her husband thinks himself so happy in
her that he takes all occasions to speak well of her, as one of the
best of women. It is no indecency at all, but a laudable instance of
conjugal love, for husbands and wives to give one another their due
praises.
3. She gets the good word of all her neighbours, as Ruth did, whom all
the city of her people knew to be a virtuous woman, Ruth iii. 11.
Virtue will have its praise, Phil. iv. 8. A woman that fears the Lord,
shall have praise of God (Rom. ii. 29) and of men too. It is here
shown, (1.) That she shall be highly praised (v. 29): Many have done
virtuously. Virtuous women, it seems, are precious jewels, but not such
rare jewels as was represented v. 10. There have been many, but such a
one as this cannot be paralleled. Who can find her equal? She excels
them all. Note, Those that are good should aim and covet to excel in
virtue. Many daughters, in their father's house, and in the single
state, have done virtuously, but a good wife, if she be virtuous,
excels them all, and does more good in her place than they can do in
theirs. Or, as some explain it, A man cannot have his house so well
kept by good daughters, as by a good wife. (2.) That she shall be
incontestably praised, without contradiction, v. 31. Some are praised
above what is their due, but those that praise her do but give her of
the fruit of her hands; they give her that which she has dearly earned
and which is justly due to her; she is wronged if she have it not.
Note, Those ought to be praised the fruit of whose hands is
praise-worthy. The tree is known by its fruits, and therefore, if the
fruit be good, the tree must have our good word. If her children be
dutiful and respectful to her, and conduct themselves as they ought,
they then give her the fruit of her hands; she reaps the benefit of all
the care she has taken of them, and thinks herself well paid. Children
must thus study to requite their parents, and this is showing piety at
home, 1 Tim. v. 4. But, if men be unjust, the thing will speak itself,
her own works will praise her in the gates, openly before all the
people. [1.] She leaves it to her own works to praise her, and does not
court the applause of men. Those are none of the truly virtuous women
that love to hear themselves commended. [2.] Her own works will praise
her; if her relations and neighbours altogether hold their peace, her
good works will proclaim her praise. The widows gave the best encomium
of Dorcas when they showed the coats and garments she had made for the
poor, Acts ix. 39. [3.] The least that can be expected from her
neighbours is that they should let her own works praise her, and do
nothing to hinder them. Those that do that which is good, let them have
praise of the same ( Rom. xiii. 3) and let us not enviously say, or do,
any thing to the diminishing of it, but be provoked by it to a holy
emulation. Let none have an ill report from us, that have a good report
even of the truth itself. Thus is shut up this looking-glass for
ladies, which they are desired to open and dress themselves by; and, if
they do so, their adorning will be found to praise, and honour, and
glory, at the appearing of Jesus Christ.
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Twenty chapters of the book of Proverbs (beginning with ch. x. and
ending with ch. xxix.), consisting mostly of entire sentences in each
verse, could not well be reduced to proper heads, and the contents of
them gathered; I have therefore here put the contents of all these
chapters together, which perhaps may be of some use to those who desire
to see at once all that is said of any one head in these chapters. Some
of the verses, perhaps, I have not put under the same heads that
another would have put them under, but the most of them fall (I hope)
naturally enough to the places I have assigned them.
1. Of the comfort, or grief, parents have in their children, according
as they are wise or foolish, godly or ungodly, ch. x. 1; xv. 20;
xvii. 21, 25; xix. 13, 26; xxiii. 15, 16, 24, 25; xxvii. 11; xxix.
3.
2. Of the world's insufficiency, and religion's sufficiency, to make
us happy (ch. x. 2, 3; xi. 4) and the preference to be therefore
given to the gains of virtue above those of this world, ch. xv. 16,
17; xvi. 8, 16; xvii. 1; xix. 1; xxviii. 6, 11.
3. Of slothfulness and diligence, ch. x. 4, 26; xii. 11, 24, 27; xiii.
4, 23; xv. 19; xvi. 26; xviii. 9; xix. 15, 24; xx. 4, 13; xxi. 5,
25, 26; xxii. 13, 29; xxiv. 30-34; xxvi. 13-16; xxvii. 18, 23, 27;
xxviii. 19. Particularly the improving or neglecting opportunities,
ch. vi. 6; x. 5.
4. The happiness of the righteous, and the misery of the wicked, ch.
x. 6, 9, 16, 24, 25, 27-30; xi. 3, 5-8, 18-21, 31; xii. 2, 3, 7,
13, 14, 21, 26, 28; xiii. 6, 9, 14, 15, 21, 22, 25; xiv. 11, 14,
19, 32; xv. 6, 8, 9, 24, 26, 29; xx. 7; xxi. 12, 15, 16, 18, 21;
xxii. 12; xxviii. 10, 18; xxix. 6.
5. Of honour and dishonour, ch. x. 7; xii. 8, 9; xviii. 3; xxvi. 1;
xxvii. 21. And of vain-glory, ch. xxv. 14, 27; xxvii. 2.
6. The wisdom of obedience, and folly of disobedience, ch. x. 8, 17;
xii. 1, 15; xiii. 1, 13, 18; xv. 5, 10, 12, 31, 32; xix. 16;
xxviii. 4, 7, 9.
7. Of mischievousness and usefulness, ch. x. 10, 23; xi. 9-11, 23, 27;
xii. 5, 6, 12, 18, 20; xiii. 2; xiv. 22; xvi. 29, 30; xvii. 11;
xxi. 10; xxiv. 8; xxvi. 23, 27.
8. The praise of wise and good discourse, and the hurt and shame of an
ungoverned tongue, ch. x. 11, 13, 14, 20, 21, 31, 32; xi. 30; xiv.
3; xv. 2, 4, 7, 23, 28; xvi. 20, 23, 24; xvii. 7; xviii. 4, 7, 20,
21; xx. 15; xxi. 23; xxiii. 9; xxiv. 26; xxv. 11.
9. Of love and hatred, peaceableness and contention, ch. x. 12; xv.
17; xvii. 1, 9, 14, 19; xviii. 6, 17-19; xx. 3; xxv. 8; xxvi. 17,
21; xxix. 9.
10. Of the rich and poor, ch. x. 5, 22; xi. 28; xiii. 7, 8; xiv. 20,
24; xviii. 11, 23; xix. 1, 4, 7, 22; xxii. 2, 7; xxviii. 6, 11;
xxix. 13.
11. Of lying, fraud, and dissimulation, and of truth and sincerity, ch.
x. 18; xii. 17, 19, 22; xiii. 5; xvii. 4; xx. 14, 17; xxvi. 18, 19,
24-26, 28.
12. Of slandering, ch. x. 18; xvi. 27; xxv. 23.
13. Of talkativeness and silence, ch. x. 19; xi. 12; xii. 23; xiii. 3;
xvii. 27, 28; xxix. 11, 20.
14. Of justice and injustice, ch. xi. 1; xiii. 16; xvi. 8, 11; xvii.
15, 26; xviii. 5; xx. 10, 23; xxii. 28; xxiii. 10, 11; xxix. 24.
15. Of pride and humility, ch. xi. 2; xiii. 10; xv. 25, 33; xvi. 5, 18,
19; xviii. 12; xxi. 4; xxv. 6, 7; xxviii. 25; xxix. 23.
16. Of despising and respecting others, ch. xi. 12; xiv. 21.
17. Of tale-bearing, ch. xi. 13; xvi. 28; xviii. 8; xx. 19; xxvi. 20,
22.
18. Of rashness and deliberation, ch. xi. 14; xv. 22; xviii. 13; xix.
2; xx. 5, 18; xxi. 29; xxii. 3; xxv. 8-10.
19. Of suretiship, ch. xi. 15; xvii. 18; xx. 16; xxii. 26, 27; xxvii.
13.
20. Of good and bad women, or wives, ch. xi. 16, 22; xii. 4; xiv. 1;
xviii. 22; xix. 13, 14; xxi. 9, 19; xxv. 24; xxvii. 15, 16.
21. Of mercifulness and unmercifulness, ch. xi. 17; xii. 10; xiv. 21;
xix. 17; xxi. 13.
22. Of charity to the poor, and uncharitableness, ch. xi. 24-26; xiv.
31; xvii. 5; xxii. 9, 16, 22, 23; xxviii. 27; xxix. 7.
23. Of covetousness and contentment, ch. xi. 29; xv. 16, 17, 27; xxiii.
4, 5.
24. Of anger and meekness, ch. xii. 16; xiv. 17, 29; xv. 1, 18; xvi.
32; xvii. 12, 26; xix. 11, 19; xxii. 24, 25; xxv. 15, 28; xxvi. 21;
xxix. 22.
25. Of melancholy and cheerfulness, ch. xii. 25; xiv. 10, 13; xv. 13,
15; xvii. 22; xviii. 14; xxv. 20, 25.
26. Of hope and expectation, ch. xiii. 12, 19.
27. Of prudence and foolishness, ch. xiii. 16; xiv. 8, 18, 33; xv. 14,
21; xvi. 21, 22; xvii. 24; xviii. 2, 15; xxiv. 3-7; vii. 27; xxvi.
6-11; xxviii. 5.
28. Of treachery and fidelity, ch. xiii. 17; xxv. 13, 19.
29. Of good and bad company, ch. xiii. 20; xiv. 7; xxviii. 7; xxix. 3.
30. Of the education of children, ch. xiii. 24; xix. 18; xx. 11; xxii.
6, 15; xxiii. 12; xiv. 14; xxix. 15, 17.
31. Of the fear of the Lord, ch. xiv. 2, 26, 27; xv. 16, 33; xvi. 6;
xix. 23; xxii. 4; xxiii. 17, 18.
32. Of true and false witness-bearing, ch. xiv. 5, 25; xix. 5, 9, 28;
xxi. 28; xxiv. 28; xxv. 18.
33. Of scorners, ch. xiv. 6, 9; xxi. 24; xxii. 10; xxiv. 9; xxix. 9.
34. Of credulity and caution, ch. xiv. 15, 16; xxvii. 12.
35. Of kings and their subjects, ch. xiv. 28, 34, 35; xvi. 10, 12-15;
xix. 6, 12; xx. 2, 8, 26, 28; xxii. 11; xxiv. 23-25; xxx. 2-5;
xxviii. 2, 3, 15, 16; xxix. 5, 12, 14, 26.
36. Of envy, especially envying sinners, ch. xiv. 30; xxiii. 17, 18;
xxiv. 1, 2, 19, 20; xxvii. 4.
37. Of God's omniscience, and his universal providence, ch. xv. 3, 11;
xvi. 1, 4, 9, 33; xvii. 3; xix. 21; xx. 12, 24; xxi. 1, 30, 31;
xxix. 26.
38. Of a good and ill name, ch. xv. 30; xxii. 1.
39. Of men's good opinion of themselves, ch. xiv. 12; xvi. 2, 25; xx.
6; xxi. 2; xxvi. 12; xxviii. 26.
40. Of devotion towards God, and dependence on him, ch. xvi. 3; xviii.
10; xxiii. 26; xxvii. 1; xxviii. 25; xxix. 25.
41. Of the happiness of God's favour, ch. xvi. 7; xxix. 26.
42. Excitements to get wisdom, ch. xvi. 16; xviii. 1; xix. 8, 20; xxii.
17-21; xxiii. 15, 16, 22-25; xxiv. 13, 14; xxvii. 11.
43. Cautions against temptations, ch. xvi. 17; xxix. 27.
44. Of old age and youth, ch. xvi. 31; xvii. 6; xx. 29.
45. Of servants, ch. xvii. 2; xix. 10; xxix. 19, 21.
46. Of bribery, ch. xvii. 8, 23; xviii. 16; xxi. 14; xxviii. 21.
47. Of reproof and correction, ch. xvii. 10; xix. 25, 29; xx. 30; xxi.
11; xxv. 12; xxvi. 3; xxvii. 5, 6, 22; xxviii. 23; xxix. 1.
48. Of ingratitude, ch. xvii. 13.
49. Of friendship, ch. xvii. 17; xviii. 24; xxvii. 9, 10, 14, 17.
50. Of sensual pleasures, ch. xxi. 17; xxiii. 1-3, 6-8, 19-21; xxvii.
7.
51. Of drunkenness, ch. xx. 1; xxiii. 23, 29-35.
52. Of the universal corruption of nature, ch. xx. 9.
53. Of flattery, ch. xx. 19; xxvi. 28; xxviii. 23; xxix. 5.
54. Of undutiful children, ch. xx. 20; xxviii. 24.
55. Of the short continuance of what is ill-gotten, ch. xx. 21; xxi. 6,
7; xxii. 8; xxviii. 8.
56. Of revenge, ch. xx. 22; xxiv. 17, 18, 29.
57. Of sacrilege, ch. xx. 25.
58. Of conscience, ch. xx. 27; xxvii. 19.
59. Of the preference of moral duties before ceremonial, ch. xv. 8;
xxi. 3, 27.
60. Of prodigality and wastefulness, ch. xxi. 20.
61. The triumphs of wisdom and godliness, ch. xxi. 22; xxiv. 15, 16.
62. Of frowardness and tractableness, ch. xxii. 5.
63. Of uncleanness, ch. xxii. 14; xxiii. 27, 28.
64. Of fainting in affliction, ch. xxiv. 10.
65. Of helping the distressed, ch. xiv. 11, 12.
66. Of loyalty to the government, ch. xxiv. 21, 22.
67. Of forgiving enemies, ch. xxv. 21, 22.
68. Of causeless curse, ch. xxvi. 2.
69. Of answering fools, ch. xxvi. 4, 5.
70. Of unsettledness and unsatisfiedness, ch. xxvii. 8, 20.
71. Of cowardliness and courage, ch. xxviii. 1.
72. The people's interest in the character of their rulers, ch. xxviii.
12, 28; xxix. 2, 16; xi. 10, 11.
73. The benefit of repentance and holy fear, ch. xxviii. 13, 14.
74. The punishment of murder, ch. xxviii. 17.
75. Of hastening to be rich, ch. xxviii. 20, 22.
76. The enmity of the wicked against the godly, ch. xxix. 10, 27.
77. The necessity of the means of grace, ch. xxix. 18.
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Ecclesiastes
__________________________________________________________________
AN
EXPOSITION,
W I T H P R A C T I C A L O B S E R V A T I O N S,
OF THE BOOK OF
E C C L E S I A S T E S.
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We are still among Solomon's happy men, his happy servants, that stood
continually before him to hear his wisdom; and they are the choicest of
all the dictates of his wisdom, such as were more immediately given by
divine inspiration, that are here transmitted to us, not to be heard,
as by them, but once, and then liable to be mistaken or forgotten, and
by repetition to lose their beauty, but to be read, reviewed, revolved,
and had in everlasting remembrance. The account we have of Solomon's
apostasy from God, in the latter end of his reign (1 Kings xi. 1), is
the tragical part of his story; we may suppose that he spoke his
Proverbs in the prime of his time, while he kept his integrity, but
delivered his Ecclesiastes when he had grown old (for of the burdens
and decays of age he speaks feelingly ch. xii.), and was, by the grace
of God, recovered from his backslidings. There he dictated his
observations; here he wrote his own experiences; this is what days
speak, and wisdom which the multitude of years teaches. The title of
the book and the penman we shall meet with in the first verse, and
therefore shall here only observe,
I. That it is a sermon, a sermon in print; the text is (ch. i. 2),
Vanity of vanities, all is vanity; that is the doctrine too; it is
proved at large by many arguments and an induction of particulars, and
divers objections are answered, and in the close we have the use and
application of all, by way of exhortation, to remember our Creator, to
fear him, and to keep his commandments. There are indeed many things in
this book which are dark and hard to be understood, and some things
which men of corrupt minds wrest to their own destruction, for want of
distinguishing between Solomon's arguments and the objections of
atheists and epicures; but there is enough easy and plain to convince
us (if we will admit the conviction) of the vanity of the world, and
its utter insufficiency to make us happy, the vileness of sin, and its
certain tendency to make us miserable, and of the wisdom of being
religious, and the solid comfort and satisfaction that are to be had in
doing our duty both to God and man. This should be intended in every
sermon, and that is a good sermon by which these points are in any
measure gained. II. That it is a penitential sermon, as some of David's
psalms are penitential psalms; it is a recantation-sermon, in which the
preacher sadly laments his own folly and mistake, in promising himself
satisfaction in the things of this world, and even in the forbidden
pleasures of sense, which now he finds more bitter than death. His fall
is a proof of the weakness of man's nature: Let not the wise man glory
in his wisdom, nor say, "I shall never be such a fool as to do so and
so," when Solomon himself, the wisest of men, played the fool so
egregiously; nor let the rich man glory in his riches, since Solomon's
wealth was so great a snare to him, and did him a great deal more hurt
than Job's poverty did him. His recovery is a proof of the power of
God's grace, in bringing one back to God that has gone so far from him;
it is a proof too of the riches of God's mercy in accepting him
notwithstanding the many aggravations of his sin, pursuant to the
promise made to David, that if his children should commit iniquity they
should be corrected, but not abandoned and disinherited, 2 Sam. vii.
14, 15. Let him therefore that thinks he stands take heed lest he fall;
and let him that has fallen make haste to get up again, and not despair
either of assistance or acceptance therein. III. That it is a practical
profitable sermon. Solomon, being brought to repentance, resolves, like
his father, to teach transgressors God's way (Ps. li. 13) and to give
warning to all to take heed of splitting upon those rocks which had
been fatal to him; and these were fruits meet for repentance. The
fundamental error of the children of men, and that which is at the
bottom of all their departures from God, is the same with that of our
first parents, hoping to be as gods by entertaining themselves with
that which seems good for food, pleasant to the eyes, and desirable to
make one wise. Now the scope of this book is to show that this is a
great mistake, that our happiness consists not in being as gods to
ourselves, to have what we will and do what we will, but in having him
that made us to be a God to us. The moral philosophers disputed much
about man's felicity, or chief good. Various opinions they had about
it; but Solomon, in this book, determines the question, and assures us
that to fear God and to keep his commandments is the whole of man. He
tried what satisfaction might be found in the wealth of the world and
the pleasures of sense, and at last pronounced all vanity and vexation;
yet multitudes will not take his word, but will make the same dangerous
experiment, and it proves fatal to them. He, 1. Shows the vanity of
those things in which men commonly look for happiness, as human
learning and policy, sensual delight, honour and power, riches and
great possessions. And then, 2. He prescribes remedies against the
vexation of spirit that attends them. Though we cannot cure them of
their vanity, we may prevent the trouble they give us, by sitting loose
to them, enjoying them comfortable, but laying our expectations low
from them, and acquiescing in the will of God concerning us in every
event, especially by remembering God in the days of our youth, and
continuing in his fear and service all our days, with an eye to the
judgment to come.
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E C C L E S I A S T E S
CHAP. I.
In this chapter we have, I. The inscription, or title of the book, ver.
1. II. The general doctrine of the vanity of the creature laid down
(ver. 2) and explained, ver. 3. III. The proof of this doctrine, taken,
1. From the shortness of human life and the multitude of births and
burials in this life, ver. 4. 2. From the inconstant nature, and
constant revolutions, of all the creatures, and the perpetual flux and
reflux they are in, the sun, wind, and water, ver. 5-7. 3. From the
abundant toil man has about them and the little satisfaction he has in
them, ver. 8. 4. From the return of the same things again, which shows
the end of all perfection, and that the stock is exhausted, ver. 9, 10.
5. From the oblivion to which all things are condemned, ver. 11. IV.
The first instance of the vanity of man's knowledge, and all the parts
of learning, especially natural philosophy and politics. Observe, 1.
The trial Solomon made of these, ver. 12, 13, 16, 17. 2. His judgment
of them, that all is vanity, ver. 14. For, (1.) There is labour in
getting knowledge, ver. 13. (2.) There is little good to be done with
it, ver. 15. (3.) There is no satisfaction in it, ver. 18. And, if this
is vanity and vexation, all other things in this world, being much
inferior to it in dignity and worth, must needs be so too. A great
scholar cannot be happy unless he be a true saint.
The Vanity of the World.
1 The words of the Preacher, the son of David, king in Jerusalem. 2
Vanity of vanities, saith the Preacher, vanity of vanities; all is
vanity. 3 What profit hath a man of all his labour which he taketh
under the sun?
Here is, I. An account of the penman of this book; it was Solomon, for
no other son of David was king of Jerusalem; but he conceals his name
Solomon, peaceable, because by his sin he had brought trouble upon
himself and his kingdom, had broken his peace with God and lost the
peace of his conscience, and therefore was no more worthy of that name.
Call me not Solomon, call me Marah, for, behold, for peace I had great
bitterness. But he calls himself,
1. The preacher, which intimates his present character. He is Koheleth,
which comes from a word which signifies to gather; but it is of a
feminine termination, by which perhaps Solomon intends to upbraid
himself with his effeminacy, which contributed more than any thing to
his apostasy; for it was to please his wives that he set up idols, Neh.
xiii. 26. Or the word soul must be understood, and so Koheleth is,
(1.) A penitent soul, or one gathered, one that had rambled and gone
astray like a lost sheep, but was now reduced, gathered in from his
wanderings, gathered home to his duty, and come at length to himself.
The spirit that was dissipated after a thousand vanities is now
collected and made to centre in God. Divine grace can make great
sinners great converts, and renew even those to repentance who, after
they had known the way of righteousness, turned aside from it, and heal
their backslidings, though it is a difficult case. It is only the
penitent soul that God will accept, the heart that is broken, not the
head that is bowed down like a bulrush only for a day, David's
repentance, not Ahab's. And it is only the gathered soul that is the
penitent soul, that comes back from its by-paths, that no longer
scatters its way to the strangers (Jer. iii. 13), but is united to fear
God's name. Out of the abundance of the heart the mouth will speak, and
therefore we have here the words of the penitent, and those published.
If eminent professors of religion fall into gross sin, they are
concerned, for the honour of God and the repairing of the damage they
have done to his kingdom, openly to testify their repentance, that the
antidote may be administered as extensively as the poison.
(2.) A preaching soul, or one gathering. Being himself gathered to the
congregation of saints, out of which he had by his sin thrown himself,
and being reconciled to the church, he endeavours to gather others to
it that had gone astray like him, and perhaps were led astray by his
example. He that has done any thing to seduce his brother ought to do
all he can to restore him. Perhaps Solomon called together a
congregation of his people, as he had done at the dedication of the
temple (1 Kings viii. 2), so now at the rededicating of himself. In
that assembly he presided as the people's mouth to God in prayer (v.
12); in this as God's mouth to them in preaching. God by his Spirit
made him a preacher, in token of his being reconciled to him; a
commission is a tacit pardon. Christ sufficiently testifies his
forgiving Peter by committing his lambs and sheep to his trust.
Observe, Penitents should be preachers; those that have taken warning
themselves to turn and live should give warning to others not to go on
and die. When thou art converted strengthen thy brethren. Preachers
must be preaching souls, for that only is likely to reach to the heart
that comes from the heart. Paul served God with his spirit in the
gospel of his Son, Rom. i. 9.
2. The son of David. His taking this title intimates, (1.) That he
looked upon it as a great honour to be the son of so good a man, and
valued himself very much upon it. (2.) That he also looked upon it as a
great aggravation of his sin that he had such a father, who had given
him a good education and put up many a good prayer for him; it cuts him
to the heart to think that he should be a blemish and disgrace to the
name and family of such a one as David. It aggravated the sin of
Jehoiakim that he was the son of Josiah, Jer. xxii. 15-17. (3.) That
his being the son of David encouraged him to repent and hope for mercy,
for David had fallen into sin, by which he should have been warned not
to sin, but was not; but David repented, and therein he took example
from him and found mercy as he did. Yet this was not all; he was that
son of David concerning whom God had said that though he would chasten
his transgression with the rod, yet he would not break his covenant
with him, Ps. lxxxix. 34. Christ, the great preacher, was the Son of
David.
3. King of Jerusalem. This he mentions, (1.) As that which was a very
great aggravation of his sin. He was a king. God had done much for him,
in raising him to the throne, and yet he had so ill requited him; his
dignity made the bad example and influence of his sin the more
dangerous, and many would follow his pernicious ways; especially as he
was king of Jerusalem, the holy city, where God's temple was, and of
his own building too, where the priests, the Lord's ministers, were,
and his prophets who had taught him better things. (2.) As that which
might give some advantage to what he wrote, for where the word of a
king is there is power. He thought it no disparagement to him, as a
king, to be a preacher; but the people would regard him the more as a
preacher because he was a king. If men of honour would lay out
themselves to do good, what a great deal of good might they do! Solomon
looked as great in the pulpit, preaching the vanity of the world, as in
his throne of ivory, judging.
The Chaldee-paraphrase (which, in this book, makes very large additions
to the text, or comments upon it, all along) gives this account of
Solomon's writing this book, That by the spirit of prophecy he foresaw
the revolt of the ten tribes from his son, and, in process of time, the
destruction of Jerusalem and the house of the sanctuary, and the
captivity of the people, in the foresight of which he said, Vanity of
vanities, all is vanity; and to that he applies many passages in this
book.
II. The general scope and design of the book. What is it that this
royal preacher has to say? That which he aims at is, for the making of
us truly religious, to take down our esteem of and expectation from the
things of this world. In order to this, he shows,
1. That they are all vanity, v. 2. This is the proposition he lays down
and undertakes to prove: Vanity of vanities, all is vanity. It was no
new text; his father David had more than once spoken to the same
purport. The truth itself here asserted is, that all is vanity, all
besides God and considered as abstract from him, the all of this world,
all worldly employments and enjoyments, the all that is in the world (1
John ii. 16), all that which is agreeable to our senses and to our
fancies in this present state, which gains pleasure to ourselves or
reputation with others. It is all vanity, not only in the abuse of it,
when it is perverted by the sin of man, but even in the use of it. Man,
considered with reference to these things, is vanity (Ps. xxxix. 5, 6),
and, if there were not another life after this, were made in vain (Ps.
lxxxix. 47); and those things, considered in reference to man (whatever
they are in themselves), are vanity. They are impertinent to the soul,
foreign, and add nothing to it; they do not answer the end, nor yield
any true satisfaction; they are uncertain in their continuance, are
fading, and perishing, and passing away, and will certainly deceive and
disappoint those that put a confidence in them. Let us not therefore
love vanity (Ps. iv. 2), nor lift up our souls to it (Ps. xxiv. 4), for
we shall but weary ourselves for it, Heb. ii. 13. It is expressed here
very emphatically; not only, All is vain, but in the abstract, All is
vanity; as if vanity were the proprium quarto modo--property in the
fourth mode, of the things of this world, that which enters into the
nature of them. The are not only vanity, but vanity of vanities, the
vainest vanity, vanity in the highest degree, nothing but vanity, such
a vanity as is the cause of a great deal of vanity. And this is
redoubled, because the thing is certain and past dispute, it is vanity
of vanities. This intimates that the wise man had his own heart fully
convinced of and much affected with this truth, and that he was very
desirous that others should be convinced of it and affected with it, as
he was, but that he found the generality of men very loth to believe it
and consider it (Job xxxiii. 14); it intimates likewise that we cannot
comprehend and express the vanity of this world. But who is it that
speaks thus slightly of the world? Is it one that will stand to what he
says? Yes, he puts his name to it--saith the preacher. Is it one that
was a competent judge? Yes, as much as ever any man was. Many speak
contemptuously of the world because they are hermits, and know it not,
or beggars, and have it not; but Solomon knew it. He had dived into
nature's depths (1 Kings iv. 33), and he had it, more of it perhaps
than ever any man had, his head filled with its notions and his belly
with its hidden treasures (Ps. xvii. 14), and he passes this judgment
on it. But did he speak as one having authority? Yes, not only that of
a king, but that of a prophet, a preacher; he spoke in God's name, and
was divinely inspired to say it. But did he not say it in his haste, or
in a passion, upon occasion of some particular disappointment? No; he
said it deliberately, said it and proved it, laid it down as a
fundamental principle, on which he grounded the necessity of being
religious. And, as some think, one main thing he designed was to show
that the everlasting throne and kingdom which God had by Nathan
promised to David and his seed must be of another world; for all things
in this world are subject to vanity, and therefore have not in them
sufficient to answer the extent of that promise. If Solomon find all to
be vanity, then the kingdom of the Messiah must come, in which we shall
inherit substance.
2. That they are insufficient to make us happy. And for this he appeals
to men's consciences: What profit has a man of all the pains he takes?
v. 3. Observe here, (1.) The business of this world described. It is
labour; the word signifies both care and toil. It is work that wearies
men. There is a constant fatigue in worldly business. It is labour
under the sun; that is a phrase peculiar to this book, where we meet
with it twenty-eight times. There is a world above the sun, a world
which needs not the sun, for the glory of God is its light, where there
is work without labour and with great profit, the work of angels; but
he speaks of the work under the sun, the pains of which are great and
the gains little. It is under the sun, under the influence of the sun,
by its light and in its heat; as we have the benefit of the light of
the day, so we have sometimes the burden and heat of the day (Matt. xx.
12), and therefore in the sweat of our face we eat bread. In the dark
and cold grave the weary are at rest. (2.) The benefit of that business
enquired into: What profit has a man of all that labour? Solomon says
(Prov. xiv. 23), In all labour there is profit; and yet here he denies
that there is any profit. As to our present condition in the world, it
is true that by labour we get that which we call profit; we eat the
labour of our hands; but as the wealth of the world is commonly called
substance, and yet it is that which is not (Prov. xxii. 5), so it is
called profit, but the question is whether it be really so or no. And
here he determines that it is not, that it is not a real benefit, that
it is not a remaining benefit. In short, the wealth and pleasure of
this world, if we had ever so much of them, are not sufficient to make
us happy, nor will they be a portion for us. [1.] As to the body, and
the life that now is, What profit has a man of all his labour? A man's
life consists not in an abundance, Luke xii. 15. As goods are increased
care about them is increased, and those are increased that eat of them,
and a little thing will embitter all the comfort of them; and then what
profit has a man of all his labour? Early up, and never the nearer.
[2.] As to the soul, and the life that is to come, we may much more
truly say, What profit has a man of all his labour? All he gets by it
will not supply the wants of the soul, nor satisfy its desires, will
not atone for the sin of the soul, nor cure its diseases, nor
contervail the loss of it; what profit will they be of to the soul in
death, in judgment, or in the everlasting state? The fruit of our
labour in heavenly things is meat that endures to eternal life, but the
fruit of our labour for the world is only meat that perishes.
The Vanity of the World.
4 One generation passeth away, and another generation cometh: but the
earth abideth for ever. 5 The sun also ariseth, and the sun goeth
down, and hasteth to his place where he arose. 6 The wind goeth
toward the south, and turneth about unto the north; it whirleth about
continually, and the wind returneth again according to his circuits.
7 All the rivers run into the sea; yet the sea is not full; unto the
place from whence the rivers come, thither they return again. 8 All
things are full of labour; man cannot utter it: the eye is not
satisfied with seeing, nor the ear filled with hearing.
To prove the vanity of all things under the sun, and their
insufficiency to make us happy, Solomon here shows, 1. That the time of
our enjoyment of these things is very short, and only while we
accomplish as a hireling his day. We continue in the world but for one
generation, which is continually passing away to make room for another,
and we are passing with it. Our worldly possessions we very lately had
from others, and must very shortly leave to others, and therefore to us
they are vanity; they can be no more substantial than that life which
is the substratum of them, and that is but a vapour, which appears for
a little while and then vanishes away. While the stream of mankind is
continually flowing, how little enjoyment has one drop of that stream
of the pleasant banks between which it glides! We may give God the
glory of that constant succession of generations, in which the world
has hitherto had its existence, and will have to the end of time,
admitting his patience in continuing that sinful species and his power
in continuing that dying species. We may be also quickened to do the
work of our generation diligently, and serve it faithfully, because it
will be over shortly; and, in concern for mankind in general, we should
consult the welfare of succeeding generations; but as to our own
happiness, let us not expect it within such narrow limits, but in an
eternal rest and consistency. 2. That when we leave this world we leave
the earth behind us, that abides for ever where it is, and therefore
the things of the earth can stand us in no stead in the future state.
It is well for mankind in general that the earth endures to the end of
time, when it and all the works in it shall be burnt up; but what is
that to particular persons, when they remove to the world of spirits?
3. That the condition of man is, in this respect, worse than that even
of the inferior creatures: The earth abides for ever, but man abides
upon the earth but a little while. The sun sets indeed every night, yet
it rises again in the morning, as bright and fresh as ever; the winds,
though they shift their point, yet in some point or other still they
are; the waters that go to the sea above ground come from it again
under ground. But man lies down and rises not, Job xiv. 7, 12. 4. That
all things in this world are movable and mutable, and subject to a
continual toil and agitation, constant in nothing but inconstancy,
still going, never resting; it was but once that the sun stood still;
when it is risen it is hastening to set, and, when it is set, hastening
to rise again (v. 5); the winds are ever and anon shifting (v. 6), and
the waters in a continual circulation (v. 7), it would be of as bad
consequence for them to stagnate as for the blood in the body to do so.
And can we expect rest in a world where all things are thus full of
labour (v. 8), on a sea that is always ebbing and flowing, and her
waves continually working and rolling? 5. That though all things are
still in motion, yet they are still where they were; The sun parts (as
it is in the margin), but it is to the same place; the wind turns till
it comes to the same place, and so the waters return to the place
whence they came. Thus man, after all the pains he takes to find
satisfaction and happiness in the creature, is but where he was, still
as far to seek as ever. Man's mind is as restless in its pursuits as
the sun, and wind, and rivers, but never satisfied, never contented;
the more it has of the world the more it would have; and it would be no
sooner filled with the streams of outward prosperity, the brooks of
honey and butter (Job xx. 17), than the sea is with all the rivers that
run into it; it is still as it was, a troubled sea that cannot rest. 6.
That all things continue as they were from the beginning of the
creation, 2 Pet. iii. 4. The earth is where it was; the sun, and winds,
and rivers, keep the same course that ever they did; and therefore, if
they have never yet been sufficient to make a happiness for man, they
are never likely to be so, for they can but yield the same comfort that
they have yielded. We must therefore look above the sun for
satisfaction, and for a new world. 7. That this world is, at the best,
a weary land: All is vanity, for all is full of labour. The whole
creation is made subject to this vanity ever since man was sentenced to
eat bread in the sweat of his brows. If we survey the whole creation,
we shall see all busy; all have enough to do to mind their own
business; none will be a portion or happiness for man; all labour to
serve him, but none prove a help-meet for him. Man cannot express how
full of labour all things are, can neither number the laborious nor
measure the labours. 8. That our senses are unsatisfied, and the
objects of them unsatisfying. He specifies those senses that perform
their office with least toil, and are most capable of being pleased:
The eye is not satisfied with seeing, but is weary of seeing always the
same sight, and covets novelty and variety. The ear is fond, at first,
of a pleasant song or tune, but soon nauseates it, and must have
another; both are surfeited, but neither satiated, and what was most
grateful becomes ungrateful. Curiosity is still inquisitive, because
still unsatisfied, and the more it is humoured the more nice and
peevish it grows, crying, Give, give.
Change without Novelty.
9 The thing that hath been, it is that which shall be; and that which
is done is that which shall be done: and there is no new thing under
the sun. 10 Is there any thing whereof it may be said, See, this is
new? it hath been already of old time, which was before us. 11 There
is no remembrance of former things; neither shall there be any
remembrance of things that are to come with those that shall come
after.
Two things we are apt to take a great deal of pleasure and satisfaction
in, and value ourselves upon, with reference to our business and
enjoyments in the world, as if they helped to save them from vanity.
Solomon shows us our mistake in both.
1. The novelty of the invention, that it is such as was never known
before. How grateful is it to think that none ever made such advances
in knowledge, and such discoveries by it, as we, that none ever made
such improvements of an estate or trade, and had the art of enjoying
the gains of it, as we have. Their contrivances and compositions are
all despised and run down, and we boast of new fashions, new
hypotheses, new methods, new expressions, which jostle out the old, and
put them down. But this is all a mistake: The thing that is, and shall
be, is the same with that which has been, and that which shall be done
will be but the same with that which is done, for there is no new thing
under the sun, v. 9. It is repeated (v. 10) by way of question, is
there any thing of which it may be said, with wonder, See, this is new;
there never was the like? It is an appeal to observing men, and a
challenge to those that cry up modern learning above that of the
ancients. Let them name any thing which they take to be new, and though
perhaps we cannot make it to appear, for want of the records of former
times, yet we have reason to conclude that it has been already of old
time, which was before us. What is there in the kingdom of nature of
which we may say, This is new? The works were finished from the
foundation of the world (Heb. iv. 3); things which appear new to us, as
they do to children, are not so in themselves. The heavens were of old;
the earth abides for ever; the powers of nature and the links of
natural causes are still the same that ever they were. In the kingdom
of Providence, though the course and method of it have not such known
and certain rules as that of nature, nor does it go always in the same
track, yet, in the general, it is still the same thing over and over
again. Men's hearts, and the corruptions of them, are still the same;
their desires, and pursuits, and complaints, are still the same; and
what God does in his dealings with men is according to the scripture,
according to the manner, so that it is all repetition. What is
surprising to us needs not be so, for there has been the like, the like
strange advancements and disappointments, the like strange revolutions
and sudden turns, sudden turns of affairs; the miseries of human life
have always been much the same, and mankind tread a perpetual round,
and, as the sun and wind, are but where they were. Now the design of
this is, (1.) To show the folly of the children of men in affecting
things that are new, in imagining that they have discovered such
things, and in pleasing and priding themselves in them. We are apt to
nauseate old things, and to grow weary of what we have been long used
to, as Israel of the manna, and covet, with the Athenians, still to
tell and hear of some new thing, and admire this and the other as new,
whereas it is all what has been. Tatianus the Assyrian, showing the
Grecians how all the arts which they valued themselves upon owed their
original to those nations which they counted barbarous, thus reasons
with them: "For shame, do not call those things eureseis--inventions,
which are but mimeseis--imitations." (2.) To take us off from expecting
happiness or satisfaction in the creature. Why should we look for it
there, where never any yet have found it? What reason have we to think
that the world should be any kinder to us than it has been to those
that have gone before us, since there is nothing in it that is new, and
our predecessors have made as much of it as could be made? Your fathers
did eat manna, and yet they are dead. See John viii. 8, 9; vi. 49. (3.)
To quicken us to secure spiritual and eternal blessings. If we would be
entertained with new things, we must acquaint ourselves with the things
of God, get a new nature; then old things pass away, and all things
become new, 2 Cor. v. 17. The gospel puts a new song into our mouths.
In heaven all is new (Rev. xxi. 5), all new at first, wholly unlike the
present state of things, a new world indeed (Luke xx. 35), and all new
to eternity, always fresh, always flourishing. This consideration
should make us willing to die, That in this world there is nothing but
the same over and over again, and we can expect nothing from it more or
better than we have had.
2. The memorableness of the achievement, that it is such as will be
known and talked of hereafter. Many think they have found satisfaction
enough in this, that their names shall be perpetuated, that posterity
will celebrate the actions they have performed, the honours they have
won, and the estates they have raised, that their houses shall continue
for ever (Ps. xlix. 11); but herein they deceive themselves. How many
former things and persons were there, which in their day looked very
great and made a mighty figure, and yet there is no remembrance of
them; they are buried in oblivion. Here and there one person or action
that was remarkable met with a kind historian, and had the good hap to
be recorded, when at the same time there were others, no less
remarkable, that were dropped: and therefore we may conclude that
neither shall there be any remembrance of things to come, but that
which we hope to be remembered by will be either lost or slighted.
Vanity of Human Wisdom.
12 I the Preacher was king over Israel in Jerusalem. 13 And I gave my
heart to seek and search out by wisdom concerning all things that are
done under heaven: this sore travail hath God given to the sons of man
to be exercised therewith. 14 I have seen all the works that are done
under the sun; and, behold, all is vanity and vexation of spirit. 15
That which is crooked cannot be made straight: and that which is
wanting cannot be numbered. 16 I communed with mine own heart,
saying, Lo, I am come to great estate, and have gotten more wisdom than
all they that have been before me in Jerusalem: yea, my heart had great
experience of wisdom and knowledge. 17 And I gave my heart to know
wisdom, and to know madness and folly: I perceived that this also is
vexation of spirit. 18 For in much wisdom is much grief: and he that
increaseth knowledge increaseth sorrow.
Solomon, having asserted in general that all is vanity, and having
given some general proofs of it, now takes the most effectual method to
evince the truth of it, 1. By his own experience; he tried them all,
and found them vanity. 2. By an induction of particulars; and here he
begins with that which bids fairest of all to be the happiness of a
reasonable creature, and that is knowledge and learning; if this be
vanity, every thing else must needs be so. Now as to this,
I. Solomon tells us here what trial he had made of it, and that with
such advantages that, if true satisfaction could have been found in it,
he would have found it. 1. His high station gave him an opportunity of
improving himself in all parts of learning, and particularly in
politics and the conduct of human affairs, v. 12. He that is the
preacher of this doctrine was king over Israel, whom all their
neighbours admired as a wise and understanding people, Deut. iv. 6. He
had his royal seat in Jerusalem, which then deserved, better than
Athens ever did, to be called the eye of the world. The heart of a king
is unsearchable; he has reaches of his own, and a divine sentence is
often in his lips. It is his honour, it is his business, to search out
every matter. Solomon's great wealth and honour put him into a capacity
of making his court the centre of learning and the rendezvous of
learned men, of furnishing himself with the best of books, and either
conversing or corresponding with all the wise and knowing part of
mankind then in being, who made application to him to learn of him, by
which he could not but improve himself; for it is in knowledge as it is
in trade, all the profit is by barter and exchange; if we have that to
say which will instruct others, they will have that to say which will
instruct us. Some observe how slightly Solomon speaks of his dignity
and honour. He does not say, I the preacher am king, but I was king, no
matter what I am. He speaks of it as a thing past, because worldly
honours are transitory. 2. He applied himself to the improvement of
these advantages, and the opportunities he had of getting wisdom,
which, though ever so great, will not make a man wise unless he give
his mind to it. Solomon gave his heart to seek and search out all
things to be known by wisdom, v. 13. He made it his business to
acquaint himself with all the things that are done under the sun, that
are done by the providence of God or by the art and prudence of man. He
set himself to get all the insight he could into philosophy and
mathematics, into husbandry and trade, merchandise and mechanics, into
the history of former ages and the present state of other kingdoms,
their laws, customs, and policies, into men's different tempers,
capacities, and projects, and the methods of managing them; he set
himself not only to seek, but to search, to pry into, that which is
most intricate, and which requires the closes application of mind and
the most vigorous and constant prosecution. Though he was a prince, he
made himself a drudge to learning, was not discouraged by its knots,
nor took up short of its depths. And this he did, not merely to gratify
his own genius, but to qualify himself for the service of God, and his
generation, and to make an experiment how far the enlargement of the
knowledge would go towards the settlement and repose of the mind. 3. He
made a very great progress in his studies, wonderfully improved all the
parts of learning, and carried his discoveries much further than any
that had been before him. He did not condemn learning, as many do,
because they cannot conquer it and will not be at the pains to make
themselves masters of it; no, what he aimed at he compassed; he saw all
the works that were done under the sun (v. 14), works of nature in the
upper and lower world, all within this vortex (to use the modern
gibberish) which has the sun for its centre, works of art, the product
of men's wit, in a personal or social capacity. He had as much
satisfaction in the success of his searches as ever any man had; he
communed with his own heart concerning his attainments in knowledge,
with as much pleasure as ever any rich merchant had in taking account
of his stock. He could say, "Lo, I have magnified and increased wisdom,
have not only gotten more of it myself, but have done more to propagate
it and bring it into reputation, than any, than all that have been
before me in Jerusalem." Note, It becomes great men to be studious, and
delight themselves most in intellectual pleasures. Where God gives
great advantages of getting knowledge he expects improvements
accordingly. It is happy with a people when their princes and noblemen
study to excel others as much in wisdom and useful knowledge as they do
in honour and estate; and they may do that service to the commonwealth
of learning by applying themselves to the studies that are proper for
them which meaner persons cannot do. Solomon must be acknowledged as
competent judge of this matter, for he had not only got his head full
of notions, but his heart had great experience of wisdom and knowledge,
of the power and benefit of knowledge, as well as the amusement and
entertainment of it; what he knew he had digested, and knew how to make
use of. Wisdom entered into his heart, and so became pleasant to his
soul, Prov. ii. 10, 11; xxii. 18. 4. He applied his studies especially
to that part of learning which is most serviceable to the conduct of
human life, and consequently is the most valuable (v. 17): "I gave my
heart to know the rules and dictates of wisdom, and how I might obtain
it; and to know madness and folly, how I might prevent and cure it, to
know the snares and insinuations of it, that I might avoid them, and
guard against them, and discover its fallacies." So industrious was
Solomon to improve himself in knowledge that he gained instruction both
by the wisdom of prudent men and by the madness of foolish men, by the
field of the slothful, as well as of the diligent.
II. He tells us what was the result of this trial, to confirm what he
had said, that all is vanity.
1. He found that his searches after knowledge were very toilsome, and a
weariness not only to the flesh, but to the mind (v. 13): This sore
travail, this difficulty that there is in searching after truth and
finding it, God has given to the sons of men to be afflicted therewith,
as a punishment for our first parents' coveting forbidden knowledge. As
bread for the body, so that for the soul, must be got and eaten in the
sweat of our face, whereas both would have been had with out labour if
Adam had not sinned.
2. He found that the more he saw of the works done under the sun the
more he saw of their vanity; nay, and the sight often occasioned him
vexation of spirit (v. 14): "I have seen all the works of a world full
of business, have observed what the children of men are doing; and
behold, whatever men think of their own works, I see all is vanity and
vexation of spirit." He had before pronounced all vanity (v. 2),
needless and unprofitable, and that which does us no good; here he
adds, It is all vexation of spirit, troublesome and prejudicial, and
that which does us hurt. It is feeding upon wind; so some read it, Hos.
xii. 1. (1.) The works themselves which we see done are vanity and
vexation to those that are employed in them. There is so much care in
the contrivance of our worldly business, so much toil in the
prosecution of it, and so much trouble in the disappointments we meet
with in it, that we may well say, It is vexation of spirit. (2.) The
sight of them is vanity and vexation of spirit to the wise observer of
them. The more we see of the world the more we see to make us uneasy,
and, with Heraclitus, to look upon all with weeping eyes. Solomon
especially perceived that the knowledge of wisdom and folly was
vexation of spirit, v. 17. It vexed him to see many that had wisdom not
use it, and many that had folly not strive against it. It vexed him
when he knew wisdom to see how far off it stood from the children of
men, and, when he saw folly, to see how fast it was bound in their
hearts.
3. He found that when he had got some knowledge he could neither gain
that satisfaction to himself nor do that good to others with it which
he expected, v. 15. It would not avail, (1.) To redress the many
grievances of human life: "After all, I find that that which is crooked
will be crooked still and cannot be made straight." Our knowledge is
itself intricate and perplexed; we must go far about and fetch a great
compass to come at it. Solomon thought to find out a nearer way to it,
but he could not. The paths of learning are as much a labyrinth as ever
they were. The minds and manners of men are crooked and perverse.
Solomon thought, with his wisdom and power together, thoroughly to
reform his kingdom, and make that straight which he found crooked; but
he was disappointed. All the philosophy and politics in the world will
not restore the corrupt nature of man to its primitive rectitude; we
find the insufficiency of them both in others and in ourselves.
Learning will not alter men's natural tempers, nor cure them of their
sinful distempers; nor will it change the constitution of things in
this world; a vale of tears it is and so it will be when all is done.
(2.) To make up the many deficiencies in the comfort of human life:
That which is wanting there cannot be numbered, or counted out to us
from the treasures of human learning, but what is wanting will still be
so. All our enjoyments here, when we have done our utmost to bring them
to perfection, are still lame and defective, and it cannot be helped;
as they are, so they are likely to be. That which is wanting in our
knowledge is so much that it cannot be numbered. The more we know the
more we see of our own ignorance. Who can understand his errors, his
defects?
4. Upon the whole, therefore, he concluded that great scholars do but
make themselves great mourners; for in much wisdom is much grief, v.
18. There must be a great deal of pains taken to get it, and a great
deal of care not to forget it; the more we know the more we see there
is to be known, and consequently we perceive with greater clearness
that our work is without end, and the more we see of our former
mistakes and blunders, which occasions much grief. The more we see of
men's different sentiments and opinions (and it is that which a great
deal of our learning is conversant about) the more at a loss we are, it
may be, which is in the right. Those that increase knowledge have so
much the more quick and sensible perception of the calamities of this
world, and for one discovery they make that is pleasing, perhaps, they
make ten that are displeasing, and so they increase sorrow. Let us not
therefore be driven off from the pursuit of any useful knowledge, but
put on patience to break through the sorrow of it; but let us despair
of finding true happiness in this knowledge, and expect it only in the
knowledge of God and the careful discharge of our duty to him. He that
increases in heavenly wisdom, and in an experimental acquaintance with
the principles, powers, and pleasures of the spiritual and divine life,
increases joy, such as will shortly be consummated in everlasting joy.
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E C C L E S I A S T E S
CHAP. II.
Solomon having pronounced all vanity, and particularly knowledge and
learning, which he was so far from giving himself joy of that he found
the increase of it did but increase his sorrow, in this chapter he goes
on to show what reason he has to be tired of this world, and with what
little reason most men are fond of it. I. He shows that there is no
true happiness and satisfaction to be had in mirth and pleasure, and
the delights of sense, ver. 1-11. II. He reconsiders the pretensions of
wisdom, and allows it to be excellent and useful, and yet sees it
clogged with such diminutions of its worth that it proves insufficient
to make a man happy, ver. 12-16. III. He enquires how far the business
and wealth of this world will go towards making men happy, and
concludes, from his own experience, that, to those who set their hearts
upon it, "it is vanity and vexation of spirit," (ver. 17-23), and that,
if there be any good in it, it is only to those that sit loose to it,
ver. 24-26.
Vanity of Worldly Pleasure.
1 I said in mine heart, Go to now, I will prove thee with mirth,
therefore enjoy pleasure: and, behold, this also is vanity. 2 I said
of laughter, It is mad: and of mirth, What doeth it? 3 I sought in
mine heart to give myself unto wine, yet acquainting mine heart with
wisdom; and to lay hold on folly, till I might see what was that good
for the sons of men, which they should do under the heaven all the days
of their life. 4 I made me great works; I builded me houses; I
planted me vineyards: 5 I made me gardens and orchards, and I planted
trees in them of all kind of fruits: 6 I made me pools of water, to
water therewith the wood that bringeth forth trees: 7 I got me
servants and maidens, and had servants born in my house; also I had
great possessions of great and small cattle above all that were in
Jerusalem before me: 8 I gathered me also silver and gold, and the
peculiar treasure of kings and of the provinces: I gat me men singers
and women singers, and the delights of the sons of men, as musical
instruments, and that of all sorts. 9 So I was great, and increased
more than all that were before me in Jerusalem: also my wisdom remained
with me. 10 And whatsoever mine eyes desired I kept not from them, I
withheld not my heart from any joy; for my heart rejoiced in all my
labour: and this was my portion of all my labour. 11 Then I looked on
all the works that my hands had wrought, and on the labour that I had
laboured to do: and, behold, all was vanity and vexation of spirit, and
there was no profit under the sun.
Solomon here, in pursuit of the summum bonum--the felicity of man,
adjourns out of his study, his library, his elaboratory, his
council-chamber, where he had in vain sought for it, into the park and
the playhouse, his garden and his summer-house; he exchanges the
company of the philosophers and grave senators for that of the wits and
gallants, and the beaux-esprits, of his court, to try if he could find
true satisfaction and happiness among them. Here he takes a great step
downward, from the noble pleasures of the intellect to the brutal ones
of sense; yet, if he resolve to make a thorough trial, he must knock at
this door, because here a great part of mankind imagine they have found
that which he was in quest of.
I. He resolved to try what mirth would do and the pleasures of wit,
whether he should be happy if he constantly entertained himself and
others with merry stories and jests, banter and drollery; if he should
furnish himself with all the pretty ingenious turns and repartees he
could invent or pick up, fit to be laughed over, and all the bulls, and
blunders, and foolish things, he could hear of, fit to be ridiculed and
laughed at, so that he might be always in a merry humour. 1. This
experiment made (v. 1): "Finding that in much wisdom is much grief, and
that those who are serious are apt to be melancholy, I said in my
heart" (to my heart), "Go to now, I will prove thee with mirth; I will
try if that will give thee satisfaction." Neither the temper of his
mind nor his outward condition had any thing in them to keep him from
being merry, but both agreed, as did all other advantages, to further
it; therefore he resolved to take a lease this way, and said, "Enjoy
pleasure, and take thy fill of it; cast away care, and resolve to be
merry." So a man may be, and yet have none of these fine things which
he here got to entertain himself with; many that are poor are very
merry; beggars in a barn are so to a proverb. Mirth is the
entertainment of the fancy, and, though it comes short of the solid
delights of the rational powers, yet it is to be preferred before those
that are merely carnal and sensual. Some distinguish man from the
brutes, not only as animal rationale--a rational animal, but as animal
risibile--a laughing animal; therefore he that said to his soul, Take
thy ease, eat and drink, added, And be merry, for it was in order to
that that he would eat and drink. "Try therefore," says Solomon, "to
laugh and be fat, to laugh and be happy." 2. The judgment he passed
upon this experiment: Behold, this also is vanity, like all the rest;
it yields no true satisfaction, v. 2. I said of laughter, It is mad,
or, Thou art mad, and therefore I will have nothing to do with thee;
and of mirth (of all sports and recreations, and whatever pretends to
be diverting), What doeth it? or, What doest thou? Innocent mirth,
soberly, seasonable, and moderately used, is a good thing, fits for
business, and helps to soften the toils and chagrins of human life;
but, when it is excessive and immoderate, it is foolish and fruitless.
(1.) It does no good: What doeth it? Cui bono--of what use is it? It
will not avail to quiet a guilty conscience; no, nor to ease a
sorrowful spirit; nothing is more ungrateful than singing songs to a
heavy heart. It will not satisfy the soul, nor ever yield it true
content. It is but a palliative cure to the grievances of this present
time. Great laughter commonly ends in a sigh. (2.) It does a great deal
of hurt: It is mad, that is, it makes men mad, it transports men into
many indecencies, which are a reproach to their reason and religion.
They are mad that indulge themselves in it, for it estranges the heart
from God and divine things, and insensibly eats out the power of
religion. Those that love to be merry forget to be serious, and, while
they take the timbrel and harp, they say to the Almighty, Depart from
us, Job xxi. 12, 14. We may, as Solomon, prove ourselves, with mirth,
and judge of the state of our souls by this: How do we stand affected
to it? Can we be merry and wise? Can we use it as sauce, and not as
food? But we need not try, as Solomon did, whether it will make a
happiness for us, for we may take his word for it, It is mad; and What
does it? Laughter and pleasure (says Sir William Temple) come from very
different affections of the mind; for, as men have no disposition to
laugh at things they are most pleased with, so they are very little
pleased with many things they laugh at.
II. Finding himself not happy in that which pleased his fancy, he
resolved next to try that which would please the palate, v. 3. Since
the knowledge of the creature would not satisfy, he would see what the
liberal use of it would do: I sought in my heart to give myself unto
wine, that is, to good meat and good drink. Many give themselves to
these without consulting their hearts at all, not looking any further
than merely the gratification of the sensual appetite; but Solomon
applied himself to it rationally, and as a man, critically, and only to
make an experiment. Observe, 1. He did not allow himself any liberty in
the use of the delights of sense till he had tired himself with his
severe studies. Till his increase of sorrow, he never thought of giving
himself to wine. When we have spent ourselves in doing good we may then
most comfortably refresh ourselves with the gifts of God's bounty. Then
the delights of sense are rightly used when they are used as we use
cordials, only when we need them; as Timothy drank wine for his
health's sake, 1 Tim. v. 23. I thought to draw my flesh with wine (so
the margin reads it) or to wine. Those that have addicted themselves to
drinking did at first put a force upon themselves; they drew their
flesh to it, and with it; but they should remember to what miseries
they hereby draw themselves. 2. He then looked upon it as folly, and it
was with reluctance that he gave himself to it; as St. Paul, when he
commended himself, called it a weakness, and desired to be borne with
in his foolishness, 2 Cor. xi. 1. He sought to lay hold on folly, to
see the utmost that that folly would do towards making men happy; but
he had like to have carried the jest (as we say) too far. He resolved
that the folly should not take hold of him, not get the mastery of him,
but he would lay hold on it, and keep it at a distance; yet he found it
too hard for him. 3. He took care at the same time to acquaint himself
with wisdom, to manage himself wisely in the use of his pleasures, so
that they should not do him any prejudice nor disfit him to be a
competent judge of them. When he drew his flesh with wine he led his
heart with wisdom (so the word is), kept up his pursuits after
knowledge, did not make a sot of himself, nor become a slave to his
pleasures, but his studies and his feasts were foils to each other, and
he tried whether both mixed together would give him that satisfaction
which he could not find in either separately. This Solomon proposed to
himself, but he found it vanity; for those that think to give
themselves to wine, and yet to acquaint their hearts with wisdom, will
perhaps deceive themselves as much as those do that think to serve both
God and mammon. Wine is a mocker; it is a great cheat; and it will be
impossible for any man to say that thus far he will give himself to it
and no further. 4. That which he aimed at was not to gratify his
appetite, but to find out man's happiness, and this, because it
pretended to be so, must be tried among the rest. Observe the
description he gives of man's happiness--it is that good for the sons
of men which they should do under the heaven all their days. (1.) That
which we are to enquire after is not so much the good we must have (we
may leave that to God), but the good we must do; that ought to be our
care. Good Master, what good thing shall I do? Our happiness consists
not in being idle, but in doing aright, in being well employed. If we
do that which is good, no doubt we shall have comfort and praise of the
same. (2.) It is good to be done under the heaven, while we are here in
this world, while it is day, while our doing time lasts. This is our
state of work and service; it is in the other world that we must expect
the retribution. Thither our works will follow us. (3.) It is to be
done all the days of our life. The good we are to do we must persevere
in the doing of to the end, while our doing time lasts, the number of
the days of our life (so it is in the margin); the days of our life are
numbered to us by him in whose hand our times are and they are all to
be spent as he directs. But that any man should give himself to wine,
in hopes to find out in that the best way of living in this world, was
an absurdity which Solomon here, in the reflection, condemns himself
for. Is it possible that this should be the good that men should do?
No; it is plainly very bad.
III. Perceiving quickly that it was folly to give himself to wine, he
next tried the most costly entertainments and amusements of princes and
great men. He had a vast income; the revenue of his crown was very
great, and he laid it out so as might most please his own humour and
make him look great.
1. He gave himself much to building, both in the city and in the
country; and, having been at such vast expense in the beginning of his
reign to build a house for God, he was the more excusable if afterwards
he pleased his own fancy in building for himself; he began his work at
the right end (Matt. vi. 33), not as the people (Hag. i. 4), that
ceiled their own houses while God's lay waste, and it prospered
accordingly. In building, he had the pleasure of employing the poor and
doing good to posterity. We read of Solomon's buildings (1 Kings ix.
15-19), and they were all great works, such as became his purse, and
spirit, and great dignity. See his mistake; he enquired after the good
works he should do (v. 3), and, in pursuit of the enquiry, applied
himself to great works. Good works indeed are truly great, but many are
reputed great works which are far from being good, wondrous works which
are not gracious, Matt. vii. 22.
2. He took to love a garden, which is to some as bewitching as
building. He planted himself vineyards, which the soil and climate of
the land of Canaan favoured; he made himself fine gardens and orchards
(v. 5), and perhaps the art of gardening was no way inferior then to
what it is now. He had not only forests of timber-trees, but trees of
all kinds of fruit, which he himself had planted; and, if any worldly
business would yield a man happiness, surely it must be that which Adam
was employed in while he was in innocency.
3. He laid out a great deal of money in water-works, ponds, and canals,
not for sport and diversion, but for use, to water the wood that brings
forth trees (v. 6); he not only planted, but watered, and then left it
to God to give the increase. Springs of water are great blessings
(Josh. xv. 19); but where nature has provided them art must direct
them, to make them serviceable, Prov. xxi. 1.
4. He increased his family. When he proposed to himself to do great
works he must employ many hands, and therefore procured servants and
maidens, which were bought with his money, and of those he had servants
born in his house, v. 7. Thus his retinue was enlarged and his court
appeared more magnificent. See Ezra ii. 58.
5. He did not neglect country business, but both entertained and
enriched himself with that, and was not diverted from it either by his
studies or by his pleasures. He had large possessions of great and
small cattle, herds and flocks, as his father had before him (1 Chron.
xxvii. 29, 31), not forgetting that his father, in the beginning, was a
keeper of sheep. Let those that deal in cattle neither despise their
employment nor be weary of it, remembering that Solomon puts his having
possessions of cattle among his great works and his pleasures.
6. He grew very rich, and was not at all impoverished by his building
and gardening, as many are, who, for that reason only, repent it, and
call it vanity and vexation. Solomon scattered and yet increased. He
filled his exchequer with silver and gold, which yet did not stagnate
there, but were made to circulate through his kingdom, so that he made
silver to be in Jerusalem as stones (1 Kings x. 27); nay, he had the
segullah, the peculiar treasure of kings and of the provinces, which
was, for richness and rarity, more accounted of than silver and gold.
The neighbouring kings, and the distant provinces of his own empire,
sent him the richest presents they had, to obtain his favour and the
instructions of his wisdom.
7. He had every thing that was charming and diverting, all sorts of
melody and music, vocal and instrumental, men-singers and
women-singers, the best voices he could pick up, and all the wind and
band-instruments that were then in use. His father had a genius for
music, but it should seem he employed it more to serve his devotion
than the son, who made it more for his diversion. These are called the
delights of the sons of men; for the gratifications of sense are the
things that the generality of people set their affections upon and take
the greatest complacency in. The delights of the children of God are of
quite another nature, pure, spiritual, and heavenly, and the delights
of angels.
8. He enjoyed, more than ever any man did, a composition of rational
and sensitive pleasures at the same time. He was, in this respect,
great, and increased more than all that were before him, that he was
wise amidst a thousand earthly enjoyments. It was strange, and the like
was never met with, (1.) That his pleasures did not debauch his
judgment and conscience. In the midst of these entertainments his
wisdom remained with him, v. 9. In the midst of all these childish
delights he preserved his spirit manly, kept the possession of his own
soul, and maintained the dominion of reason over the appetites of
sense; such a vast stock of wisdom had he that it was not wasted and
impaired, as any other man's would have been, by this course of life.
But let none be emboldened hereby to lay the reins on the neck of their
appetites, presuming that they may do that and yet retain their wisdom,
for they have not such a strength of wisdom as Solomon had; nay, and
Solomon was deceived; for how did his wisdom remain with him when he
lost his religion so far as to build altars to strange gods, for the
humouring of his strange wives? But thus far his wisdom remained with
him that he was master of his pleasures, and not a slave to them, and
kept himself capable of making a judgment of them. He went over into
the enemies' country, not as a deserter, but as a spy, to discover the
nakedness of their land. (2.) Yet his judgment and conscience gave no
check to his pleasures, nor hindered him from exacting the very
quintessence of the delights of sense, v. 10. It might be objected
against his judgment in this matter that if his wisdom remained with
him he could not take the liberty that was necessary to a full
experimental acquaintance with it: "Yea," said he, "I took as great a
liberty as any man could take, for whatsoever my eyes desired I kept
not from them, if it could be compassed by lawful means, though ever so
difficult or costly; and as I withheld not any joy from my heart that I
had a mind to, so I withheld not my heart from any joy, but, with a
non-obstante--with the full exercise of my wisdom, I had a high gust of
my pleasures, relished and enjoyed them as much as ever any Epicure
did;" nor was there any thing either in the circumstances of his
condition or in the temper of his spirit to sour or embitter them, or
give them any alloy. In short, [1.] He had as much pleasure in his
business as ever any man had: My heart rejoiced in all my labour; so
that the toil and fatigue of that were no damp to his pleasures. [2.]
He had no less profit by his business. He met with no disappointment in
it to give him any disturbance: This was my portion of all my labour;
he had this added to all the rest of his pleasures that in them he did
not only see, but eat, the labour of his hands; and this was all he
had, for indeed it was all he could expect, from his labours. It
sweetened his business that he enjoyed the success of it, and it
sweetened his enjoyments that they were the product of his business; so
that, upon the whole, he was certainly as happy as the world could make
him.
9. We have, at length, the judgment he deliberately gave of all this,
v. 11. When the Creator had made his great works he reviewed them, and
behold, all was very good; every thing pleased him. But when Solomon
reviewed all his works that his hands had wrought with the utmost cost
and care, and the labour that he had laboured to do in order to make
himself easy and happy, nothing answered his expectation; behold, all
was vanity and vexation of spirit; he had no satisfaction in it, no
advantage by it; there was no profit under the sun, neither by the
employments nor by the enjoyments of this world.
Superiority of Wisdom to Folly.
12 And I turned myself to behold wisdom, and madness, and folly: for
what can the man do that cometh after the king? even that which hath
been already done. 13 Then I saw that wisdom excelleth folly, as far
as light excelleth darkness. 14 The wise man's eyes are in his head;
but the fool walketh in darkness: and I myself perceived also that one
event happeneth to them all. 15 Then said I in my heart, As it
happeneth to the fool, so it happeneth even to me; and why was I then
more wise? Then I said in my heart, that this also is vanity. 16 For
there is no remembrance of the wise more than of the fool for ever;
seeing that which now is in the days to come shall all be forgotten.
And how dieth the wise man? as the fool.
Solomon having tried what satisfaction was to be had in learning first,
and then in the pleasures of sense, and having also put both together,
here compares them one with another and passes a judgment upon them.
I. He sets himself to consider both wisdom and folly. He had considered
these before (ch. i. 17); but lest it should be thought he was then too
quick in passing a judgment upon them, he here turns himself again to
behold them, to see if, upon a second view and second thoughts, he
could gain more satisfaction in the search than he had done upon the
first. He was sick of his pleasures, and, as nauseating them, he turned
from them, that he might again apply himself to speculation; and if,
upon this rehearing of the cause, the verdict be still the same, the
judgment will surely be decisive; for what can the man do that comes
after the king? especially such a king, who had so much of this world
to make the experiment upon and so much wisdom to make it with. The
baffled trial needs not be repeated. No man can expect to find more
satisfaction in the world than Solomon did, nor to gain a greater
insight into the principles of morality; when a man has done what he
can still it is that which has been already done. Let us learn, 1. Not
to indulge ourselves in a fond conceit that we can mend that which has
been well done before us. Let us esteem others better than ourselves,
and think how unfit we are to attempt the improvement of the
performances of better heads and hands than ours, and rather own how
much we are beholden to them, John iv. 37, 38. 2. To acquiesce in
Solomon's judgment of the things of this world, and not to think of
repeating the trial; for we can never think of having such advantages
as he had to make the experiment nor of being able to make it with
equal application of mind and so little danger to ourselves.
II. He gives the preference to wisdom far before folly. Let none
mistake him, as if, when he speaks of the vanity of human literature,
he designed only to amuse men with a paradox, or were about to write
(as a great wit once did) Encomium moriæ--A panegyric in praise of
folly. No, he is maintaining sacred truths, and therefore is careful to
guard against being misunderstood. I soon saw (says he) that there is
an excellency in wisdom more than in folly, as much as there is in
light above darkness. The pleasures of wisdom, though they suffice not
to make men happy, yet vastly transcend the pleasures of wine. Wisdom
enlightens the soul with surprising discoveries and necessary
directions for the right government of itself; but sensuality (for that
seems to be especially the folly here meant) clouds and eclipses the
mind, and is as darkness to it; it puts out men's eyes, makes them to
stumble in the way and wander out of it. Or, though wisdom and
knowledge will not make a man happy (St. Paul shows a more excellent
way than gifts, and that is grace), yet it is much better to have them
than to be without them, in respect of our present safety, comfort, and
usefulness; for the wise man's eyes are in his head (v. 14), where they
should be, ready to discover both the dangers that are to be avoided
and the advantages that are to be improved; a wise man has not his
reason to seek when he should use it, but looks about him and is
quick-sighted, knows both where to step and where to stop; whereas the
fool walks in darkness, and is ever and anon either at a loss, or at a
plunge, either bewildered, that he knows not which way to go, or
embarrassed, that he cannot go forward. A man that is discreet and
considerate has the command of his business, and acts decently and
safely, as those that walk in the day; but he that is rash, and
ignorant, and sottish, is continually making blunders, running upon one
precipice or other; his projects, his bargains, are all foolish, and
ruin his affairs. Therefore get wisdom, get understanding.
III. Yet he maintains that, in respect of lasting happiness and
satisfaction, the wisdom of this world gives a man very little
advantage; for, 1. Wise men and fools fare alike. "It is true the wise
man has very much the advantage of the fool in respect of foresight and
insight, and yet the greatest probabilities do so often come short of
success that I myself perceived, by my own experience, that one event
happens to them all (v. 14); those that are most cautious of their
health are as so on sick as those that are most careless of it, and the
most suspicious are imposed upon." David had observed that wise men
die, and are involved in the same common calamity with the fool and the
brutish person, Ps. xlix. 12. See ch. ix. 11. Nay, it has of old been
observed that Fortune favours fools, and that half-witted men often
thrive most, while the greatest projectors forecast worst for
themselves. The same sickness, the same sword, devours wise men and
fools. Solomon applies this mortifying observation to himself (v. 15),
that though he was a wise man, he might not glory in his wisdom; I said
to my heart, when it began to be proud or secure, As it happens to the
fool, so it happens to me, even to me; for thus emphatically it is
expressed in the original: "So, as for me, it happens to me. Am I rich?
So is many a Nabal that fares as sumptuously as I do. Is a foolish man
sick, does he get a fall? So do I, even I; and neither my wealth nor my
wisdom will be my security. And why was I then more wise? Why should I
take so much pains to get wisdom, when, as to this life, it will stand
me in so little stead? Then I said in my heart that this also is
vanity." Some make this a correction of what was said before, like that
(Ps. lxx. 10), "I said, This is my infirmity; it is my folly to think
that wise men and fools are upon a level;" but really they seem to be
so, in respect of the event, and therefore it is rather a confirmation
of what he had before said, That a man may be a profound philosopher
and politician and yet not be a happy man. 2. Wise men and fools are
forgotten alike (v. 16): There is no remembrance of the wise more than
of the fool. It is promised to the righteous that they shall be had in
everlasting remembrance, and their memory shall be blessed, and they
shall shortly shine as the stars; but there is no such promise made
concerning the wisdom of this world, that that shall perpetuate men's
names, for those names only are perpetuated that are written in heaven,
and otherwise the names of this world's wise men are written with those
of its fools in the dust. That which now is in the days to come shall
all be forgotten. What was much talked of in one generation is, in the
next, as if it had never been. New persons and new things jostle out
the very remembrance of the old, which in a little time are looked upon
with contempt and at length quite buried in oblivion. Where is the
wise? Where is the disputer of this world? 1 Cor. i. 20. And it is upon
this account that he asks, How dies the wise man? As the fool. Between
the death of a godly and a wicked man there is a great difference, but
not between the death of a wise man and a fool; the fool is buried and
forgotten (ch. viii. 10), and no one remembered the poor man that by
his wisdom delivered the city (ch. ix. 15); so that to both the grave
is a land of forgetfulness; and wise and learned men, when they have
been awhile there out of sight, grow out of mind, a new generation
arises that knew them not.
Sources of Dissatisfaction; The Cheerful Use of Abundance.
17 Therefore I hated life; because the work that is wrought under the
sun is grievous unto me: for all is vanity and vexation of spirit. 18
Yea, I hated all my labour which I had taken under the sun: because I
should leave it unto the man that shall be after me. 19 And who
knoweth whether he shall be a wise man or a fool? yet shall he have
rule over all my labour wherein I have laboured, and wherein I have
shewed myself wise under the sun. This is also vanity. 20 Therefore I
went about to cause my heart to despair of all the labour which I took
under the sun. 21 For there is a man whose labour is in wisdom, and
in knowledge, and in equity; yet to a man that hath not laboured
therein shall he leave it for his portion. This also is vanity and a
great evil. 22 For what hath man of all his labour, and of the
vexation of his heart, wherein he hath laboured under the sun? 23 For
all his days are sorrows, and his travail grief; yea, his heart taketh
not rest in the night. This is also vanity. 24 There is nothing
better for a man, than that he should eat and drink, and that he should
make his soul enjoy good in his labour. This also I saw, that it was
from the hand of God. 25 For who can eat, or who else can hasten
hereunto, more than I? 26 For God giveth to a man that is good in his
sight wisdom, and knowledge, and joy: but to the sinner he giveth
travail, to gather and to heap up, that he may give to him that is good
before God. This also is vanity and vexation of spirit.
Business is a thing that wise men have pleasure in. They are in their
element when they are in their business, and complain if they be out of
business. They may sometimes be tired with their business, but they are
not weary of it, nor willing to leave it off. Here therefore one would
expect to have found the good that men should do, but Solomon tried
this too; after a contemplative life and a voluptuous life, he betook
himself to an active life, and found no more satisfaction in it than in
the other; still it is all vanity and vexation of spirit, of which he
gives an account in these verses, where observe,
I. What the business was which he made trial of; it was business under
the sun (v. 17-20), about the things of this world, sublunary things,
the riches, honours, and pleasures of this present time; it was the
business of a king. There is business above the sun, perpetual
business, which is perpetual blessedness; what we do in conformity to
that business (doing God's will as it is done in heaven) and in
pursuance of that blessedness, will turn to a good account; we shall
have no reason to hate that labour, nor to despair of it. But it is
labour under the sun, labour for the meat that perishes (John vi. 27;
Isa. lv. 2), that Solomon here speaks of with so little satisfaction.
It was the better sort of business, not that of the hewers of wood and
drawers of water (it is not so strange if men hate all that labour),
but it was in wisdom, and knowledge, and equity, v. 21. It was rational
business, which related to the government of his kingdom and the
advancement of its interests. It was labour managed by the dictates of
wisdom, of natural and acquired knowledge, and the directions of
justice. It was labour at the council-board and in the courts of
justice. It was labour wherein he showed himself wise (v. 19), which as
much excels the labour wherein men only show themselves strong as the
endowments of the mind, by which we are allied to angels, do those of
the body, which we have in common with the brutes. That which many
people have in their eye more than any thing else, in the prosecution
of their worldly business, is to show themselves wise, to get the
reputation of ingenious men and men of sense and application.
II. His falling out with this business. He soon grew weary of it. 1. He
hated all his labour, because he did not meet with that satisfaction in
which he expected. After he had had his fine houses, and gardens, and
water-works, awhile, he began to nauseate them, and look upon them with
contempt, as children, who are eager for a toy and fond of it at first,
but, when they have played with it awhile, are weary of it, and throw
it away, and must have another. This expresses not a gracious hatred of
these things, which is our duty, to love them less than God and
religion (Luke xiv. 26), nor a sinful hatred of them, which is our
folly, to be weary of the place God has assigned us and the work of it,
but a natural hatred of them, arising from a surfeit upon them and a
sense of disappointment in them. 2. He caused his heart to despair of
all his labour (v. 20); he took pains to possess himself with a deep
sense of the vanity of worldly business, that it would not bring in the
advantage and satisfaction he had formerly flattered himself with the
hopes of. Our hearts are very loth to quit their expectations of great
things from the creature; we must go about, must fetch a compass, in
arguing with them, to convince them that there is not that in the
things of this world which we are apt to promise ourselves from them.
Have we so often bored and sunk into this earth for some rich mine of
satisfaction, and found not the least sign or token of it, but been
always frustrated in the search, and shall we not at length set our
hearts at rest and despair of ever finding it? 3. He came to that, at
length, that he hated life itself (v. 17), because it is subject to so
many toils and troubles, and a constant series of disappointments. God
had given Solomon such largeness of heart, and such vast capacities of
mind, that he experienced more than other men of the unsatisfying
nature of all the things of this life and their insufficiency to make
him happy. Life itself, that is so precious to a man, and such a
blessing to a good man, may become a burden to a man of business.
III. The reasons of this quarrel with his life and labours. Two things
made him weary of them:--
1. That his business was so great a toil to himself: The work that he
had wrought under the sun was grievous unto him, v. 17. His thoughts
and cares about it, and that close and constant application of mind
which was requisite to it, were a burden and fatigue to him, especially
when he grew old. It is the effect of a curse on that we are to work
upon. Our business is said to be the work and toil of our hands,
because of the ground which the Lord had cursed (Gen. v. 29) and of the
weakening of the faculties we are to work with, and of the sentence
pronounced on us, that in the sweat of our face we must eat bread. Our
labour is called the vexation of our heart (v. 22); it is to most a
force upon themselves, so natural is it to us to love our ease. A man
of business is described to be uneasy both in his going out and his
coming in, v. 23. (1.) He is deprived of his pleasure by day, for all
his days are sorrow, not only sorrowful, but sorrow itself, nay, many
sorrows and various; his travail, or labour, all day, is grief. Men of
business ever and anon meet with that which vexes them, and is an
occasion of anger or sorrow to them. Those that are apt to fret find
that the more dealings they have in the world the oftener they are made
to fret. The world is a vale of tears, even to those that have much of
it. Those that labour are said to be heavy-laden, and are therefore
called to come to Christ for rest, Matt. xi. 28. (2.) He is disturbed
in his repose by night. When he is overcome with the hurries of the
day, and hopes to find relief when he lays his head on his pillow, he
is disappointed there; cares hold his eyes waking, or, if he sleep, yet
his heart wakes, and that takes no rest in the night. See what fools
those are that make themselves drudges to the world, and do not make
God their rest; night and day they cannot but be uneasy. So that, upon
the whole matter, it is all vanity, v. 17. This is vanity in particular
(v. 19, 23), nay, it is vanity and a great evil, v. 21. It is a great
affront to God and a great injury to themselves, therefore a great
evil; it is a vain thing to rise up early and sit up late in pursuit of
this world's goods, which were never designed to be our chief good.
2. That the gains of his business must all be left to others. Prospect
of advantage is the spring of action and the spur of industry;
therefore men labour, because they hope to get by it; if the hope fail,
the labour flags; and therefore Solomon quarrelled with all the works,
the great works, he had made, because they would not be of any lasting
advantage to himself. (1.) He must leave them. He could not at death
take them away with him, nor any share of them, nor should he return
any more to them (Job vii. 10), nor would the remembrance of them do
him any good, Luke xvi. 25. But I must leave all to the man that shall
be after me, to the generation that comes up in the room of that which
is passing away. As there were many before us, who built the houses
that we live in, and into whose purchases and labours we have entered,
so there shall be many after us, who shall live in the houses that we
build, and enjoy the fruit of our purchases and labours. Never was land
lost for want of an heir. To a gracious soul this is no uneasiness at
all; why should we grudge others their turn in the enjoyments of this
world, and not rather be pleased that, when we are gone, those that
come after us shall fare the better for our wisdom and industry? But to
a worldly mind, that seeks for its own happiness in the creature, it is
a great vexation to think of leaving the beloved pelf behind, at this
uncertainty. (2.) He must leave them to those that would never have
taken so much pains for them, and will there by excuse himself from
taking any pains. He that raised the estate did it by labouring in
wisdom, and knowledge, and equity; but he that enjoys it and spends it
(it may be) has not laboured therein (v. 21), and, more than that,
never will. The bee toils to maintain the drone. Nay, it proves a snare
to him: it is left him for his portion, which he rests in, and takes up
with; and miserable he is in being put off with it for a portion.
Whereas, if an estate had not come to him thus easily, who knows but he
might have been both industrious and religious? Yet we ought not to
perplex ourselves about this, since it may prove otherwise, that what
is well got may come to one that will use it well and do good with it.
(3.) He knows not whom he must leave it to (for God makes heirs), or at
least what he will prove to whom he leaves it, whether a wise man or a
fool, a wise man that will make it more or a fool that will bring it to
nothing; yet he shall have rule over all my labour, and foolishly undo
that which his father wisely did. It is probable that Solomon wrote
this very feelingly, being afraid what Rehoboam would prove. St Jerome,
in his commentary on this passage, applies this to the good books which
Solomon wrote, in which he had shown himself wise, but he knew not into
whose hands they would fall, perhaps into the hands of a fool, who,
according to the perverseness of his heart, makes a bad use of what was
well written. So that, upon the whole matter, he asks (v. 22), What has
man of all his labour? What has he to himself and to his own use? What
has he that will go with him into another world?
IV. The best use which is therefore to be made of the wealth of this
world, and that is to use it cheerfully, to take the comfort of it, and
do good with it. With this he concludes the chapter, v. 24-26. There is
no true happiness to be found in these things. They are vanity, and, if
happiness be expected from them, the disappointment will be vexation of
spirit. But he will put us in a way to make the best of them, and to
avoid the inconveniences he had observed. We must neither over-toil
ourselves, so as, in pursuit of more, to rob ourselves of the comfort
of what we have, nor must we over-hoard for hereafter, nor lose our own
enjoyment of what we have to lay it up for those that shall come after
us, but serve ourselves out of it first. Observe,
1. What that good is which is here recommended to us; and which is the
utmost pleasure and profit we can expect or extract from the business
and profit of this world, and the furthest we can go to rescue it from
its vanity and the vexation that is in it. (1.) We must do our duty
with them, and be more in care how to use an estate well, for the ends
for which we were entrusted with it, than how to raise or increase an
estate. This is intimated v. 26, where those only are said to have the
comfort of this life who are good in God's sight, and again, good
before God, truly good, as Noah, whom God saw righteous before him. We
must set God always before us, and give diligence in every thing to
approve ourselves to him. The Chaldee-paraphrase says, A man should
make his soul to enjoy good by keeping the commandments of God and
walking in the ways that are right before him, and (v. 25) by studying
the words of the law, and being in care about the day of the great
judgment that is to come. (2.) We must take the comfort of them. These
things will not make a happiness for the soul; all the good we can have
out of them is for the body, and if we make use of them for the
comfortable support of that, so that it may be fit to serve the soul
and able to keep pace with it in the service of God, then they turn to
a good account. There is therefore nothing better for a man, as to
these things, than to allow himself a sober cheerful use of them,
according as his rank and condition are, to have meat and drink out of
them for himself, his family, his friends, and so delight his senses
and make his soul enjoy good, all the good that is to be had out of
them; do not lose that, in pursuit of that good which is not to be had
out of them. But observe, He would not have us to give up business, and
take our ease, that we may eat and drink; no, we must enjoy good in our
labour; we must use these things, not to excuse us from, but to make us
diligent and cheerful in, our worldly business. (3.) We must herein
acknowledge God; we must see that it is from the hand of God, that is,
[1.] The good things themselves that we enjoy are so, not only the
products of his creating power, but the gifts of his providential
bounty to us. And then they are truly pleasant to us when we take them
from the hand of God as a Father, when we eye his wisdom giving us that
which is fittest for us, and acquiesce in it, and taste his love and
goodness, relish them, and are thankful for them. [2.] A heart to enjoy
them is so; this is the gift of God's grace. Unless he give us wisdom
to make a right use of what he has, in his providence, bestowed upon
us, and withal peace of conscience, that we may discern God's favour in
the world's smiles, we cannot make our souls enjoy any good in them.
2. Why we should have this in our eye, in the management of ourselves
as to this world, and look up to God for it. (1.) Because Solomon
himself, with all his possessions, could aim at no more and desire no
better (v. 25): "Who can hasten to this more than I? This is that which
I was ambitious of: I wished for no more; and those that have but
little, in comparison with what I have, may attain to this, to be
content with what they have and enjoy the good of it." Yet Solomon
could not obtain it by his own wisdom, without the special grace of
God, and therefore directs us to expect it from the hand of God and
pray to him for it. (2.) Because riches are a blessing or a curse to a
man according as he has or has not a heart to make good use of them.
[1.] God makes them a reward to a good man, if with them he give him
wisdom, and knowledge, and joy, to enjoy them cheerfully himself and to
communicate them charitably to others. To those who are good in God's
sight, who are of a good spirit, honest and sincere, pay a deference to
their God and have a tender concern for all mankind, God will give
wisdom and knowledge in this world, and joy with the righteous in the
world to come; so the Chaldee. Or he will give that wisdom and
knowledge in things natural, moral, political, and divine, which will
be a constant joy and pleasure to them. [2.] He makes them a punishment
to a bad man if he denies him a heart to take the comfort of them, for
they do but tantalize him and tyrannize over him: To the sinner God
gives by travail, by leaving him to himself and his own foolish
counsels, to gather and to heap up that, which, as to himself, will not
only burden him like thick clay (Hab. ii. 6), but be a witness against
him and eat his flesh as it were fire (Jam. v. 3); while God designs,
by an overruling providence, to give it to him that is good before him;
for the wealth of the sinner is laid up for the just, and gathered for
him that will pity the poor. Note, First, Godliness, with contentment,
is great gain; and those only have true joy that are good in God's
sight, and that have it from him and in him. Secondly, Ungodliness is
commonly punished with discontent and an insatiable covetousness, which
are sins that are their own punishment. Thirdly, When God gives
abundance to wicked men it is with design to force them to a
resignation in favour of his own children, when they are of age and
ready for it, as the Canaanites kept possession of the good land till
the time appointed for Israel's entering upon it. [3.] The burden of
the song is still the same: This is also vanity and vexation of spirit.
It is vanity, at the best, even to the good man; when he has all that
the sinner has scraped together it will not make him happy without
something else; but it is vexation of spirit to the sinner to see what
he had laid up enjoyed by him that is good in God's sight, and
therefore evil in his. So that, take it which way you will, the
conclusion is firm, All is vanity and vexation of spirit.
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E C C L E S I A S T E S
CHAP. III.
Solomon having shown the vanity of studies, pleasures, and business,
and made it to appear that happiness is not to be found in the schools
of the learned, nor in the gardens of Epicurus, nor upon the exchange,
he proceeds, in this chapter, further to prove his doctrine, and the
inference he had drawn from it, That therefore we should cheerfully
content ourselves with, and make use of, what God has given us, by
showing, I. The mutability of all human affairs, ver. 1-10. II. The
immutability of the divine counsels concerning them and the
unsearchableness of those counsels, ver. 11-15. III. The vanity of
worldly honour and power, which are abused for the support of
oppression and persecution if men be not governed by the fear of God in
the use of them, ver. 16. For a check to proud oppressors, and to show
them their vanity, he reminds them, 1. That they will be called to
account for it in the other world, ver. 17. 2. That their condition, in
reference to this world (for of that he speaks), is no better than that
of the beasts, ver. 18-21. And therefore he concludes that it is our
wisdom to make use of what power we have for our own comfort, and not
to oppress others with it.
Mutability of Human Affairs.
1 To every thing there is a season, and a time to every purpose under
the heaven: 2 A time to be born, and a time to die; a time to plant,
and a time to pluck up that which is planted; 3 A time to kill, and a
time to heal; a time to break down, and a time to build up; 4 A time
to weep, and a time to laugh; a time to mourn, and a time to dance; 5
A time to cast away stones, and a time to gather stones together; a
time to embrace, and a time to refrain from embracing; 6 A time to
get, and a time to lose; a time to keep, and a time to cast away; 7 A
time to rend, and a time to sew; a time to keep silence, and a time to
speak; 8 A time to love, and a time to hate; a time of war, and a
time of peace. 9 What profit hath he that worketh in that wherein he
laboureth? 10 I have seen the travail, which God hath given to the
sons of men to be exercised in it.
The scope of these verses is to show, 1. That we live in a world of
changes, that the several events of time, and conditions of human life,
are vastly different from one another, and yet occur promiscuously, and
we are continually passing and repassing between them, as in the
revolutions of every day and every year. In the wheel of nature (Jam.
iii. 6) sometimes one spoke is uppermost and by and by the contrary;
there is a constant ebbing and flowing, waxing and waning; from one
extreme to the other does the fashion of this world change, ever did,
and ever will. 2. That every change concerning us, with the time and
season of it, is unalterably fixed and determined by a supreme power;
and we must take things as they come, for it is not in our power to
change what is appointed for us. And this comes in here as a reason
why, when we are in prosperity, we should by easy, and yet not
secure--not to be secure because we live in a world of changes and
therefore have no reason to say, To-morrow shall be as this day (the
lowest valleys join to the highest mountains), and yet to be easy, and,
as he had advised (ch. ii. 24), to enjoy the good of our labour, in a
humble dependence upon God and his providence, neither lifted up with
hopes, nor cast down with fears, but with evenness of mind expecting
every event. Here we have,
I. A general proposition laid down: To every thing there is a season,
v. 1. 1. Those things which seem most contrary the one to the other
will, in the revolution of affairs, each take their turn and come into
play. The day will give place to the night and the night again to the
day. Is it summer? It will be winter. Is it winter? Stay a while, and
it will be summer. Every purpose has its time. The clearest sky will be
clouded, Post gaudia luctus--Joy succeeds sorrow; and the most clouded
sky will clear up, Post nubila Phoebus--The sun will burst from behind
the cloud. 2. Those things which to us seem most casual and contingent
are, in the counsel and foreknowledge of God, punctually determined,
and the very hour of them is fixed, and can neither be anticipated nor
adjourned a moment.
II. The proof and illustration of it by the induction of particulars,
twenty-eight in number, according to the days of the moon's revolution,
which is always increasing or decreasing between its full and change.
Some of these changes are purely the act of God, others depend more
upon the will of man, but all are determined by the divine counsel.
Every thing under heaven is thus changeable, but in heaven there is an
unchangeable state, and an unchangeable counsel concerning these
things. 1. There is a time to be born and a time to die. These are
determined by the divine counsel; and, as we were born, so we must die,
at the time appointed, Acts xvii. 26. Some observe that here is a time
to be born and a time to die, but no time to live; that is so short
that it is not worth mentioning; as soon as we are born we begin to
die. But, as there is a time to be born and a time to die, so there
will be a time to rise again, a set time when those that lie in the
grave shall be remembered, Job xiv. 13. 2. A time for God to plant a
nation, as that of Israel in Canaan, and, in order to that, to pluck up
the seven nations that were planted there, to make room for them; and
at length there was a time when God spoke concerning Israel too, to
pluck up and to destroy, when the measure of their iniquity was full,
Jer. xviii. 7, 9. There is a time for men to plant, a time of the year,
a time of their lives; but, when that which was planted has grown
fruitless and useless, it is time to pluck it up. 3. A time to kill,
when the judgments of God are abroad in a land and lay all waste; but,
when he returns in ways of mercy, then is a time to heal what he has
torn (Hos. vi. 1, 2), to comfort a people after the time that he has
afflicted them, Ps. xc. 15. There is a time when it is the wisdom of
rulers to use severe methods, but there is a time when it is as much
their wisdom to take a more gentle course, and to apply themselves to
lenitives, not corrosives. 4. A time to break down a family, an estate,
a kingdom, when it has ripened itself for destruction; but God will
find a time, if they return and repent, to rebuild what he has broken
down; there is a time, a set time, for the Lord to build up Zion, Ps.
cii. 13, 16. There is a time for men to break up house, and break off
trade, and so to break down, which those that are busy in building up
both must expect and prepare for. 5. A time when God's providence calls
to weep and mourn, and when man's wisdom and grace will comply with the
call, and will weep and mourn, as in times of common calamity and
danger, and there it is very absurd to laugh, and dance, and make merry
(Isa. xxii. 12, 13; Ezek. xxi. 10); but then, on the other hand, there
is a time when God calls to cheerfulness, a time to laugh and dance,
and then he expects we should serve him with joyfulness and gladness of
heart. Observe, The time of mourning and weeping is put first, before
that of laughter and dancing, for we must first sow in tears and then
reap in joy. 6. A time to cast away stones, by breaking down and
demolishing fortifications, when God gives peace in the borders, and
there is no more occasion for them; but there is a time to gather
stones together, for the making of strong-holds, v. 5. A time for old
towers to fall, as that in Siloam (Luke xii. 4), and for the temple
itself to be so ruined as that not one stone should be left upon
another; but also a time for towers and trophies too to be erected,
when national affairs prosper. 7. A time to embrace a friend when we
find him faithful, but a time to refrain from embracing when we find he
is unfair or unfaithful, and that we have cause to suspect him; it is
then our prudence to be shy and keep at a distance. It is commonly
applied to conjugal embraces, and explained by 1 Cor. vii. 3-5; Joel
ii. 16. 8. A time to get, get money, get preferment, get good bargains
and a good interest, when opportunity smiles, a time when a wise man
will seek (so the word is); when he is setting out in the world and has
a growing family, when he is in his prime, when he prospers and has a
run of business, then it is time for him to be busy and make hay when
the sun shines. There is a time to get wisdom, and knowledge, and
grace, when a man has a price put into his hand; but then let him
expect there will come a time to spend, when all he has will be little
enough to serve his turn. Nay, there will come a time to lose, when
what has been soon got will be soon scattered and cannot be held fast.
9. A time to keep, when we have use for what we have got, and can keep
it without running the hazard of a good conscience; but there may come
a time to cast away, when love to God may oblige us to cast away what
we have, because we must deny Christ and wrong our consciences if we
keep it (Matt. x. 37, 38), and rather to make shipwreck of all than of
the faith; nay, when love to ourselves may oblige us to cast it away,
when it is for the saving of our lives, as it was when Jonah's mariners
heaved their cargo into the sea. 10. A time to rend the garments, as
upon occasion of some great grief, and a time to sew, them again, in
token that the grief is over. A time to undo what we have done and a
time to do again what we have undone. Jerome applies this to the
rending of the Jewish church and the sewing and making up of the gospel
church thereupon. 11. A time when it becomes us, and is our wisdom and
duty, to keep silence, when it is an evil time (Amos v. 13), when our
speaking would be the casting of pearl before swine, or when we are in
danger of speaking amiss (Ps. xxxix. 2); but there is also a time to
speak for the glory of God and the edification of others, when silence
would be the betraying of a righteous cause, and when with the mouth
confession is to be made to salvation; and it is a great part of
Christian prudence to know when to speak and when to hold our peace.
12. A time to love, and to show ourselves friendly, to be free and
cheerful, and it is a pleasant time; but there may come a time to hate,
when we shall see cause to break off all familiarity with some that we
have been fond of, and to be upon the reserve, as having found reason
for a suspicion, which love is loth to admit. 13. A time of war, when
God draws the sword for judgment and gives it commission to devour,
when men draw the sword for justice and the maintaining of their
rights, when there is in the nations a disposition to war; but we may
hope for a time of peace, when the sword of the Lord shall be sheathed
and he shall make wars to cease (Ps. xlvi. 9), when the end of the war
is obtained, and when there is on all sides a disposition to peace. War
shall not last always, nor is there any peace to be called lasting on
this side the everlasting peace. Thus in all these changes God has set
the one over-against the other, that we may rejoice as though we
rejoiced not and weep as though we wept not.
III. The inferences drawn from this observation. If our present state
be subject to such vicissitude, 1. Then we must not expect our portion
in it, for the good things of it are of no certainty, no continuance
(v. 9): What profit has he that works? What can a man promise himself
from planting and building, when that which he thinks is brought to
perfection may so soon, and will so surely, be plucked up and broken
down? All our pains and care will not alter either the mutable nature
of the things themselves or the immutable counsel of God concerning
them. 2. Then we must look upon ourselves as upon our probation in it.
There is indeed no profit in that wherein we labour; the thing itself,
when we have it, will do us little good; but, if we make a right use of
the disposals of Providence about it, there will be profit in that (v.
10): I have seen the travail which God has given to the sons of men,
not to make up a happiness by it, but to be exercised in it, to have
various graces exercised by the variety of events, to have their
dependence upon God tried by every change, and to be trained up to it,
and taught both how to want and how to abound, Phil. iv. 12. Note, (1.)
There is a great deal of toil and trouble to be seen among the children
of men. Labour and sorrow fill the world. (2.) This toil and this
trouble are what God has allotted us. He never intended this world for
our rest, and therefore never appointed us to take our ease in it. (3.)
To many it proves a gift. God gives it to men, as the physician gives a
medicine to his patient, to do him good. This travail is given to us to
make us weary of the world and desirous of the remaining rest. It is
given to us that we may be kept in action, and may always have
something to do; for we were none of us sent into the world to be idle.
Every change cuts us out some new work, which we should be more
solicitous about, than about the event.
Mutability of Human Affairs.
11 He hath made every thing beautiful in his time: also he hath set the
world in their heart, so that no man can find out the work that God
maketh from the beginning to the end. 12 I know that there is no good
in them, but for a man to rejoice, and to do good in his life. 13 And
also that every man should eat and drink, and enjoy the good of all his
labour, it is the gift of God. 14 I know that, whatsoever God doeth,
it shall be for ever: nothing can be put to it, nor any thing taken
from it: and God doeth it, that men should fear before him. 15 That
which hath been is now; and that which is to be hath already been; and
God requireth that which is past.
We have seen what changes there are in the world, and must not expect
to find the world more sure to us than it has been to others. Now here
Solomon shows the hand of God in all those changes; it is he that has
made every creature to be that to us which it is, and therefore we must
have our eye always upon him.
I. We must make the best of that which is, and must believe it best for
the present, and accommodate ourselves to it: He has made every thing
beautiful in his time (v. 11), and therefore, while its time lasts, we
must be reconciled to it: nay, we must please ourselves with the beauty
of it. Note, 1. Every thing is as God has made it; it is really as he
appointed it to be, not as it appears to us. 2. That which to us seems
most unpleasant is yet, in its proper time, altogether becoming. Cold
is as becoming in winter as heat in summer; and the night, in its turn,
is a black beauty, as the day, in its turn, is a bright one. 3. There
is a wonderful harmony in the divine Providence and all its disposals,
so that the events of it, when they come to be considered in their
relations and tendencies, together with the seasons of them, will
appear very beautiful, to the glory of God and the comfort of those
that trust in him. Though we see not the complete beauty of Providence,
yet we shall see it, and a glorious sight it will be, when the mystery
of God shall be finished. Then every thing shall appear to have been
done in the most proper time and it will be the wonder of eternity,
Deut. xxxii. 4; Ezek. i. 18.
II. We must wait with patience for the full discovery of that which to
us seems intricate and perplexed, acknowledging that we cannot find out
the work that God makes from the beginning to the end, and therefore
must judge nothing before the time. We are to believe that God has made
all beautiful. Every thing is done well, as in creation, so in
providence, and we shall see it when the end comes, but till then we
are incompetent judges of it. While the picture is in drawing, and the
house in building, we see not the beauty of either; but when the artist
has put his last hand to them, and given them their finishing strokes,
then all appears very good. We see but the middle of God's works, not
from the beginning of them (then we should see how admirably the plan
was laid in the divine counsels), nor to the end of them, which crowns
the action (then we should see the product to be glorious), but we must
wait till the veil be rent, and not arraign God's proceedings nor
pretend to pass judgment on them. Secret things belong not to us. Those
words, He has set the world in their hearts, are differently
understood. 1. Some make them to be a reason why we may know more of
God's works than we do; so Mr. Pemble: "God has not left himself
without witness of his righteous, equal, and beautiful ordering of
things, but has set it forth, to be observed in the book of the world,
and this he has set in men's hearts, given man a large desire, and a
power, in good measure, to comprehend and understand the history of
nature, with the course of human affairs, so that, if men did but give
themselves to the exact observation of things, they might in most of
them perceive an admirable order and contrivance." 2. Others make them
to be a reason why we do not know so much of God's works as we might;
so bishop Reynolds: "We have the world so much in our hearts, are so
taken up with thoughts and cares of worldly things, and are so
exercised in our travail concerning them, that we have neither time nor
spirit to eye God's hand in them." The world has not only gained
possession of the heart, but has formed prejudices there against the
beauty of God's works.
III. We must be pleased with our lot in this world, and cheerfully
acquiesce in the will of God concerning us, and accommodate ourselves
to it. There is no certain, lasting, good in these things; what good
there is in them we are here told, v. 12, 13. We must make a good use
of them, 1. For the benefit of others. All the good there is in them is
to do good with them, to our families, to our neighbours, to the poor,
to the public, to its civil and religious interests. What have we our
beings, capacities, and estates for, but to be some way serviceable to
our generation? We mistake if we think we were born for ourselves. No;
it is our business to do good; it is in doing good that there is the
truest pleasure, and what is so laid out is best laid up and will turn
to the best account. Observe, It is to do good in this life, which is
short and uncertain; we have but a little time to be doing good in, and
therefore had need to redeem time. It is in this life, where we are in
a state of trial and probation for another life. Every man's life is
his opportunity of doing that which will make for him in eternity. 2.
For our own comfort. Let us make ourselves easy, rejoice, and enjoy the
good of our labour, as it is the gift of God, and so enjoy God in it,
and taste his love, return him thanks, and make him the centre of our
joy, eat and drink to his glory, and serve him with joyfulness of
heart, in the abundance of all things. If all things in this world be
so uncertain, it is a foolish thing for men sordidly to spare for the
present, that they may hoard up all for hereafter; it is better to live
cheerfully and usefully upon what we have, and let to-morrow take
thought for the things of itself. Grace and wisdom to do this is the
gift of God, and it is a good gift, which crowns the gifts of his
providential bounty.
IV. We must be entirely satisfied in all the disposals of the divine
Providence, both as to personal and public concerns, and bring our
minds to them, because God, in all, performs the thing that is
appointed for us, acts according to the counsel of his will; and we are
here told, 1. That that counsel cannot be altered, and therefore it is
our wisdom to make a virtue of necessity, by submitting to it. It must
be as God wills: I know (and every one knows it that knows any thing of
God) that whatsoever God does it shall be for ever, v. 14. He is in one
mind, and who can turn him? His measures are never broken, nor is he
ever put upon new counsels, but what he has purposed shall be effected,
and all the world cannot defeat nor disannul it. It behoves us
therefore to say, "Let it be as God wills," for, how cross soever it
may be to our designs and interests, God's will is his wisdom. 2. That
that counsel needs not to be altered, for there is nothing amiss in it,
nothing that can be amended. If we could see it altogether at one view,
we should see it so perfect that nothing can be put to it, for there is
no deficiency in it, nor any thing taken from it, for there is nothing
in it unnecessary, or that can be spared. As the word of God, so the
works of God are every one of them perfect in its kind, and it is
presumption for us either to add to them or to diminish from them,
Deut. iv. 2. It is therefore as much our interest, as our duty, to
bring our wills to the will of God.
V. We must study to answer God's end in all his providences, which is
in general to make us religious. God does all that men should fear
before him, to convince them that there is a God above them that has a
sovereign dominion over them, at whose disposal they are and all their
ways, and in whose hands their times are and all events concerning
them, and that therefore they ought to have their eyes ever towards
him, to worship and adore him, to acknowledge him in all their ways, to
be careful in every thing to please him, and afraid of offending him in
any thing. God thus changes his disposals, and yet is unchangeable in
his counsels, not to perplex us, much less to drive us to despair, but
to teach us our duty to him and engage us to do it. That which God
designs in the government of the world is the support and advancement
of religion among men.
VI. Whatever changes we see or feel in this world, we must acknowledge
the inviolable steadiness of God's government. The sun rises and sets,
the moon increases and decreases, and yet both are where they were, and
their revolutions are in the same method from the beginning according
to the ordinances of heaven; so it is with the events of Providence (v.
15): That which has been is now. God has not of late begun to use this
method. No; things were always as mutable and uncertain as they are
now, and so they will be: That which is to be has already been; and
therefore we speak inconsiderately when we say, "Surely the world was
never so bad as it is now," or "None ever met with such disappointments
as we meet with," or "The times will never mend;" they may mend with
us, and after a time to mourn there may come a time to rejoice, but
that will still be liable to the common character, to the common fate.
The world, as it has been, is and will be constant in inconstancy; for
God requires that which is past, that is, repeats what he has formerly
done and deals with us no otherwise than as he has used to deal with
good men; and shall the earth be forsaken for us, or the rock removed
out of his place? There has no change befallen us, nor any temptation
by it overtaken us, but such as is common to men. Let us not be proud
and secure in prosperity, for God may recall a past trouble, and order
that to seize us and spoil our mirth (Ps. xxx. 7); nor let us despond
in adversity, for God may call back the comforts that are past, as he
did to Job. We may apply this to our past actions, and our behaviour
under the changes that have affected us. God will call us to account
for that which is past; and therefore, when we enter into a new
condition, we should judge ourselves for our sins in our former
condition, prosperous or afflicted.
Immutability of God's Counsel; The Extent of Mortality.
16 And moreover I saw under the sun the place of judgment, that
wickedness was there; and the place of righteousness, that iniquity was
there. 17 I said in mine heart, God shall judge the righteous and the
wicked: for there is a time there for every purpose and for every work.
18 I said in mine heart concerning the estate of the sons of men,
that God might manifest them, and that they might see that they
themselves are beasts. 19 For that which befalleth the sons of men
befalleth beasts; even one thing befalleth them: as the one dieth, so
dieth the other; yea, they have all one breath; so that a man hath no
preeminence above a beast: for all is vanity. 20 All go unto one
place; all are of the dust, and all turn to dust again. 21 Who
knoweth the spirit of man that goeth upward, and the spirit of the
beast that goeth downward to the earth? 22 Wherefore I perceive that
there is nothing better, than that a man should rejoice in his own
works; for that is his portion: for who shall bring him to see what
shall be after him?
Solomon is still showing that every thing in this world, without piety
and the fear of God, is vanity. Take away religion, and there is
nothing valuable among men, nothing for the sake of which a wise man
would think it worth while to live in this world. In these verses he
shows that power (than which there is nothing men are more ambitious
of) and life itself (than which there is nothing men are more fond,
more jealous of) are nothing without the fear of God.
I. Here is the vanity of man as mighty, man in his best estate, man
upon the throne, where his authority is submitted to, man upon the
judgment-seat, where his wisdom and justice are appealed to, and where,
if he be governed by the laws of religion, he is God's vicegerent; nay,
he is of those to whom it is said, You are gods; but without the fear
of God it is vanity, for, set that aside, and,
1. The judge will not judge aright, will not use his power well, but
will abuse it; instead of doing good with it he will do hurt with it,
and then it is not only vanity, but a lie, a cheat to himself and to
all about him, v. 16. Solomon perceived, by what he had read of former
times, what he heard of other countries, and what he had seen in some
corrupt judges, even in the land of Israel, notwithstanding all his
care to prefer good men, that there was wickedness in the place of
judgment. It is not so above the sun: far be it from God that he should
do iniquity, or pervert justice. But under the sun it is often found
that that which should be the refuge, proves the prison, of oppressed
innocency. Man being in honour, and not understanding what he ought to
do, becomes like the beasts that perish, like the beasts of prey, even
the most ravenous, Ps. xlix. 20. Not only from the persons that sat in
judgment, but even in the places where judgment was, in pretence,
administered, and righteousness was expected, there was iniquity; men
met with the greatest wrongs in those courts to which they fled for
justice. This is vanity and vexation; for, (1.) It would have been
better for the people to have had no judges than to have had such. (2.)
It would have been better for the judges to have had no power than to
have had it and used it to such ill purposes; and so they will say
another day.
2. The judge will himself be judged for not judging aright. When
Solomon saw how judgment was perverted among men he looked up to God
the Judge, and looked forward to the day of his judgment (v. 17): "I
said in my heart that this unrighteous judgment is not so conclusive as
both sides take it to be, for there will be a review of the judgment;
God shall judge between the righteous and the wicked, shall judge for
the righteous and plead their cause, though now it is run down, and
judge against the wicked and reckon with them for all their unrighteous
decrees and the grievousness which they have prescribed," Isa. x. 1.
With an eye of faith we may see, not only the period, but the
punishment of the pride and cruelty of oppressors (Ps. xcii. 7), and it
is an unspeakable comfort to the oppressed that their cause will be
heard over again. Let them therefore wait with patience, for there is
another Judge that stands before the door. And, though the day of
affliction may last long, yet there is a time, a set time, for the
examination of every purpose, and every work done under the sun. Men
have their day now, but God's day is coming, Ps. xxxvii. 13. With God
there is a time for the re-hearing of causes, redressing of grievances,
and reversing of unjust decrees, though as yet we see it not here, Job
xxiv. 1.
II. Here is the vanity of man as mortal. He now comes to speak more
generally concerning the estate of the sons of men in this world, their
life and being on earth, and shows that their reason, without religion
and the fear of God, advances them but little above the beasts. Now
observe,
1. What he aims at in this account of man's estate. (1.) That God may
be honoured, may be justified, may be glorified--that they might clear
God (so the margin reads it), that if men have an uneasy life in this
world, full of vanity and vexation, they may thank themselves and lay
no blame on God; let them clear him, and not say that he made this
world to be man's prison and life to be his penance; no, God made man,
in respect both of honour and comfort, little lower than the angels; if
he be mean and miserable, it is his own fault. Or, that God (that is,
the world of God) might manifest them, and discover them to themselves,
and so appear to be quick and powerful, and a judge of men's
characters; and we may be made sensible how open we lie to God's
knowledge and judgment. (2.) That men may be humbled, may be vilified,
may be mortified--that they might see that they themselves are beasts.
It is no easy matter to convince proud men that they are but men (Ps.
ix. 20), much more to convince bad men that they are beasts, that,
being destitute of religion, they are as the beasts that perish, as the
horse and the mule that have no understanding. Proud oppressors are as
beasts, as roaring lions and ranging bears. Nay, every man that minds
his body only, and not his soul, makes himself no better than a brute,
and must wish, at least, to die like one.
2. The manner in which he verifies this account. That which he
undertakes to prove is that a worldly, carnal, earthly-minded man, has
no preeminence above the beast, for all that which he sets his heart
upon, places his confidence, and expects a happiness in, is vanity, v.
19. Some make this to be the language of an atheist, who justifies
himself in his iniquity (v. 16) and evades the argument taken from the
judgment to come (v. 17) by pleading that there is not another life
after this, but that when man dies there is an end of him, and
therefore while he lives he may live as he lists; but others rather
think Solomon here speaks as he himself thinks, and that it is to be
understood in the same sense with that of his father (Ps. xlix. 14),
Like sheep they are laid in the grave, and that he intends to show the
vanity of this world's wealth and honours "By the equal condition in
mere outward respects (as bishop Reynolds expounds it) between men and
beasts," (1.) The events concerning both seem much alike (v. 19); That
which befals the sons of men is no other than that which befals beasts;
a great deal of knowledge of human bodies is gained by the anatomy of
the bodies of brutes. When the deluge swept away the old world the
beasts perished with mankind. Horses and men are killed in battle with
the same weapons of war. (2.) The end of both, to an eye of sense,
seems alike too: They have all one breath, and breathe in the same air,
and it is the general description of both that in their nostrils is the
breath of life (Gen. vii. 22), and therefore, as the one dies, so dies
the other; in their expiring there is no visible difference, but death
makes much the same change with a beast that it does with a man. [1.]
As to their bodies, the change is altogether the same, except the
different respects that are paid to them by the survivors. Let a man be
buried with the burial of an ass (Jer. xxii. 19) and what preëminence
then has he above a beast? The touch of the dead body of a man, by the
law of Moses, contracted a greater ceremonial pollution than the touch
of the carcase even of an unclean beast or fowl. And Solomon here
observes that all go unto one place; the dead bodies of men and beasts
putrefy alike; all are of the dust, in their original, for we see all
turn to dust again in their corruption. What little reason then have we
to be proud of our bodies, or any bodily accomplishments, when they
must not only be reduced to the earth very shortly, but must be so in
common with the beasts, and we must mingle our dust with theirs! [2.]
As to their spirits there is indeed a vast difference, but not a
visible one, v. 21. It is certain that the spirit of the sons of men at
death is ascending; it goes upwards to the Father of spirits, who made
it, to the world of spirits to which it is allied; it dies not with the
body, but is redeemed from the power of the grave, Ps. xlix. 15. It
goes upwards to be judged and determined to an unchangeable state. It
is certain that the spirit of the beast goes downwards to the earth; it
dies with the body; it perishes and is gone at death. The soul of a
beast is, at death, like a candle blown out--there is an end of it;
whereas the soul of a man is then like a candle taken out of a dark
lantern, which leaves the lantern useless indeed, but does itself shine
brighter. This great difference there is between the spirits of men and
beasts; and a good reason it is why men should set their affections on
things above, and lift up their souls to those things, not suffering
them, as if they were the souls of brutes, to cleave to this earth. But
who knows this difference? We cannot see the ascent of the one and the
descent of the other with our bodily eyes; and therefore those that
live by sense, as all carnal sensualists do, that walk in the sight of
their eyes and will not admit any other discoveries, by their own rule
of judgment have no preëminence above the beasts. Who knows, that is,
who considers this? Isa. liii. 1. Very few. Were it better considered,
the world would be every way better; but most men live as if they were
to be here always, or as if when they die there were an end of them;
and it is not strange that those live like beasts who think they shall
die like beasts, but on such the noble faculties of reason are
perfectly lost and thrown away.
3. An inference drawn from it (v. 22): There is nothing better, as to
this world, nothing better to be had out of our wealth and honour, than
that a man should rejoice in his own works, that is, (1.) Keep a clear
conscience, and never admit iniquity into the place of righteousness.
Let every man prove his own work, and approve himself to God in it, so
shall he have rejoicing in himself alone, Gal. vi. 4. Let him not get
nor keep any thing but what he can rejoice in. See 2 Cor. i. 12. (2.)
Live a cheerful life. If God have prospered the work of our hands unto
us, let us rejoice in it, and take the comfort of it, and not make it a
burden to ourselves and leave others the joy of it; for that is our
portion, not the portion of our souls (miserable are those that have
their portion in this life, Ps. xvii. 14, and fools are those that
choose it and take up with it, Luke xii. 19), but it is the portion of
the body; that only which we enjoy is ours out of this world; it is
taking what is to be had and making the best of it, and the reason is
because none can give us a sight of what shall be after us, either who
shall have our estates or what use they will make of them. When we are
gone it is likely we shall not see what is after us; there is no
correspondence that we know of between the other world and this, Job
xiv. 21. Those in the other world will be wholly taken up with that
world, so that they will not care for seeing what is done in this; and
while we are here we cannot foresee what shall be after us, either as
to our families or the public. It is not for us to know the times and
seasons that shall be after us, which, as it should be a restraint to
our cares about this world, so it should be a reason for our concern
about another. Since death is a final farewell to this life, let us
look before us to another life.
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E C C L E S I A S T E S
CHAP. IV.
Solomon, having shown the vanity of this world in the temptation which
those in power feel to oppress and trample upon their subjects, here
further shows, I. The temptation which the oppressed feel to discontent
and impatience, ver. 1-3. II. The temptation which those that love
their case feel to take their case and neglect business, for fear of
being envied, ver. 4-6. III. The folly of hoarding up abundance of
worldly wealth, ver. 7, 8. IV. A remedy against that folly, in being
made sensible of the benefit of society and mutual assistance, ver.
9-12. V. The mutability even of royal dignity, not only through the
folly of the prince himself (ver. 13, 14), but through the fickleness
of the people, let the prince be ever so discreet, ver. 15, 16. It is
not the prerogative even of kings themselves to be exempted from the
vanity and vexation that attend these things; let none else then expect
it.
The Prevalence of Oppression.
1 So I returned, and considered all the oppressions that are done under
the sun: and behold the tears of such as were oppressed, and they had
no comforter; and on the side of their oppressors there was power; but
they had no comforter. 2 Wherefore I praised the dead which are
already dead more than the living which are yet alive. 3 Yea, better
is he than both they, which hath not yet been, who hath not seen the
evil work that is done under the sun.
Solomon had a large soul (1 Kings iv. 29) and it appeared by this,
among other things, that he had a very tender concern for the miserable
part of mankind and took cognizance of the afflictions of the
afflicted. He had taken the oppressors to task (ch. iii. 16, 17) and
put them in mind of the judgment to come, to be a curb to their
insolence; now here he observes the oppressed. This he did, no doubt,
as a prince, to do them justice and avenge them of their adversaries,
for he both feared God and regarded men; but here he does it as a
preacher, and shows,
I. The troubles of their condition (v. 1); of these he speaks very
feelingly and with compassion. It grieved him, 1. To see might
prevailing against right, to see so much oppression done under the sun,
to see servants, and labourers, and poor workmen, oppressed by their
masters, who take advantage of their necessity to impose what terms
they please upon them, debtors oppressed by cruel creditors and
creditors too by fraudulent debtors, tenants oppressed by hard
landlords and orphans by treacherous guardians, and, worst of all,
subjects oppressed by arbitrary princes and unjust judges. Such
oppressions are done under the sun; above the sun righteousness reigns
for ever. Wise men will consider these oppressions, and contrive to do
something for the relief of those that are oppressed. Blessed is he
that considers the poor. 2. To see how those that were wronged laid to
heart the wrongs that were done them. He beheld the tears of such as
were oppressed, and perhaps could not forbear weeping with them. The
world is a place of weepers; look which way we will, we have a
melancholy scene presented to us, the tears of those that are oppressed
with one trouble or other. They find it is to no purpose to complain,
and therefore mourn in secret (as Job, ch. xvi. 20; xxx. 28); but
Blessed are those that mourn. 3. To see how unable they were to help
themselves: On the side of their oppressors there was power, when they
had done wrong, to stand to it and make good what they had done, so
that the poor were borne down with a strong hand and had no way to
obtain redress. It is sad to see power misplaced, and that which was
given men to enable them to do good perverted to support them in doing
wrong. 4. To see how they and their calamities were slighted by all
about them. They wept and needed comfort, but there was none to do that
friendly office: They had no comforter; their oppressors were powerful
and threatening, and therefore they had no comforter; those that should
have comforted them durst not, for fear of displeasing the oppressors
and being made their companions for offering to be their comforters. It
is sad to see so little humanity among men.
II. The temptations of their condition. Being thus hardly used, they
are tempted to hate and despise life, and to envy those that are dead
and in their graves, and to wish they had never been born (v. 2, 3);
and Solomon is ready to agree with them, for it serves to prove that
all is vanity and vexation, since life itself is often so; and if we
disregard it, in comparison with the favour and fruition of God (as St.
Paul, Acts xx. 24, Phil. i. 23), it is our praise, but, if (as here)
only for the sake of the miseries that attend it, it is our infirmity,
and we judge therein after the flesh, as Job and Elijah did. 1. He here
thinks those happy who have ended this miserable life, have done their
part and quitted the stage; "I praised the dead that are already dead,
slain outright, or that had a speedy passage through the world, made a
short cut over the ocean of life, dead already, before they had well
begun to live; I was pleased with their lot, and, had it been in their
own choice, should have praised their wisdom for but looking into the
world and then retiring, as not liking it. I concluded that it is
better with them than with the living that are yet alive and that is
all, dragging the long and heavy chain of life, and wearing out its
tedious minutes." This may be compared not with Job iii. 20, 21, but
with Rev. xiv. 13, where, in times of persecution (and such Solomon is
here describing), it is not the passion of man, but the Spirit of God,
that says, Blessed are the dead which die in the Lord from henceforth.
Note, The condition of the saints that are dead, and gone to rest with
God, is upon many accounts better and more desirable than the condition
of living saints that are yet continued in their work and warfare. 2.
He thinks those happy who never began this miserable life; nay, they
are happiest of all: He that has not been is happier than both they.
Better never to have been born than be born to see the evil work that
is done under the sun, to see so much wickedness committed, so much
wrong done, and not only to be in no capacity to mend the matter, but
to suffer ill for doing well. A good man, how calamitous a condition
soever he is in in this world, cannot have cause to wish he had never
been born, since he is glorifying the Lord even in the fires, and will
be happy at last, for ever happy. Nor ought any to wish so while they
are alive, for while there is life there is hope; a man is never undone
till he is in hell.
The Prevalence of Oppression.
4 Again, I considered all travail, and every right work, that for this
a man is envied of his neighbour. This is also vanity and vexation of
spirit. 5 The fool foldeth his hands together, and eateth his own
flesh. 6 Better is a handful with quietness, than both the hands full
with travail and vexation of spirit.
Here Solomon returns to the observation and consideration of the vanity
and vexation of spirit that attend the business of this world, which he
had spoken of before, ch. ii. 11.
I. If a man be acute, and dexterous, and successful in his business, he
gets the ill-will of his neighbours, v. 4. Though he takes a great deal
of pains, and goes through all travail, does not get his estate easily,
but it costs him a great deal of hard labour, nor does he get it
dishonestly, he wrongs no man, defrauds no man, but by every right
work, by applying himself to his own proper business, and managing it
by all the rules of equity and fair dealing, yet for this he is envied
of his neighbour, and the more for the reputation he has got by his
honesty. This shows, 1. What little conscience most men have, that they
will bear a grudge to a neighbour, give him an ill word and do him an
ill turn, only because he is more ingenious and industrious than
themselves, and has more of the blessing of heaven. Cain envied Abel,
Esau Jacob, and Saul David, and all for their right works. This is
downright diabolism. 2. What little comfort wise and useful men must
expect to have in this world. Let them behave themselves ever so
cautiously, they cannot escape being envied; and who can stand before
envy? Prov. xxvii. 4. Those that excel in virtue will always be an
eye-sore to those that exceed in vice, which should not discourage us
from any right work, but drive us to expect the praise of it, not from
men, but from God, and not to count upon satisfaction and happiness in
the creature; for, if right works prove vanity and vexation of spirit,
no works under the sun can prove otherwise. But for every right work a
man shall be accepted of his God, and then he needs not mind though he
be envied of his neighbour, only it may make him love the world the
less.
II. If a man be stupid, and dull, and blundering in his business, he
does ill for himself (v. 5): The fool that goes about his work as if
his hands were muffled and folded together, that does every thing
awkwardly, the sluggard (for he is a fool) that loves his ease and
folds his hands together to keep them warm, because they refuse to
labour, he eats his own flesh, is a cannibal to himself, brings himself
into such a poor condition that he has nothing to eat but his own
flesh, into such a desperate condition that he is ready to eat his own
flesh for vexation. He has a dog's life--hunger and ease. Because he
sees active men that thrive in the world envied, he runs into the other
extreme; and, lest he should be envied for his right works, he does
every thing wrong, and does not deserve to be pitied. Note, Idleness is
a sin that is its own punishment. The following words (v. 6), Better is
a handful with quietness than both the hands full with travail and
vexation of spirit, may be taken either, 1. As the sluggard's argument
for the excuse of himself in his idleness. He folds his hands together,
and abuses and misapplies a good truth for his justification, as if,
because a little with quietness is better than abundance with strife,
therefore a little with idleness is better than abundance with honest
labour: thus wise in his own conceit is he, Prov. xxvi. 16. But, 2. I
rather take it as Solomon's advice to keep the mean between that
travail which will make a man envied and that slothfulness which will
make a man eat his own flesh. Let us by honest industry lay hold on the
handful, that we may not want necessaries, but not grasp at both the
hands full, which will but create us vexation of spirit. Moderate pains
and moderate gains will do best. A man may have but a handful of the
world, and yet may enjoy it and himself with a great deal of quietness,
with content of mind, peace of conscience, and the love and good-will
of his neighbours, while many that have both their hands full, have
more than heart could wish, have a great deal of travail and vexation
with it. Those that cannot live on a little, it is to be feared, would
not live as they should if they had ever so much.
The Vanity of Human Wishes.
7 Then I returned, and I saw vanity under the sun. 8 There is one
alone, and there is not a second; yea, he hath neither child nor
brother: yet is there no end of all his labour; neither is his eye
satisfied with riches; neither saith he, For whom do I labour, and
bereave my soul of good? This is also vanity, yea, it is a sore
travail. 9 Two are better than one; because they have a good reward
for their labour. 10 For if they fall, the one will lift up his
fellow: but woe to him that is alone when he falleth; for he hath not
another to help him up. 11 Again, if two lie together, then they have
heat: but how can one be warm alone? 12 And if one prevail against
him, two shall withstand him; and a threefold cord is not quickly
broken.
Here Solomon fastens upon another instance of the vanity of this world,
that frequently the more men have of it the more they would have; and
on this they are so intent that they have no enjoyment of what they
have. Now Solomon here shows,
I. That selfishness is the cause of this evil (v. 7, 8): There is one
alone, that minds none but himself, cares for nobody, but would, if he
could, be placed alone in the midst of the earth; there is not a
second, nor does he desire there should be: one mouth he thinks enough
in a house, and grudges every thing that goes beside him. See how this
covetous muckworm is here described. 1. He makes himself a mere slave
to his business. Though he has no charge, neither child nor brother,
none to take care of but himself, none to hang upon him, or draw from
him, no poor relations, nor dares he marry, for fear of the expense of
a family, yet is there no end of his labour; he is at it night and day,
early and late, and will scarcely allow necessary rest to himself and
those he employs. He does not confine himself within the bounds of his
own calling, but is for having a hand in any thing that he can get by.
See Ps. cxxvii. 2. 2. He never thinks he has enough: His eye is not
satisfied with riches. Covetousness is called the lust of the eye (1
John ii. 16) because the beholding of it with his eyes is all that the
worldling seems to covet, Eccl. v. 11. He has enough for his back (as
bishop Reynolds observes), for his belly, for his calling, for his
family, for his living decently in the world, but he has not enough for
his eyes. Though he can but see it, can but count his money, and not
find in his heart to use it, yet he is not easy because he has not more
to regale his eyes with. 3. He denies himself the comfort of what he
has: he bereaves his soul of good. If our souls are bereaved of good,
it is we ourselves that do bereave them. Others may bereave us of
outward good, but cannot rob us of our graces and comforts, our
spiritual good things. It is our own fault if we do not enjoy
ourselves. Yet many are so set upon the world that, in pursuit of it,
they bereave their souls of good here and for ever, make shipwreck of
faith and of a good conscience, bereave themselves not only of the
favour of God and eternal life, but of the pleasures of this world too
and this present life. Worldly people, pretending to be wise for
themselves, are really enemies to themselves. 4. He has no excuse for
doing this: He has neither child nor brother, none that he is bound to,
on whom he may lay out what he has to his satisfaction while he lives,
none that he has a kindness for, for whom he may lay it up to his
satisfaction and to whom he may leave it when he dies, none that are
poor or dear to him. 5. He has not consideration enough to show himself
the folly of this. He never puts this question to himself, "For whom do
I labour thus? Do I labour, as I should, for the glory of God, and that
I may have to give to those that need? Do I consider that it is but for
the body that I am labouring, a dying body; it is for others, and I
know not for whom--perhaps for a fool, that will scatter it as fast as
I have gathered it--perhaps for a foe, that will be ungrateful to my
memory?" Note, It is wisdom for those that take pains about this world
to consider whom they take all this pains for, and whether it be really
worth while to bereave themselves of good that they may bestow it on a
stranger. If men do not consider this, it is vanity, and a sore
travail; they shame and vex themselves to no purpose.
II. That sociableness is the cure of this evil. Men are thus sordid
because they are all for themselves. Now Solomon shows here, by divers
instances, that it is not good for man to be alone (Gen. ii. 18); he
designs hereby to recommend to us both marriage and friendship, two
things which covetous misers decline, because of the charge of them;
but such are the comfort and advantage of them both, if prudently
contracted, that they will very well quit cost. Man, in paradise
itself, could not be happy without a mate, and therefore is no sooner
made than matched. 1. Solomon lays this down for a truth, That two are
better than one, and more happy jointly than either of them could be
separately, more pleased in one another than they could be in
themselves only, mutually serviceable to each other's welfare, and by a
united strength more likely to do good to others: They have a good
reward of their labour; whatever service they do, it is returned to
them another way. He that serves himself only has himself only for his
paymaster, and commonly proves more unjust and ungrateful to himself
than his friend, if he should serve him, would be to him; witness him
that labours endlessly and yet bereaves his soul of good; he has no
reward of his labour. But he that is kind to another has a good reward;
the pleasure and advantage of holy love will be an abundant recompence
for all the work and labour of love. Hence Solomon infers the mischief
of solitude: Woe to him that is alone. He lies exposed to many
temptations which good company and friendship would prevent and help
him to guard against; he wants that advantage which a man has by the
countenance of his friend, as iron has of being sharpened by iron. A
monastic life then was surely never intended for a state of perfection,
nor should those be reckoned the greatest lovers of God who cannot find
in their hearts to love any one else. 2. He proves it by divers
instances of the benefit of friendship and good conversation. (1.)
Occasional succour in an exigency. It is good for two to travel
together, for if one happen to fall, he may be lost for want of a
little help. If a man fall into sin, his friend will help to restore
him with the spirit of meekness; if he fall into trouble, his friend
will help to comfort him and assuage his grief. (2.) Mutual warmth. As
a fellow-traveller is of use (amicus pro vehiculo--a friend is a good
substitute for a carriage) so is a bedfellow: If two lie together, they
have heat. So virtuous and gracious affections are excited by good
society, and Christians warm one another by provoking one another to
love and to good works. (3.) United strength. If an enemy find a man
alone, he is likely to prevail against him; with his own single
strength he cannot make his part good, but, if he have a second, he may
do well enough: two shall withstand him. "You shall help me against my
enemy, and I will help you against yours;" according to the agreement
between Joab and Abishai (2 Sam. x. 11), and so both are conquerors;
whereas, acting separately, both would have been conquered; as was said
of the ancient Britons, when the Romans invaded them, Dum singuli
pugnant, universi vincuntur--While they fight in detached parties, they
sacrifice the general cause. In our spiritual warfare we may be helpful
to one another as well as in our spiritual work; next to the comfort of
communion with God, is that of the communion of saints. He concludes
with this proverb, A threefold cord is not easily broken, any more than
a bundle of arrows, though each single thread, and each single arrow,
is. Two together he compares to a threefold cord; for where two are
closely joined in holy love and fellowship, Christ will by his Spirit
come to them, and make the third, as he joined himself to the two
disciples going to Emmaus, and then there is a threefold cord that can
never be broken. They that dwell in love, dwell in God, and God in
them.
The Advantages of Society.
13 Better is a poor and a wise child than an old and foolish king, who
will no more be admonished. 14 For out of prison he cometh to reign;
whereas also he that is born in his kingdom becometh poor. 15 I
considered all the living which walk under the sun, with the second
child that shall stand up in his stead. 16 There is no end of all the
people, even of all that have been before them: they also that come
after shall not rejoice in him. Surely this also is vanity and vexation
of spirit.
Solomon was himself a king, and therefore may be allowed to speak more
freely than another concerning the vanity of kingly state and dignity,
which he shows here to be an uncertain thing; he had before said so
(Prov. xxvii. 24, The crown doth not endure to every generation), and
his son found it so. Nothing is more slippery than the highest post of
honour without wisdom and the people's love.
I. A king is not happy unless he have wisdom, v. 13, 14. He that is
truly wise, prudent, and pious, though he be poor in the world, and
very young, and upon both accounts despised and little taken notice of,
is better, more truly valuable and worthy of respect, is likely to do
better for himself and to be a greater blessing to his generation, than
a king, than an old king, and therefore venerable both for his gravity
and for his dignity, if he be foolish, and knows not how to manage
public affairs himself nor will be admonished and advised by
others--who knows not to be admonished, that is, will not suffer any
counsel or admonition to be given him (no one about him dares
contradict him) or will not hearken to the counsel and admonition that
are given him. It is so far from being any part of the honour of kings
that it is the greatest dishonour to them that can be not to be
admonished. Folly and wilfulness commonly go together, and those that
most need admonition can worst bear it; but neither age nor titles will
secure men respect if they have not true wisdom and virtue to recommend
them; while wisdom and virtue will gain men honour even under the
disadvantages of youth and poverty. To prove the wise child better than
the foolish king he shows what each of them comes to, v. 14. 1. A poor
man by his wisdom comes to be preferred, as Joseph, who, when he was
but young, was brought out of prison to be the second man in the
kingdom, to which story Solomon seems here to refer. Providence
sometimes raises the poor out of the dust, to set them among princes,
Ps. cxiii. 7, 8. Wisdom has wrought not only the liberty of men, but
their dignity, raised them from the dunghill, from the dungeon, to the
throne. 2. A king by his folly and wilfulness comes to be impoverished.
Though he was born in his kingdom, came to it by inheritance, though he
has lived to be old in it and has had time to fill his treasures, yet
if he take ill courses, and will no more be admonished as he has been,
thinking, because he is old, he is past it, he becomes poor; his
treasure is exhausted, and perhaps he is forced to resign his crown and
retire into privacy.
II. A king is not likely to continue if he have not a confirmed
interest in the affections of the people; this is intimated, but
somewhat obscurely, in the last two verses. 1. He that is king must
have a successor, a second, a child that shall stand up in his stead,
his own, suppose, or perhaps that poor and wise child spoken of, v. 13.
Kings, when they grow old, must have the mortification of seeing those
that are to jostle them out and stand up in their stead. 2. It is
common with the people to adore the rising sun: All the living who walk
under the sun are with the second child, are in his interests, are
conversant with him, and make their court to him more than to the
father, whom they look upon as going off, and despise because his best
days are past. Solomon considered this; he saw this to be the
disposition of his own people, which appeared immediately after his
death, in their complaints of his government and their affectation of a
change. 3. People are never long easy and satisfied: There is no end,
no rest, of all the people; they are continually fond of changes, and
know not what they would have. 4. This is no new thing, but it has been
the way of all that have been before them; there have been instances of
this in every age: even Samuel and David could not always please. 5. As
it has been, so it is likely to be still: Those that come after will be
of the same spirit, and shall not long rejoice in him whom at first
they seemed extremely fond of. To-day, Hosanna--tomorrow, Crucify. 6.
It cannot but be a great grief to princes to see themselves thus
slighted by those they have studied to oblige and have depended upon;
there is no faith in man, no stedfastness. This is vanity and vexation
of spirit.
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E C C L E S I A S T E S
CHAP. V.
Solomon, in this chapter, discourses, I. Concerning the worship of God,
prescribing that as a remedy against all those vanities which he had
already observed to be in wisdom, learning, pleasure, honour, power,
and business. That we may not be deceived by those things, nor have our
spirits vexed with the disappointments we meet with in them, let us
make conscience of our duty to God and keep up our communion with him;
but, withal, he gives a necessary caution against the vanities which
are too often found in religious exercises, which deprive them of their
excellency and render them unable to help against other vanities. If
our religion be a vain religion, how great is that vanity! Let us
therefore take heed of vanity, 1. In hearing the word, and offering
sacrifice, ver. 1. 2. In prayer, ver. 2, 3. 3. In making vows, ver.
4-6. 4. In pretending to divine dreams, ver. 7. Now, (1.) For a remedy
against those vanities, he prescribes the fear of God, ver. 7. (2.) To
prevent the offence that might arise from the present sufferings of
good people, he directs us to look up to God, ver. 8. II. Concerning
the wealth of this world and the vanity and vexation that attend it.
The fruits of the earth indeed are necessary to the support of life
(ver. 9), but as for silver, and gold, and riches, 1. They are
unsatisfying, ver. 10. 2. They are unprofitable, ver. 11. 3. They are
disquieting, ver. 12. 4. They often prove hurtful and destroying, ver.
13. 5. They are perishing, ver. 14. 6. They must be left behind when we
die, ver. 15, 16. 7. If we have not a heart to make use of them, they
occasion a great deal of uneasiness, ver. 17. And therefore he
recommends to us the comfortable use of that which God has given us,
with an eye to him that is the giver, as the best way both to answer
the end of our having it and to obviate the mischiefs that commonly
attend great estates, ver. 18-20. So that if we can but learn out of
this chapter how to manage the business of religion, and the business
of this world (which two take up most of our time), so that both may
turn to a good account, and neither our sabbath days nor our week-days
may be lost, we shall have reason to say, We have learned two good
lessons.
A Caution to Worshippers.
1 Keep thy foot when thou goest to the house of God, and be more ready
to hear, than to give the sacrifice of fools: for they consider not
that they do evil. 2 Be not rash with thy mouth, and let not thine
heart be hasty to utter any thing before God: for God is in heaven, and
thou upon earth: therefore let thy words be few. 3 For a dream cometh
through the multitude of business; and a fool's voice is known by
multitude of words.
Solomon's design, in driving us off from the world, by showing us its
vanity, is to drive us to God and to our duty, that we may not walk in
the way of the world, but by religious rules, nor depend upon the
wealth of the world, but on religious advantages; and therefore,
I. He here sends us to the house of God, to the place of public
worship, to the temple, which he himself had built at a vast expense.
When he reflected with regret on all his other works (ch. ii. 4), he
did not repent of that, but reflected on it with pleasure, yet mentions
it not, lest he should seem to reflect on it with pride; but he here
sends those to it that would know more of the vanity of the world and
would find that happiness which is in vain sought for in the creature.
David, when he was perplexed, went into the sanctuary of God, Ps.
lxxiii. 17. Let our disappointments in the creature turn our eyes to
the Creator; let us have recourse to the word of God's grace and
consult that, to the throne of his grace and solicit that. In the word
and prayer there is a balm for every wound.
II. He charges us to behave ourselves well there, that we may not miss
of our end in coming thither. Religious exercises are not vain things,
but, if we mismanage them, they become vain to us. And therefore,
1. We must address ourselves to them with all possible seriousness and
care: "Keep thy foot, not keep it back from the house of God (as Prov.
xxv. 17), nor go slowly thither, as one unwilling to draw nigh to God,
but look well to thy goings, ponder the path of thy feet, lest thou
take a false step. Address thyself to the worship of God with a solemn
pause, and take time to compose thyself for it, not going about it with
precipitation, which is called hasting with the feet, Prov. xix. 2.
Keep thy thoughts from roving and wandering from the work; keep thy
affections from running out towards wrong objects, for in the business
of God's house there is work enough for the whole man, and all too
little to be employed." Some think it alludes to the charge given to
Moses and Joshua to put off their shoes (Exod. iii. 5, Josh. v. 15,) in
token of subjection and reverence. Keep thy feet clean, Exod. xxx. 19.
2. We must take heed that the sacrifice we bring be not the sacrifice
of fools (of wicked men), for they are fools and their sacrifice is an
abomination to the Lord, Prov. xv. 8), that we bring not the torn, and
the lame, and the sick for sacrifice, for we are plainly told that it
will not be accepted, and therefore it is folly to bring it,--that we
rest not in the sign and ceremony, and the outside of the performance,
without regarding the sense and meaning of it, for that is the
sacrifice of fools. Bodily exercise, if that be all, is a jest; none
but fools will think thus to please him who is a Spirit and requires
the heart, and they will see their folly when they find what a great
deal of pains they have taken to no purpose for want of sincerity. They
are fools, for they consider not that they do evil; they think they are
doing God and themselves good service when really they are putting a
great affront upon God and a great cheat upon their own souls by their
hypocritical devotions. Men may be doing evil even when they profess to
be doing good, and even when they do not know it, when they do not
consider it. They know not but to do evil, so some read it. Wicked
minds cannot choose but sin, even in the acts of devotion. Or, They
consider not that they do evil; they act at a venture, right or wrong,
pleasing to God or not, it is all one to them.
3. That we may not bring the sacrifice of fools, we must come to God's
house with hearts disposed to know and do our duty. We must be ready to
hear, that is, (1.) We must diligently attend to the word of God read
and preached. "Be swift to hear the exposition which the priests give
of the sacrifices, declaring the intent and meaning of them, and do not
think it enough to gaze upon what they do, for it must be a reasonable
service, otherwise it is the sacrifice of fools." (2.) We must resolve
to comply with the will of God as it is made known to us. Hearing is
often put for obeying, and that is it that is better than sacrifice, 1
Sam. xv. 22; Isa. i. 15, 16. We come in a right frame to holy duties
when we come with this upon our heart, Speak, Lord, for thy servant
hears. Let the word of the Lord come (said a good man), and if I had
600 necks I would bow them all to the authority of it.
4. We must be very cautious and considerate in all our approaches and
addresses to God (v. 2): Be not rash with thy mouth, in making prayers,
or protestations, or promises; let not thy heart be hasty to utter any
thing before God. Note, (1.) When we are in the house of God, in solemn
assemblies for religious worship, we are in a special manner before God
and in his presence, there where he has promised to meet his people,
where his eye is upon us and ours ought to be unto him. (2.) We have
something to say, something to utter before God, when we draw nigh to
him in holy duties; he is one with whom we have to do, with whom we
have business of vast importance. If we come without an errand, we
shall go away without any advantage. (3.) What we utter before God must
come from the heart, and therefore we must not be rash with our mouth,
never let our tongue outrun our thoughts in our devotions; the words of
our mouth, must always be the product of the meditation of our hearts.
Thoughts are words to God, and words are but wind if they be not copied
from the thoughts. Lip-labour, though ever so well laboured, if that be
all, is but lost labour in religion, Matt. xv. 8, 9. (4.) It is not
enough that what we say comes from the heart, but it must come from a
composed heart, and not from a sudden heat or passion. As the mouth
must not be rash, so the heart must not be hasty; we must not only
think, but think twice, before we speak, when we are to speak either
from God in preaching or to God in prayer, and not utter any thing
indecent and undigested, 1 Cor. xiv. 15.
5. We must be sparing of our words in the presence of God, that is, we
must be reverent and deliberate, not talk to God as boldly and
carelessly as we do to one another, not speak what comes uppermost, not
repeat things over and over, as we do to one another, that what we say
may be understood and remembered and may make impression; no, when we
speak to God we must consider, (1.) That between him and us there is an
infinite distance: God is in heaven, where he reigns in glory over us
and all the children of men, where he is attended with an innumerable
company of holy angels and is far exalted above all our blessing and
praise. We are on earth, the footstool of his throne; we are mean and
vile, unlike God, and utterly unworthy to receive any favour from him
or to have any communion with him. Therefore we must be very grave,
humble, and serious, and be reverent in speaking to him, as we are when
we speak to a great man that is much our superior; and, in token of
this, let our words be few, that they may be well chosen, Job ix. 14.
This does not condemn all long prayers; were they not good, the
Pharisees would not have used them for a pretence; Christ prayed all
night; and we are directed to continue in prayer. But it condemns
careless heartless praying, vain repetitions (Matt. vi. 7), repeating
Pater-nosters by tale. Let us speak to God, and of him, in his own
words, words which the scripture teaches; and let our words, words of
our own invention, be few, lest, not speaking by rule, we speak amiss.
(2.) That the multiplying of words in our devotions will make them the
sacrifices of fools, v. 3. As confused dreams, frightful and perplexed,
and such as disturb the sleep, are an evidence of a hurry of business
which fills our head, so many words and hasty ones, used in prayer, are
an evidence of folly reigning in the heart, ignorance of and
unacquaintedness with both God and ourselves, low thoughts of God, and
careless thoughts of our own souls. Even in common conversation a fool
is known by the multitude of words; those that know least talk most
(ch. x. 11), particularly in devotion; there, no doubt, a prating fool
shall fall (Prov. x. 8, 10), shall fall short of acceptance. Those are
fools indeed who think they shall be heard, in prayer, for their much
speaking.
The Obligation of a Vow.
4 When thou vowest a vow unto God, defer not to pay it; for he hath no
pleasure in fools: pay that which thou hast vowed. 5 Better is it
that thou shouldest not vow, than that thou shouldest vow and not pay.
6 Suffer not thy mouth to cause thy flesh to sin; neither say thou
before the angel, that it was an error: wherefore should God be angry
at thy voice, and destroy the work of thine hands? 7 For in the
multitude of dreams and many words there are also divers vanities: but
fear thou God. 8 If thou seest the oppression of the poor, and
violent perverting of judgment and justice in a province, marvel not at
the matter: for he that is higher than the highest regardeth; and there
be higher than they.
Four things we are exhorted to in these verses:--
I. To be conscientious in paying our vows.
1. A vow is a bond upon the soul (Num. xxx. 2), by which we solemnly
oblige ourselves, not only, in general, to do that which we are already
bound to do, but, in some particular instances, to do that to do which
we were not under any antecedent obligation, whether it respects
honouring God or serving the interests of his kingdom among men. When,
under the sense of some affliction (Ps. lxvi. 14), or in the pursuit of
some mercy (1 Sam. i. 11), thou hast vowed such a vow as this unto God,
know that thou hast opened thy mouth unto the Lord and thou canst not
go back; therefore, (1.) Pay it; perform what thou hast promised; bring
to God what thou hast dedicated and devoted to him: Pay that which thou
hast vowed; pay it in full and keep not back any part of the price; pay
it in kind, do not alter it or change it, so the law was, Lev. xxvii.
10. Have we vowed to give our own selves unto the Lord? Let us then be
as good as our word, act in his service, to his glory, and not
sacrilegiously alienate ourselves. (2.) Defer not to pay it. If it be
in the power of thy hands to pay it to-day, leave it not till
to-morrow; do not beg a day, nor put it off to a more convenient
season. By delay the sense of the obligation slackens and cools, and is
in danger of wearing off; we thereby discover a loathness and
backwardness to perform our vow; and qui non est hodie cras minus aptus
erit--he who is not inclined to-day will be averse to-morrow. The
longer it is put off the more difficult it will be to bring ourselves
to it; death may not only prevent the payment, but fetch thee to
judgment, under the guilt of a broken vow, Ps. lxxvi. 11.
2. Two reasons are here given why we should speedily and cheerfully pay
our vows:--(1.) Because otherwise we affront God; we play the fool with
him, as if we designed to put a trick upon him; and God has no pleasure
in fools. More is implied than is expressed; the meaning is, He greatly
abhors such fools and such foolish dealings. Has he need of fools? No;
Be not deceived, God is not mocked, but will surely and severely reckon
with those that thus play fast and loose with him. (2.) Because
otherwise we wrong ourselves, we lose the benefit of the making of the
vow, nay, we incur the penalty for the breach of it; so that it would
have been better a great deal not to have vowed, more safe and more to
our advantage, than to vow and not to pay. Not to have vowed would have
been but an omission, but to vow and not pay incurs the guilt of
treachery and perjury; it is lying to God, Acts v. 4.
II. To be cautious in making our vows. This is necessary in order to
our being conscientious in performing them, v. 6. 1. We must take heed
that we never vow anything that is sinful, or that may be an occasion
of sin, for such a vow is ill-made and must be broken. Suffer not thy
mouth, by such a vow, to cause thy flesh to sin, as Herod's rash
promise caused him to cut off the head of John the Baptist. 2. We must
not vow that which, through the frailty of the flesh, we have reason to
fear we shall not be able to perform, as those that vow a single life
and yet know not how to keep their vow. Hereby, (1.) They shame
themselves; for they are forced to say before the angel, It was an
error, that either they did not mean or did not consider what they
said; and, take it which way you will, it is bad enough. "When thou
hast made a vow, do not seek to evade it, nor find excuses to get clear
of the obligation of it; say not before the priest, who is called the
angel or messenger of the Lord of hosts, that, upon second thoughts,
thou hast changed thy mind, and desirest to be absolved from the
obligation of thy vow; but stick to it, and do not seek a hole to creep
out at." Some by the angel understand the guardian angel which they
suppose to attend every man and to inspect what he does. Others
understand it of Christ, the Angel of the covenant, who is present with
his people in their assemblies, who searches the heart, and cannot be
imposed upon; provoke him not, for God's name is in him, and he is
represented as strict and jealous, Exod. xxiii. 20, 21. (2.) They
expose themselves to the wrath of God, for he is angry at the voice of
those that thus lie unto him with their mouth and flatter him with
their tongue, and is displeased at their dissimulation, and destroys
the works of their hands, that is, blasts their enterprises, and
defeats those purposes which, when they made these vows, they were
seeking to God for the success of. If we treacherously cancel the words
of our mouths, and revoke our vows, God will justly overthrow our
projects, and walk contrary, and at all adventures, with those that
thus walk contrary, and at all adventures with him. It is a snare to a
man, after vows, to make enquiry.
III. To keep up the fear of God, v. 7. Many, of old, pretended to know
the mind of God by dreams, and were so full of them that they almost
made God's people forget his name by their dreams (Jer. xxiii. 25, 26);
and many now perplex themselves with their frightful or odd dreams, or
with other people's dreams, as if they foreboded this or the other
disaster. Those that heed dreams shall have a multitude of them to fill
their heads with; but in them all there are divers vanities, as there
are in many words, and the more if we regard them. "They are but like
the idle impertinent chat of children and fools, and therefore never
heed them; forget them; instead of repeating them lay no stress upon
them, draw no disquieting conclusions from them, but fear thou God;
have an eye to his sovereign dominion, set him before thee, keep
thyself in his love, and be afraid of offending him, and then thou wilt
not disturb thyself with foolish dreams." The way not to be dismayed at
the signs of heaven, nor afraid of the idols of the heathen, is to fear
God as King of nations, Jer. x. 2, 5, 7.
IV. With that to keep down the fear of man, v. 8. "Set God before thee,
and then, if thou seest the oppression of the poor, thou wilt not
marvel at the matter, nor find fault with divine Providence, nor think
the worse of the institution of magistracy, when thou seest the ends of
it thus perverted, nor of religion, when thou seest it will not secure
men from suffering wrong." Observe here, 1. A melancholy sight on
earth, and such as cannot but trouble every good man that has a sense
of justice and a concern for mankind, to see the oppression of the poor
because they are poor and cannot defend themselves, and the violent
perverting of judgment and justice in a province, oppression under
colour of law and backed with power. The kingdom in general may have a
good government, and yet it may so happen that a particular province
may be committed to a bad man, by whose mal-administration justice may
be perverted; so hard it is for the wisest of kings, in giving
preferments, to be sure of their men; they can but redress the
grievance when it appears. 2. A comfortable sight in heaven. When
things look thus dismal we may satisfy ourselves with this, (1.) That,
though oppressors be high, God is above them, and in that very thing
wherein they deal proudly, Exod. xviii. 11. God is higher than the
highest of creatures, than the highest of princes, than the king that
is higher than Agag (Num. xxiv. 7), than the highest angels, the
thrones and dominions of the upper world. God is the Most High over all
the earth, and his glory is above the heavens; before him princes are
worms, the brightest but glow-worms. (2.) That, though oppressors be
secure, God has his eye upon them, takes notice of, and will reckon
for, all their violent perverting of judgment; he regards, not only
sees it but observes it, and keeps it on record, to be called over
again; his eyes are upon their ways. See Job xxiv. 23. (3.) That there
is a world of angels, for there are higher than they, who are employed
by the divine justice for protecting the injured and punishing the
injurious. Sennacherib valued himself highly upon his potent army, but
one angel proved too hard for him and all his forces. Some, by those
that are higher than they understand the great council of the nation,
the presidents to whom the princes of the provinces are accountable
(Dan. vi. 2), the senate that receive complaints against the
proconsuls, the courts above to which appeals are made from the
inferior courts, which are necessary to the good government of a
kingdom. Let it be a check to oppressors that perhaps their superiors
on earth may call them to an account; however, God the Supreme in
heaven will.
The Vanity of Riches.
9 Moreover the profit of the earth is for all: the king himself is
served by the field. 10 He that loveth silver shall not be satisfied
with silver; nor he that loveth abundance with increase: this is also
vanity. 11 When goods increase, they are increased that eat them: and
what good is there to the owners thereof, saving the beholding of them
with their eyes? 12 The sleep of a labouring man is sweet, whether he
eat little or much: but the abundance of the rich will not suffer him
to sleep. 13 There is a sore evil which I have seen under the sun,
namely, riches kept for the owners thereof to their hurt. 14 But
those riches perish by evil travail: and he begetteth a son, and there
is nothing in his hand. 15 As he came forth of his mother's womb,
naked shall he return to go as he came, and shall take nothing of his
labour, which he may carry away in his hand. 16 And this also is a
sore evil, that in all points as he came, so shall he go: and what
profit hath he that hath laboured for the wind? 17 All his days also
he eateth in darkness, and he hath much sorrow and wrath with his
sickness.
Solomon had shown the vanity of pleasure, gaiety, and fine works, of
honour, power, and royal dignity; and there is many a covetous
worldling that will agree with him, and speak as slightly as he does of
these things; but money, he thinks, is a substantial thing, and if he
can but have enough of that he is happy. This is the mistake which
Solomon attacks, and attempts to rectify, in these verses; he shows
that there is as much vanity in great riches, and the lust of the eye
about them, as there is in the lusts of the flesh and the pride of
life, and a man can make himself no more happy by hoarding an estate
than by spending it.
I. He grants that the products of the earth, for the support and
comfort of human life, are valuable things (v. 9): The profit of the
earth is for all. Man's body, being made of the earth, thence has its
maintenance (Job xxviii. 5); and that it has so, and that a barren land
is not made his dwelling (as he has deserved for being rebellious, Ps.
lxviii. 6), is an instance of God's great bounty to him. There is
profit to be got out of the earth, and it is for all; all need it; it
is appointed for all; there is enough for all. It is not only for all
men, but for all the inferior creatures; the same ground brings grass
for the cattle that brings herbs for the service of men. Israel had
bread from heaven, angels' food, but (which is a humbling
consideration) the earth is our storehouse and the beasts are
fellow-commoners with us. The king himself is served of the field, and
would be ill served, would be quite starved, without its products. This
puts a great honour upon the husbandman's calling, that it is the most
necessary of all to the support of man's life. The many have the
benefit of it; the mighty cannot live without it; it is for all; it is
for the king himself. Those that have an abundance of the fruits of the
earth must remember they are for all, and therefore must look upon
themselves but as stewards of their abundance, out of which they must
give to those that need. Dainty meats and soft clothing are only for
some, but the fruit of the earth is for all. And even those that suck
the abundance of the seas (Deut. xxxiii. 19) cannot be without the
fruit of the earth, while those that have a competency of the fruit of
the earth may despise the abundance of the seas.
II. He maintains that the riches that are more than these, that are for
hoarding, not for use, are vain things, and will not make a man easy or
happy. That which our Saviour has said (Luke xii. 15), that a man's
life consists not in the abundance of the things which he possesses, is
what Solomon here undertakes to prove by various arguments.
1. The more men have the more they would have, v. 10. A man may have
but a little silver and be satisfied with it, may know when he has
enough and covet no more. Godliness, with contentment, is great gain. I
have enough, says Jacob; I have all, and abound, says St. Paul: but,
(1.) He that loves silver, and sets his heart upon it, will never think
he has enough, but enlarges his desire as hell (Hab. ii. 5), lays house
to house and field to field (Isa. v. 8), and, like the daughters of the
horse-leech, still cries, Give, give. Natural desires are at rest when
that which is desired is obtained, but corrupt desires are insatiable.
Nature is content with little, grace with less, but lust with nothing.
(2.) He that has silver in abundance, and has it increasing ever so
fast upon him, yet does not find that it yields any solid satisfaction
to his soul. There are bodily desires which silver itself will not
satisfy; if a man be hungry, ingots of silver will do no more to
satisfy his hunger than clods of clay. Much less will worldly abundance
satisfy spiritual desires; he that has ever so much silver covets more,
not only of that, but of something else, something of another nature.
Those that make themselves drudges to the world are spending their
labour for that which satisfies not (Isa. lv. 2), which fills the
belly, but will never fill the soul, Ezek. vii. 19.
2. The more men have the more occasion they have for it, and the more
they have to do with it, so that it is as broad as it is long: When
goods increase, they are increased that eat them, v. 11. The more meat
the more mouths. Does the estate thrive? And does not the family at the
same time grow more numerous and the children grow up to need more? The
more men have the better house they must keep, the more servants they
must employ, the more guests they must entertain, the more they must
give to the poor, and the more they will have hanging on them, for
where the carcase is the eagles will be. What we have more than food
and raiment we have for others; and then what good is there to the
owners themselves, but the pleasure of beholding it with their eyes?
And a poor pleasure it is. An empty speculation is all the difference
between the owners and the sharers; the owner sees that as his own
which those about him enjoy as much of the real benefit of as he; only
he has the satisfaction of doing good to others, which indeed is a
satisfaction to one who believes what Christ said, that it is more
blessed to give than to receive; but to a covetous man, who thinks all
lost that goes beside himself, it is a constant vexation to see others
eat of his increase.
3. The more men have the more care they have about it, which perplexes
them and disturbs their repose, v. 12. Refreshing sleep is as much the
support and comfort of this life as food is. Now, (1.) Those commonly
sleep best that work hard and have but what they work for: The sleep of
the labouring man is sweet, not only because he has tired himself with
his labour, which makes his sleep the more welcome to him and makes him
sleep soundly, but because he has little to fill his head with care
about and so break his sleep. His sleep is sweet, though he eat but
little and have but little to eat, for his weariness rocks him asleep;
and, though he eat much, yet he can sleep well, for his labour gets him
a good digestion. The sleep of the diligent Christian, and his long
sleep, is sweet; for, having spent himself and his time in the service
of God, he can cheerfully return to God and repose in him as his rest.
(2.) Those that have every thing else often fail to secure a good
night's sleep. Either their eyes are held waking or their sleeps are
unquiet and do not refresh them; and it is their abundance that breaks
their sleep and disturbs it, both the abundance of their care (as the
rich man's who, when his ground brought forth plentifully, thought
within himself, What shall I do? Luke xii. 17) and the abundance of
what they eat and drink which overcharges the heart, makes them sick,
and so hinders their repose. Ahasuerus, after a banquet of wine, could
not sleep; and perhaps consciousness of guilt, both in getting and
using what they have, breaks their sleep as much as any thing. But God
gives his beloved sleep.
4. The more men have the more danger they are in both of doing mischief
and of having mischief done them (v. 13): There is an evil, a sore
evil, which Solomon himself had seen under the sun, in this lower
world, this theatre of sin and woe--riches left for the owners thereof
(who have been industrious to hoard them and keep them safely) to their
hurt; they would have been better without them. (1.) Their riches do
them hurt, make them proud, secure, and in love with the world, draw
away their hearts from God and duty, and make it very difficult for
them to enter into the kingdom of heaven, nay, help to shut them out of
it. (2.) They do hurt with their riches, which not only put them into a
capacity of gratifying their own lusts and living luxuriously, but give
them an opportunity of oppressing others and dealing hardly with them.
(3.) Often they sustain hurt by their riches. They would not be envied,
would not be robbed, if they were not rich. It is the fat beast that is
led first to the slaughter. A very rich man (as one observes) has
sometimes been excepted out of a general pardon, both as to life and
estate, merely on account of his vast and overgrown estate; so riches
often take away the life of the owners thereof, Prov. i. 19.
5. The more men have the more they have to lose, and perhaps they may
lose it all, v. 14. Those riches that have been laid up with a great
deal of pains, and kept with a great deal of care, perish by evil
travail, by the very pains and care which they take to secure and
increase them. Many a one has ruined his estate by being
over-solicitous to advance it and make it more, and has lost all by
catching at all. Riches are perishing things, and all our care about
them cannot make them otherwise; they make themselves wings and fly
away. He that thought he should have made his son a gentleman leaves
him a beggar; he begets a son, and brings him up in the prospect of an
estate, but, when he dies, leaves it under a charge of debt as much as
it is worth, so that there is nothing in his hand. This is a common
case; estates that made a great show do not prove what they seemed, but
cheat the heir.
6. How much soever men have when they die, they must leave it all
behind them (v. 15, 16): As he came forth of his mother's womb naked,
so shall he return; only as his friends, when he came naked into the
world, in pity to him, helped him with swaddling-clothes, so, when he
goes out, they help him with grave-clothes, and that is all. See Job i.
21; Ps. xlix. 17. This is urged as a reason why we should be content
with such things as we have, 1 Tim. vi. 7. In respect of the body we
must go as we came; the dust shall return to the earth as it was. But
sad is our case if the soul return as it came, for we were born in sin,
and if we die in sin, unsanctified, we had better never have been born;
and that seems to be the case of the worldling here spoken of, for he
is said to return in all points as he came, as sinful, as miserable,
and much more so. This is a sore evil; he thinks it so whose heart is
glued to the world, that he shall take nothing of his labour which he
may carry away in his hand; his riches will not go with him into
another world nor stand him in any stead there. If we labour in
religion, the grace and comfort we get by that labour we may carry away
in our hearts, and shall be the better for it to eternity; that is meat
that endures. But if we labour only for the world, to fill our hands
with that, we cannot take that away with us; we are born with our hands
griping, but we die with them extended, letting go what we held fast.
So that, upon the whole matter, he may well ask, What profit has he
that has laboured for the wind? Note, Those that labour for the world
labour for the wind, for that which has more sound than substance,
which is uncertain, and always shifting its point, unsatisfying, and
often hurtful, which we cannot hold fast, and which, if we take up with
it as our portion, will no more feed us than the wind, Hos. xii. 1. Men
will see that they have laboured for the wind when at death they find
the profit of their labour is all gone, gone like the wind, they know
not whither.
7. Those that have much, if they set their hearts upon it, have not
only uncomfortable deaths, but uncomfortable lives too, v. 17. This
covetous worldling, that is so bent upon raising an estate, all his
days eats in darkness and much sorrow, and it is his sickness and
wrath; he has not only no pleasure of his estate, nor any enjoyment of
it himself, for he eats the bread of sorrow (Ps. cxxvii. 2), but a
great deal of vexation to see others eat of it. His necessary expenses
make him sick, make him fret, and he seems as if he were angry that
himself and those about him cannot live without meat. As we read the
last clause, it intimates how ill this covetous worldling can bear the
common and unavoidable calamities of human life. When he is in health
he eats in darkness, always dull with care and fear about what he has;
but, if he be sick, he has much sorrow and wrath with his sickness; he
is vexed that his sickness takes him off from his business and hinders
him in his pursuits of the world, vexed that all his wealth will not
give him any ease or relief, but especially terrified with the
apprehensions of death (which his diseases are the harbingers of), of
leaving this world and the things of it behind him, which he has set
his affections upon, and removing to a world he has made no preparation
for. He has not any sorrow after a godly sort, does not sorrow to
repentance, but he has sorrow and wrath, is angry at the providence of
God, angry at his sickness, angry at all about him, fretful and
peevish, which doubles his affliction, which a good man lessens and
lightens by patience and joy in his sickness.
Grateful Enjoyment.
18 Behold that which I have seen: it is good and comely for one to eat
and to drink, and to enjoy the good of all his labour that he taketh
under the sun all the days of his life, which God giveth him: for it is
his portion. 19 Every man also to whom God hath given riches and
wealth, and hath given him power to eat thereof, and to take his
portion, and to rejoice in his labour; this is the gift of God. 20
For he shall not much remember the days of his life; because God
answereth him in the joy of his heart.
Solomon, from the vanity of riches hoarded up, here infers that the
best course we can take is to use well what we have, to serve God with
it, to do good with it, and take the comfort of it to ourselves and our
families; this he had pressed before, ch. ii. 24; iii. 22. Observe, 1.
What it is that is here recommended to us, not to indulge the appetites
of the flesh, or to take up with present pleasures or profits for our
portion, but soberly and moderately to make use of what Providence has
allotted for our comfortable passage through this world. We must not
starve ourselves through covetousness, because we cannot afford
ourselves food convenient, nor through eagerness in our worldly
pursuits, nor through excessive care and grief, but eat and drink what
is fit for us to keep our bodies in good plight for the serving of our
souls in God's service. We must not kill ourselves with labour, and
then leave others to enjoy the good of it, but take the comfort of that
which our hands have laboured for, and that not now and then, but all
the days of our life which God gives us. Life is God's gift, and he has
appointed us the number of the days of our life (Job xiv. 5); let us
therefore spend those days in serving the Lord our God with joyfulness
and gladness of heart. We must not do the business of our calling as a
drudgery, and make ourselves slaves to it, but we must rejoice in our
labour, not grasp at more business than we can go through without
perplexity and disquiet, but take a pleasure in the calling wherein God
has put us, and go on in the business of it with cheerfulness. This it
to rejoice in our labour, whatever it is, as Zebulun in his going out
and Issachar in his tents. 2. What is urged to recommend it to us. (1.)
That it is good and comely to do this. It is well, and it looks well.
Those that cheerfully use what God has given them thereby honour the
giver, answer the intention of the gift, act rationally and generously,
do good in the world, and make what they have turn to the best account,
and this is both their credit and their comfort; it is good and comely;
there is duty and decency in it. (2.) That it is all the good we can
have out of the things of this world: It is our portion, and in doing
thus we take our portion, and make the best of bad. This is our part of
our worldly possession. God must have his part, the poor theirs, and
our families theirs, but this is ours; it is all that falls to our lot
out of them. (3.) That a heart to do thus is such a gift of God's grace
as crowns all the gifts of his providence. If God has given a man
riches and wealth, he completes the favour, and makes that a blessing
indeed, if withal he gives him power to eat thereof, wisdom and grace
to take the good of it and to do good with it. If this is God's gift,
we must covet it earnestly as the best gift relating to our enjoyments
in this world. (4.) That this is the way to make our own lives easy and
to relieve ourselves against the many toils and troubles which our
lives on earth are incident to (v. 20): He shall not much remember the
days of his life, the days of his sorrow and sore travail, his working
days, his weeping days. He shall either forget them or remember them as
waters that pass away; he shall not much lay to heart his crosses, nor
long retain the bitter relish of them, because God answers him in the
joy of his heart, balances all the grievances of his labour with the
joy of it and recompenses him for it by giving him to eat the labour of
his hands. If he does not answer all his desires and expectations, in
the letter of them, yet he answers them with that which is more than
equivalent, in the joy of his heart. A cheerful spirit is a great
blessing; it makes the yoke of our employments easy and the burden of
our afflictions light.
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CHAP. VI.
In this chapter, I. The royal preacher goes on further to show the
vanity of worldly wealth, when men place their happiness in it and are
eager and inordinate in laying it up. Riches, in the hands of a man
that is wise and generous, and good for something, but in the hands of
a sordid, sneaking, covetous miser, they are good for nothing. 1. He
takes an account of the possessions and enjoyments which such a man may
have. He has wealth (ver. 2), he has children to inherit it (ver. 3),
and lives long, ver. 3, 6. 2. He describes his folly in not taking the
comfort of it; he has no power to eat of it, lets strangers devour it,
is never filled with good, and at last has no burial, ver. 2, 3. 3. He
condemns it as an evil, a common evil, vanity, and a disease, ver. 1,
2. 4. He prefers the condition of a still-born child before the
condition of such a one, ver. 3. The still-born child's infelicity is
only negative (ver. 4, 5), but that of the covetous worldling is
positive; he lives a great while to see himself miserable, ver. 6. 5.
He shows the vanity of riches as pertaining only to the body, and
giving no satisfaction to the mind (ver. 7, 8), and of those boundless
desires with which covetous people vex themselves (ver. 9), which, if
they be gratified ever so fully, leave a man but a man still, ver. 10.
II. He concludes this discourse of the vanity of the creature with this
plain inference from the whole, That it is folly to think of making up
a happiness for ourselves in the things of this world, ver. 11, 12. Our
satisfaction must be in another life, not in this.
The Miseries of Covetousness.
1 There is an evil which I have seen under the sun, and it is common
among men: 2 A man to whom God hath given riches, wealth, and honour,
so that he wanteth nothing for his soul of all that he desireth, yet
God giveth him not power to eat thereof, but a stranger eateth it: this
is vanity, and it is an evil disease. 3 If a man beget a hundred
children, and live many years, so that the days of his years be many,
and his soul be not filled with good, and also that he have no burial;
I say, that an untimely birth is better than he. 4 For he cometh in
with vanity, and departeth in darkness, and his name shall be covered
with darkness. 5 Moreover he hath not seen the sun, nor known any
thing: this hath more rest than the other. 6 Yea, though he live a
thousand years twice told, yet hath he seen no good: do not all go to
one place?
Solomon had shown, in the close of the foregoing chapter, how good it
is to make a comfortable use of the gifts of God's providence; now here
he shows the evil of the contrary, having and not using, gathering to
lay up for I know not what contingent emergencies to come, not to lay
out on the most urgent occasions present. This is an evil which Solomon
himself saw under the sun, v. 1. A great deal of evil there is under
the sun. There is a world above the sun where there is no evil, yet God
causes his sun to shine upon the evil as well as upon the good, which
is an aggravation of the evil. God has lighted up a candle for his
servants to work by, but they bury their talent as slothful and
unprofitable, and so waste the light and are unworthy of it. Solomon,
as a king, inspected the manners of his subjects, and took notice of
this evil as a prejudice to the public, who are damaged not only by
men's prodigality on the one hand, but by their penuriousness on the
other. As it is with the blood in the natural body, so it is with the
wealth of the body politic, if, instead of circulating, it stagnates,
it will be of ill consequence. Solomon as a preacher observed the evils
that were done that he might reprove them and warn people against them.
This evil was, in his days, common, and yet then there was great plenty
of silver and gold, which, one would think, should have made people
less fond of riches; the times also were peaceable, nor was there any
prospect of trouble, which to some is a temptation to hoard. But no
providence will of itself, unless the grace of God work with it, cure
the corrupt affection that is in the carnal mind to the world and the
things of it; nay, when riches increase we are most apt to set our
hearts upon them. Now concerning this miser observe,
I. The abundant reason he has to serve God with joyfulness and gladness
of heart; how well God has done for him.
1. He has given him riches, wealth, and honour, v. 2. Note, (1.) Riches
and wealth commonly gain people honour among men. Though it be but an
image, if it be a golden image, all people, nations, and languages,
will fall down and worship it. (2.) Riches, wealth, and honour, are
God's gifts, the gifts of his providence, and not given, as his rain
and sunshine, alike to all, but to some, and not to others, as God sees
fit. (3.) Yet they are given to many that do not make a good use of
them, to many to whom God does not give wisdom and grace to take the
comfort of them and serve God with them. The gifts of common providence
are bestowed on many to whom are denied the gifts of a special grace,
without which the gifts of providence often do more hurt than good.
2. He wants nothing for his soul of all that he desires. Providence has
been so liberal to him that he has as much as heart could wish, and
more, Ps. lxxiii. 7. He does not desire grace for his soul, the better
part; all he desires is enough to gratify the sensual appetite, and
that he has; his belly is filled with these hidden treasures, Ps. xvii.
14.
3. He is supposed to have a numerous family, to beget a hundred
children, which are the stay and strength of his house and as a quiver
full of arrows to him, which are the honour and credit of his house,
and in whom he has the prospect of having his name built up and having
all the immortality this world can give him. They are full of children
(Ps. xvii. 14), while many of God's people are written childless and
stripped of all.
4. To complete his happiness, he is supposed to live many years, or
rather many days, for our life is to be reckoned rather by days than
years: The days of his years are many, and so healthful is his
constitution, and so slowly does age creep upon him, that they are
likely to be many more. Nay, he is supposed to live a thousand years
(which no man, that we know of, ever did), nay, a thousand years twice
told, a small part of which time, one would think, were enough to
convince men, by their own experience, of the folly both of those that
expect to find all good in worldly wealth, and of those that expect to
find any good in it but in using it.
II. The little heart he has to use this which God gives him, for the
ends and purposes for which it was given him. This is his fault and
folly that he renders not again according to the benefit done unto him,
and serves not the Lord God his benefactor, with joyfulness and
gladness of heart, in the abundance of all things. In the day of
prosperity he is not joyful. Tristis es, et felix?--Art thou happy, yet
sad? See his folly: 1. He cannot find in his heart to take the comfort
of what he has himself. He has meat before him; he has wherewith to
maintain himself and his family comfortably, but he has not power to
eat thereof. His sordid niggardly temper will not suffer him to lay it
out, no, not upon himself, no, not upon that which is most necessary
for himself. He has not power to reason himself out of this absurdity,
to conquer his covetous humour. He is weak indeed, who has not power to
use what God gives him, for God gives him not that power, but withholds
it from him, to punish him for his other abuses of his wealth. Because
he has not the will to serve God with it, God denies him the power to
serve himself with it. 2. He suffers those to prey upon him that he is
under no obligation to: A stranger eateth it. This is the common fate
of misers; they will not trust their own children perhaps, but
retainers and hangers-on, that have the art of wheedling, insinuate
themselves into them, and find ways of devouring what they have, or
getting it to be left to them by their wills. God orders it so that a
stranger eats it. Strangers devour his strength, Hos. vii. 9; Prov. v.
10. This may be well called vanity, and an evil disease. What we have
we have in vain if we do not use it; and that temper of mind is
certainly a most wretched distemper which keeps us from using it. Our
worst diseases are those that arise from the corruption of our own
hearts. 3. He deprives himself of the good that he might have had of
his worldly possessions, not only forfeits it, but robs himself of it
and throws it from him: His soul is not filled with good, v. 3. He is
still unsatisfied and uneasy. His hands are filled with riches, his
barns filled, and his bags filled, but his soul is not filled with
good, no, not with that good, for it is still craving more. Nay (v. 6),
he has not seen good; he cannot so much as please his eye, for that is
still looking further and looking with envy on those that have more. He
has not even the sensible good of an estate. Though he looks not beyond
the things that are seen, yet he looks not with any true pleasure even
on them. 4. He has no burial, none agreeable to his rank, no decent
burial, but the burial of an ass. Through the sordidness of his temper
he will not allow himself a fashionable burial, but forbids it, or the
strangers that have eaten him up leave him so poor, at last, that he
has not wherewithal, or those to whom he leaves what he has have so
little esteem for his memory, and are so greedy of what they are to
have from him, that they will not be at the charges of burying him
handsomely, which his own children, if he had left it to them, would
not have grudged him.
III. The preference which the preacher gives to an untimely birth
before him: An untimely birth, a child that is carried from the womb to
the grave, is better than he. Better is the fruit that drops from the
tree before it is ripe than that which is left to hang on till it is
rotten. Job, in his passion, thinks the condition of an untimely birth
better than his when he was in adversity (Job iii. 16); but Solomon
here pronounces it better than the condition of a worldling in his
greatest prosperity, when the world smiles upon him. 1. He grants the
condition of an untimely birth, upon many accounts, to be very sad (v.
4, 5): He comes in with vanity (for, as to this world, he that is born
and dies immediately was born in vain), and he departs in darkness;
little or no notice is taken of him; being an abortive, he has no name,
or, if he had, it would soon be forgotten and buried in oblivion; it
would be covered with darkness, as the body is with the earth. Nay (v.
5), he has not seen the sun, but from the darkness of the womb he is
hurried immediately to that of the grave, and, which is worse than not
being known to any, he has not known any thing, and therefore has come
short of that which is the greatest pleasure and honour of man. Those
that live in wilful ignorance, and know nothing to purpose, are no
better than an untimely birth that has not seen the sun nor known any
thing. 2. Yet he prefers it before that of a covetous miser. This
untimely birth has more rest than the other, for this has some rest,
but the other has none; this has no trouble and disquiet, but the other
is in perpetual agitation, and has nothing but trouble, trouble of his
own making. The shorter the life is the longer the rest; and the fewer
the days, and the less we have to do with this troublesome world, the
less trouble we know.
'Tis better die a child at four,
Than live, and die so at fourscore.
The reason he gives why this has more rest is because all go to one
place to rest in, and this is sooner at his rest, v. 6. He that lives a
thousand years goes to the same place with the child that does not live
an hour, ch. iii. 20. The grave is the place we shall all meet in.
Whatever differences there may be in men's condition in this world,
they must all die, are all under the same sentence, and, to outward
appearance, their deaths are alike. The grave is to one, as well as
another, a land of silence, of darkness, of separation from the living,
and a sleeping-place. It is the common rendezvous of rich and poor,
honourable and mean, learned and unlearned; the short-lived and
long-lived meet in the grave, only one rides post thither, the other
goes by a slower conveyance; the dust of both mingles, and lies
undistinguished.
The Insatiableness of Desire.
7 All the labour of man is for his mouth, and yet the appetite is not
filled. 8 For what hath the wise more than the fool? what hath the
poor, that knoweth to walk before the living? 9 Better is the sight
of the eyes than the wandering of the desire: this is also vanity and
vexation of spirit. 10 That which hath been is named already, and it
is known that it is man: neither may he contend with him that is
mightier than he.
The preacher here further shows the vanity and folly of heaping up
worldly wealth and expecting happiness in it.
I. How much soever we toil about the world, and get out of it, we can
have for ourselves no more than a maintenance (v. 7): All the labour of
man is for his mouth, which craves it of him (Prov. xvi. 26); it is but
food and raiment; what is more others have, not we; it is all for the
mouth. Meats are but for the belly and the belly for meats; there is
nothing for the head and heart, nothing to nourish or enrich the soul.
A little will serve to sustain us comfortably and a great deal can do
no more.
II. Those that have ever so much are still craving; let a man labour
ever so much for his mouth, yet the appetite is not filled. 1. Natural
desires are still returning, still pressing; a man may be feasted
to-day and yet hungry to-morrow. 2. Worldly sinful desires are
insatiable, ch. v. 10. Wealth to a worldling is like drink to one in a
dropsy, which does but increase the thirst. Some read the whole verse
thus: Though all a man's labour fall out to his own mind (ori ejus
obveniat--so as to correspond with his views, Juv.), just as himself
would have it, yet his desire is not satisfied, still he has a mind to
something more. 3. The desires of the soul find nothing in the wealth
of the world to give them any satisfaction. The soul is not filled, so
the word is. When God gave Israel their request he sent leanness into
their souls, Ps. cvi. 15. He was a fool who, when his barns were full,
said, Soul, take thine ease.
III. A fool may have as much worldly wealth, and may enjoy as much of
the pleasure of it, as a wise man; nay, and perhaps not be so sensible
of the vexation of it: What has the wise more than the fool? v. 8.
Perhaps he has not so good an estate, so good a trade, nor such good
preferment as the fool has. Nay, suppose them to be equal in their
possessions, what can a wise man, a scholar, a wit, a politician,
squeeze out of his estate more than needful supplies? and a half-witted
man may do this. A fool can fare as well and relish it, can dress as
well, and make as good a figure in any public appearance, as a wise
man; so that if there were not pleasures and honour peculiar to the
mind, which the wise man has more than the fool, as to this world they
would be upon a level.
IV. Even a poor man, who has business, and is discreet, diligent, and
dexterous, in the management of it, may get as comfortably through this
world as he that is loaded with an overgrown estate. Consider what the
poor has less than the rich, if he but knows to walk before the living,
knows how to conduct himself decently, and do his duty to all, how to
get an honest livelihood by his labour, how to spend his time well and
improve his opportunities. What has he? Why, he is better beloved and
more respected among his neighbours, and has a better interest than
many a rich man that is griping and haughty. What has he? Why he has as
much of the comfort of this life, has food and raiment, and is
therewith content, and so is as truly rich as he that has abundance.
V. The enjoyment of what we have cannot but be acknowledged more
rational than a greedy grasping at more (v. 9): Better is the sight of
the eyes, making the best of that which is present, than the wandering
of the desire, the uneasy walking of the soul after things at a
distance, and the affecting of a variety of imaginary satisfactions. He
is much happier that is always content, though he has ever so little,
than he that is always coveting, though he has ever so much. We cannot
say, Better is the sight of the eyes than the fixing of the desire upon
God, and the resting of the soul in him; it is better to live by faith
in things to come than to live by sense, which dwells only upon present
things; but better is the sight of the eyes than the roving of the
desire after the world, and the things of it, than which nothing is
more uncertain nor more unsatisfying at the best. This wandering of the
desire is vanity and vexation of spirit. It is vanity at the best; if
what is desired, be obtained, it proves not what we promised ourselves
from it, but commonly the wandering desire is crossed and disappointed,
and then it turns to vexation of spirit.
VI. Our lot, whatever it is, is that which is appointed us by the
counsel of God, which cannot be altered, and it is therefore our wisdom
to reconcile ourselves to it and cheerfully to acquiesce in it (v. 10):
That which has been, or (as some read it) that which is, and so
likewise that which shall be, is named already; it is already
determined in the divine foreknowledge, and all our care and pains
cannot make it otherwise than as it is fixed. Jacta est alea--The die
is cast. It is therefore folly to quarrel with that which will be as it
is, and wisdom to make a virtue of necessity. We shall have what
pleases God, and let that please us.
VII. Whatever we attain to in this world, still we are but men, and the
greatest possessions and preferments cannot set us above the common
accidents of human life: That which has been, and is, that busy animal
that makes such a stir and such a noise in the world, is named already.
He that made him gave him his name, and it is known that it is man;
that is his name by which he must know himself, and it is a humbling
name, Gen. v. 2. He called their name Adam; and all theirs have the
same character, red earth. Though a man could make himself master of
all the treasures of kings and provinces, yet he is a man still, mean,
mutable, and mortal, and may at any time be involved in the calamities
that are common to men. It is good for rich and great men to know and
consider that they are but men, Ps. ix. 20. It is known that they are
but men; let them put what face they will upon it, and, like the king
of Tyre, set their heart as the heart of God, yet the Egyptians are
men, and not gods, and it is known that they are so.
VIII. How far soever our desires wander, and how closely soever our
endeavours keep pace with them, we cannot strive with the divine
Providence, but must submit to the disposals of it, whether we will or
no. If it is man, he may not contend with him that is mightier than he.
It is presumption to arraign God's proceedings, and to charge him with
folly or iniquity; nor is it to any purpose to complain of him, for he
is in one mind and who can turn him? Elihu pacifies Job with this
incontest able principle, That God is greater than man (Job xxxiii. 12)
and therefore man may not contend with him, nor resist his judgments,
when they come with commission. A man cannot with the greatest riches
make his part good against the arrests of sickness or death, but must
yield to his fate.
The Insatiableness of Desire.
11 Seeing there be many things that increase vanity, what is man the
better? 12 For who knoweth what is good for man in this life, all the
days of his vain life which he spendeth as a shadow? for who can tell a
man what shall be after him under the sun?
Here, 1. Solomon lays down his conclusion which he had undertaken to
prove, as that which was fully confirmed by the foregoing discourse:
There be many things that increase vanity; the life of man is vain, at
the best, and there are abundance of accidents that concur to make it
more so; even that which pretends to increase the vanity and make it
more vexatious. 2. He draws some inferences from it, which serve
further to evince the truth of it. (1.) That a man is never the nearer
to true happiness for the abundance that he has in this world: What is
man the better for his wealth and pleasure, his honour and preferment?
What remains to man? What residuum has he, what overplus, what real
advantage, when he comes to balance his accounts? Nothing that will do
him any good or turn to account. (2.) That we do not know what to wish
for, because that which we promise ourselves most satisfaction in often
proves most vexatious to us: Who knows what is good for a man in this
life, where every thing is vanity, and any thing, even that which we
most covet, may prove a calamity to us? Thoughtful people are in care
to do every thing for the best, if they knew it; but as it is an
instance of the corruption of our hearts that we are apt to desire that
as good for us which is really hurtful, as children that cry for knives
to cut their fingers with, so is it an instance of the vanity of this
world that what, according to all probable conjectures, seems to be for
the best, often proves otherwise; such is our shortsightedness
concerning the issues and events of things, and such broken reeds are
all our creature-confidences. We know not how to advise others for the
best, nor how to act ourselves, because that which we apprehend likely
to be for our welfare may become a trap. (3.) That therefore our life
upon earth is what we have no reason to take any great complacency in,
or to be confident of the continuance of. It is to be reckoned by days;
it is but a vain life, and we spend it as a shadow, so little is there
in it substantial, so fleeting, so uncertain, so transitory is it, and
so little in it to be fond of or to be depended on. If all the comforts
of life be vanity, life itself can have no great reality in it to
constitute a happiness for us. (4.) That our expectations from this
world are as uncertain and deceitful as our enjoyments are. Since every
thing is vanity, Who can tell a man what shall be after him under the
sun? He can no more please himself with the hopes of what shall be
after him, to his children and family, than with the relish of what is
with him, since he can neither foresee himself, nor can any one else
foretel to him, what shall be after him. Nor shall he have any
intelligence sent him of it when he is gone. His sons come to honour,
and he knows it not. So that, look which way we will, Vanity of vanity,
all is vanity.
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CHAP. VII.
Solomon had given many proofs and instances of the vanity of this world
and the things of it; now, in this chapter, I. He recommends to us some
good means proper to be used for the redress of these grievances and
the arming of ourselves against the mischief we are in danger of from
them, that we may make the best of the bad, as 1. Care of our
reputation, ver. 1. 2. Seriousness, ver. 2-6. 3. Calmness of spirit,
ver. 7-10. 4. Prudence in the management of all our affairs, ver. 11,
12. 5. Submission to the will of God in all events, accommodating
ourselves to every condition, ver. 13-15. 6. A conscientious avoiding
of all dangerous extremes, ver. 16-18. 7. Mildness and tenderness
towards those that have been injurious to us, ver. 19-22. In short, the
best way to save ourselves from the vexation which the vanity of the
world creates us is to keep our temper and to maintain a strict
government of our passions. II. He laments his own iniquity, as that
which was more vexatious than any of these vanities, that mystery of
iniquity, the having of many wives, by which he was drawn away from God
and his duty, ver. 23-29.
The Value of a Good Name.
1 A good name is better than precious ointment; and the day of death
than the day of one's birth. 2 It is better to go to the house of
mourning, than to go to the house of feasting: for that is the end of
all men; and the living will lay it to his heart. 3 Sorrow is better
than laughter: for by the sadness of the countenance the heart is made
better. 4 The heart of the wise is in the house of mourning; but the
heart of fools is in the house of mirth. 5 It is better to hear the
rebuke of the wise, than for a man to hear the song of fools. 6 For
as the crackling of thorns under a pot, so is the laughter of the fool:
this also is vanity.
In these verses Solomon lays down some great truths which seem
paradoxes to the unthinking part, that is, the far greatest part, of
mankind.
I. That the honour of virtue is really more valuable and desirable than
all the wealth and pleasure in this world (v. 1): A good name is before
good ointment (so it may be read); it is preferable to it, and will be
rather chosen by all that are wise. Good ointment is here put for all
the profits of the earth (among the products of which oil was reckoned
one of the most valuable), for all the delights of sense (for ointment
and perfume which rejoice the heart, and it is called the oil of
gladness), nay, and for the highest titles of honour with which men are
dignified, for kings are anointed. A good name is better than all
riches (Prov. xxi. 1), that is, a name for wisdom and goodness with
those that are wise and good--the memory of the just; this is a good
that will bring a more grateful pleasure to the mind, will give a man a
larger opportunity of usefulness, and will go further, and last longer,
than the most precious box of ointment; for Christ paid Mary for her
ointment with a good name, a name in the gospels (Matt. xxvi. 13), and
we are sure he always pays with advantage.
II. That, all things considered, our going out of the world is a great
kindness to us than our coming into the world was: The day of death is
preferable to the birth-day; though, as to others, there was joy when a
child was born into the world, and where there is death there is
lamentation, yet, as to ourselves, if we have lived so as to merit a
good name, the day of our death, which will put a period to our cares,
and toils, and sorrows, and remove us to rest, and joy, and eternal
satisfaction, is better than the day of our birth, which ushered us
into a world of so much sin and trouble, vanity and vexation. We were
born to uncertainty, but a good man does not die at uncertainty. The
day of our birth clogged our souls with the burden of the flesh, but
the day of our death will set them at liberty from that burden.
III. That it will do us more good to go to a funeral than to go to a
festival (v. 2): It is better to go to the house of mourning, and there
weep with those that weep, than to go to the house of feasting, to a
wedding, or a wake, there to rejoice with those that do rejoice. It
will do us more good, and make better impressions upon us. We may
lawfully go to both, as there is occasion. Our Saviour both feasted at
the wedding of his friend in Cana and wept at the grave of his friend
in Bethany; and we may possibly glorify God, and do good, and get good,
in the house of feasting; but, considering how apt we are to be vain
and frothy, proud and secure, and indulgent of the flesh, it is better
for us to go to the house of mourning, not to see the pomp of the
funeral, but to share in the sorrow of it, and to learn good lessons,
both from the dead, who is going thence to his long home, and from the
mourners, who go about the streets.
1. The uses to be gathered from the house of mourning are, (1.) By way
of information: That is the end of all men. It is the end of man as to
this world, a final period to his state here; he shall return no more
to his house. It is the end of all men; all have sinned and therefore
death passes upon all. We must thus be left by our friends, as the
mourners are, and thus leave, as the dead do. What is the lot of others
will be ours; the cup is going round, and it will come to our turn to
pledge it shortly. (2.) By way of admonition: The living will lay it to
his heart. Will they? It were well if they would. Those that are
spiritually alive will lay it to heart, and, as for all the survivors,
one would think they should; it is their own fault if they do not, for
nothing is more easy and natural than by the death of others to be put
in mind of our own. Some perhaps will lay that to heart, and consider
their latter end, who would not lay a good sermon to heart.
2. For the further proof of this (v. 4) he makes it the character, (1.)
Of a wise man that his heart is in the house of mourning; he is much
conversant with mournful subjects, and this is both an evidence and a
furtherance of his wisdom. The house of mourning is the wise man's
school, where he has learned many a good lesson, and there, where he is
serious, he is in his element. When he is in the house of mourning his
heart is there to improve the spectacles of mortality that are
presented to him; nay, when he is in the house of feasting, his heart
is in the house of mourning, by way of sympathy with those that are in
sorrow. (2.) It is the character of a fool that his heart is in the
house of mirth; his heart is all upon it to be merry and jovial; his
whole delight is in sport and gaiety, in merry stories, merry songs,
and merry company, merry days and merry nights. If he be at any time in
the house of mourning, he is under a restraint; his heart at the same
time is in the house of mirth; this is his folly, and helps to make him
more and more foolish.
IV. That gravity and seriousness better become us, and are better for
us, than mirth and jollity, v. 3. The common proverb says, "An ounce of
mirth is worth a pound of sorrow;" but the preacher teaches us a
contrary lesson: Sorrow is better than laughter, more agreeable to our
present state, where we are daily sinning and suffering ourselves, more
or less, and daily seeing the sins and sufferings of others. While we
are in a vale of tears, we should conform to the temper of the climate.
It is also more for our advantage; for, by the sadness that appears in
the countenance, the heart is often made better. Note, 1. That is best
for us which is best for our souls, by which the heart is made better,
though it be unpleasing to sense. 2. Sadness is often a happy means of
seriousness, and that affliction which is impairing to the health,
estate, and family, may be improving to the mind, and make such
impressions upon that as may alter its temper very much for the better,
may make it humble and meek, loose from the world, penitent for sin,
and careful of duty. Vexatio dat intellectum--Vexation sharpens the
intellect. Periissem nisi periissem--I should have perished if I had
not been made wretched. It will follow, on the contrary, that by the
mirth and frolicsomeness of the countenance the heart is made worse,
more vain, carnal, sensual, and secure, more in love with the world and
more estranged from God and spiritual things (Job xxi. 12, 14), till it
become utterly unconcerned in the afflictions of Joseph, as those Amos
vi. 5, 6, and the king and Haman, Esth. iii. 15.
V. That it is much better for us to have our corruptions mortified by
the rebuke of the wise than to have them gratified by the song of
fools, v. 5. Many that would be very well pleased to hear the
information of the wise, and much more to have their commendations and
consolations, yet do not care for hearing their rebukes, that is, care
not for being told of their faults, though ever so wisely; but therein
they are no friends to themselves, for reproofs of instruction are the
way of life (Prov. vi. 23), and, though they be not so pleasant as the
song of fools, they are more wholesome. To hear, not only with
patience, but with pleasure, the rebuke of the wise, is a sign and
means of wisdom; but to be fond of the song of fools is a sign that the
mind is vain and is the way to make it more so. And what an absurd
thing is it for a man to dote so much upon such a transient pleasure as
the laughter of a fool is, which may fitly be compared to the burning
of thorns under a pot, which makes a great noise and a great blaze, for
a little while, but is gone presently, scatters its ashes, and
contributes scarcely any thing to the production of a boiling heat, for
that requires a constant fire! The laughter of a fool is noisy and
flashy, and is not an instance of true joy. This is also vanity; it
deceives men to their destruction, for the end of that mirth is
heaviness. Our blessed Saviour has read us our doom: Blessed are you
that weep now, for you shall laugh; woe to you that laugh now, for you
shall mourn and weep, Luke vi. 21, 25.
Scenes of Mourning and of Joy.
7 Surely oppression maketh a wise man mad; and a gift destroyeth the
heart. 8 Better is the end of a thing than the beginning thereof: and
the patient in spirit is better than the proud in spirit. 9 Be not
hasty in thy spirit to be angry: for anger resteth in the bosom of
fools. 10 Say not thou, What is the cause that the former days were
better than these? for thou dost not enquire wisely concerning this.
Solomon had often complained before of the oppressions which he saw
under the sun, which gave occasion for many melancholy speculations and
were a great discouragement to virtue and piety. Now here,
I. He grants the temptation to be strong (v. 7): Surely it is often too
true that oppression makes a wise man mad. If a wise man be much and
long oppressed, he is very apt to speak and act unlike himself, to lay
the reins on the neck of his passions, and break out into indecent
complaints against God and man, or to make use of unlawful
dishonourable means of relieving himself. The righteous, when the rod
of the wicked rests long on their lot, are in danger of putting forth
their hands to iniquity, Ps. cxxv. 3. When even wise men have
unreasonable hardships put upon them they have much ado to keep their
temper and to keep their place. It destroys the heart of a gift (so the
latter clause may be read); even the generous heart that is ready to
give gifts, and a gracious heart that is endowed with many excellent
gifts, is destroyed by being oppressed. We should therefore make great
allowances to those that are abused and ill-dealt with, and not be
severe in our censures of them, though they do not act so discreetly as
they should; we know not what we should do if it were our own case.
II. He argues against it. Let us not fret at the power and success of
oppressors, nor be envious at them, for, 1. The character of oppressors
is very bad, so some understand v. 7. If he that had the reputation of
a wise man becomes an oppressor, he becomes a madman; his reason has
departed from him; he is no better than a roaring lion and a ranging
bear, and the gifts, the bribes, he takes, the gains he seems to reap
by his oppressions, do but destroy his heart and quite extinguish the
poor remains of sense and virtue in him, and therefore he is rather to
be pitied than envied; let him alone, and he will act so foolishly, and
drive so furiously, that in a little time he will ruin himself. 2. The
issue, at length, will be good: Better is the end of a thing than the
beginning thereof. By faith see what the end will be, and with patience
expect it. When proud men begin to oppress their poor honest neighbours
they think their power will bear them out in it; they doubt not but to
carry the day, and gain the point. But it will prove better in the end
than it seemed at the beginning; their power will be broken, their
wealth gotten by oppression will be wasted and gone, they will be
humbled and brought down, and reckoned with for their injustice, and
oppressed innocency will be both relieved and recompensed. Better was
the end of Moses's treaty with Pharaoh, that proud oppressor, when
Israel was brought forth with triumph, than the beginning of it, when
the tale of bricks was doubled, and every thing looked discouraging.
III. He arms us against it with some necessary directions. If we would
not be driven mad by oppression, but preserve the possession of our own
souls,
1. We must be clothed with humility; for the proud in spirit are those
that cannot bear to be trampled upon, but grow outrageous, and fret
themselves, when they are hardly bestead. That will break a proud man's
heart, which will not break a humble man's sleep. Mortify pride,
therefore, and a lowly spirit will easily be reconciled to a low
condition.
2. We must put on patience, bearing patience, to submit to the will of
God in the affliction, and waiting patience, to expect the issue in
God's due time. The patient in spirit are here opposed to the proud in
spirit, for where there is humility there will be patience. Those will
be thankful for any thing who own they deserve nothing at God's hand,
and the patient are said to be better than the proud; they are more
easy to themselves, more acceptable to others, and more likely to see a
good issue of their troubles.
3. We must govern our passion with wisdom and grace (v. 9): Be not
hasty in thy spirit to be angry; those that are hasty in their
expectations, and cannot brook delays, are apt to be angry if they be
not immediately gratified. "Be not angry at proud oppressors, or any
that are the instruments of your trouble." (1.) "Be not soon angry, not
quick in apprehending an affront and resenting it, nor forward to
express your resentments of it." (2.) "Be not long angry;" for though
anger may come into the bosom of a wise man, and pass through it as a
wayfaring man, it rests only in the bosom of fools; there it resides,
there it remains, there it has the innermost and uppermost place, there
it is hugged as that which is dear, and laid in the bosom, and not
easily parted with. He therefore that would approve himself so wise as
not to give place to the devil, must not let the sun go down upon his
wrath, Eph. iv. 26, 27.
4. We must make the best of that which is (v. 10): "Take it not for
granted that the former days were better than these, nor enquire what
is the cause that they were so, for therein thou dost not enquire
wisely, since thou enquirest into the reason of the thing before thou
art sure that the thing itself is true; and, besides, thou art so much
a stranger to the times past, and such an incompetent judge even of the
present times, that thou canst not expect a satisfactory answer to the
enquiry, and therefore thou dost not enquire wisely; nay, the
supposition is a foolish reflection upon the providence of God in the
government of the world." Note, (1.) It is folly to complain of the
badness of our own times when we have more reason to complain of the
badness of our own hearts (if men's hearts were better, the times would
mend) and when we have more reason to be thankful that they are not
worse, but that even in the worst of times we enjoy many mercies, which
help to make them not only tolerable, but comfortable. (2.) It is folly
to cry up the goodness of former times, so as to derogate from the
mercy of God to us in our own times; as if former ages had not the same
things to complain of that we have, or if perhaps, in some respects,
they had not, yet as if God had been unjust and unkind to us in casting
our lot in an iron age, compared with the golden ages that went before
us; this arises from nothing but fretfulness and discontent, and an
aptness to pick quarrels with God himself. We are not to think there is
any universal decay in nature, or degeneracy in morals. God has been
always good, and men always bad; and if, in some respects, the times
are now worse than they have been, perhaps in other respects they are
better.
The Advantages of Wisdom.
11 Wisdom is good with an inheritance: and by it there is profit to
them that see the sun. 12 For wisdom is a defence, and money is a
defence: but the excellency of knowledge is, that wisdom giveth life to
them that have it. 13 Consider the work of God: for who can make that
straight, which he hath made crooked? 14 In the day of prosperity be
joyful, but in the day of adversity consider: God also hath set the one
over against the other, to the end that man should find nothing after
him. 15 All things have I seen in the days of my vanity: there is a
just man that perisheth in his righteousness, and there is a wicked man
that prolongeth his life in his wickedness. 16 Be not righteous over
much; neither make thyself over wise: why shouldest thou destroy
thyself? 17 Be not over much wicked, neither be thou foolish: why
shouldest thou die before thy time? 18 It is good that thou shouldest
take hold of this; yea, also from this withdraw not thine hand: for he
that feareth God shall come forth of them all. 19 Wisdom
strengtheneth the wise more than ten mighty men which are in the city.
20 For there is not a just man upon earth, that doeth good, and
sinneth not. 21 Also take no heed unto all words that are spoken;
lest thou hear thy servant curse thee: 22 For oftentimes also thine
own heart knoweth that thou thyself likewise hast cursed others.
Solomon, in these verses, recommends wisdom to us as the best antidote
against those distempers of mind which we are liable to, by reason of
the vanity and vexation of spirit that there are in the things of this
world. Here are some of the praises and the precepts of wisdom.
I. The praises of wisdom. Many things are here said in its
commendation, to engage us to get and retain wisdom. 1. Wisdom is
necessary to the right managing and improving of our worldly
possessions: Wisdom is good with an inheritance, that is, an
inheritance is good for little without wisdom. Though a man have a
great estate, though it come easily to him, by descent from his
ancestors, if he have not wisdom to use it for the end for which he has
it, he had better have been without it. Wisdom is not only good for the
poor, to make them content and easy, but it is good for the rich too,
good with riches to keep a man from getting hurt by them, and to enable
a man to do good with them. Wisdom is good of itself, and makes a man
useful; but, if he have a good estate with it, that will put him into a
greater capacity of being useful, and with his wealth he may be more
serviceable to his generation than he could have been without it; he
will also make friends to himself, Luke xvi. 9. Wisdom is as good as an
inheritance, yea, better too (so the margin reads it); it is more our
own, more our honour, will make us greater blessings, will remain
longer with us, and turn to a better account. 2. It is of great
advantage to us throughout the whole course of our passage through this
world: By it there is real profit to those that see the sun, both to
those that have it and to their contemporaries. It is pleasant to see
the sun (ch. xi. 7), but that pleasure is not comparable to the
pleasure of wisdom. The light of this world is an advantage to us in
doing the business of this world (John xi. 9); but to those that have
that advantage, unless withal they have wisdom wherewith to manage
their business, that advantage is worth little to them. The clearness
of the eye of the understanding is of greater use to us than bodily
eye-sight. 3. It contributes much more to our safety, and is a shelter
to us from the storms of trouble and its scorching heat; it is a shadow
(so the word is), as the shadow of a great rock in a weary land. Wisdom
is a defence, and money (that is, as money) is a defence. As a rich man
makes his wealth, so a wise man makes his wisdom, a strong city. In the
shadow of wisdom (so the words run) and in the shadow of money there is
safety. He puts wisdom and money together, to confirm what he had said
before, that wisdom is good with an inheritance. Wisdom is as a wall,
and money may serve as a thorn hedge, which protects the field. 4. It
is joy and true happiness to a man. This is the excellency of
knowledge, divine knowledge, not only above money, but above wisdom
too, human wisdom, the wisdom of this world, that it gives life to
those that have it. The fear of the Lord, that is wisdom, and that is
life; it prolongs life. Men's wealth exposes their lives, but their
wisdom protects them. Nay, whereas wealth will not lengthen out the
natural life, true wisdom will give spiritual life, the earnest of
eternal life; so much better is it to get wisdom than gold. 5. It will
put strength into a man, and be his stay and support (v. 19): Wisdom
strengthens the wise, strengthens their spirits, and makes them bold
and resolute, by keeping them always on sure grounds. It strengthens
their interest, and gains them friends and reputation. It strengthens
them for their services under their sufferings, and against the attacks
that are made upon them, more than ten mighty men, great commanders,
strengthen the city. Those that are truly wise and good are taken under
God's protection, and are safer there than if ten of the mightiest men
in the city, men of the greatest power and interest, should undertake
to secure them, and become their patrons.
II. Some of the precepts of wisdom, that wisdom which will be of so
much advantage to us.
1. We must have an eye to God and to his hand in every thing that
befals us (v. 13): Consider the work of God. To silence our complaints
concerning cross events, let us consider the hand of God in them and
not open our mouths against that which is his doing; let us look upon
the disposal of our condition and all the circumstances of it as the
work of God, and consider it as the product of his eternal counsel,
which is fulfilled in every thing that befals us. Consider that every
work of God is wise, just, and good, and there is an admirable beauty
and harmony in his works, and all will appear at last to have been for
the best. Let us therefore give him the glory of all his works
concerning us, and study to answer his designs in them. Consider the
work of God as that which we cannot make any alteration of. Who can
make that straight which he has made crooked? Who can change the nature
of things from what is settled by the God of nature? If he speak
trouble, who can make peace? And, if he hedge up the way with thorns,
who can get forward? If desolating judgments go forth with commission,
who can put a stop to them? Since therefore we cannot mend God's work,
we ought to make the best of it.
2. We must accommodate ourselves to the various dispensations of
Providence that respect us, and do the work and duty of the day in its
day, v. 14. Observe, (1.) How the appointments and events of Providence
are counterchanged. In this world, at the same time, some are in
prosperity, others are in adversity; the same persons at one time are
in great prosperity, at another time in great adversity; nay, one event
prosperous, and another grievous, may occur to the same person at the
same time. Both come from the hand of God; out of his mouth both evil
and good proceed (Isa. xiv. 7), and he has set the one over against the
other, so that there is a very short and easy passage between them, and
they are a foil to each other. Day and night, summer and winter, are
set the one over against the other, that in prosperity we may rejoice
as though we rejoiced not, and in adversity may weep as though we wept
not, for we may plainly see the one from the other and quickly exchange
the one for the other; and it is to the end that man may find nothing
after him, that he may not be at any certainty concerning future events
or the continuance of the present scene, but may live in a dependence
upon Providence and be ready for whatever happens. Or that man may find
nothing in the work of God which he can pretend to amend. (2.) How we
must comply with the will of God in events of both kinds. Our religion,
in general, must be the same in all conditions, but the particular
instances and exercises of it must vary, as our outward condition does,
that we may walk after the Lord. [1.] In a day of prosperity (and it is
but a day), we must be joyful, be in good, be doing good, and getting
good, maintain a holy cheerfulness, and serve the Lord with gladness of
heart in the abundance of all things. "When the world smiles, rejoice
in God, and praise him, and let the joy of the Lord be thy strength."
[2.] In a day of adversity (and that is but a day too) consider. Times
of affliction are proper times for consideration, then God calls to
consider (Hag. i. 5), then, if ever, we are disposed to it, and no good
will be gotten by the affliction without it. We cannot answer God's end
in afflicting us unless we consider why and wherefore he contends with
us. And consideration is necessary also to our comfort and support
under our afflictions.
3. We must not be offended at the greatest prosperity of wicked people,
nor at the saddest calamities that may befal the godly in this life, v.
15. Wisdom will teach us how to construe those dark chapters of
Providence so as to reconcile them with the wisdom, holiness, goodness,
and faithfulness of God. We must not think it strange; Solomon tells us
there were instances of this kind in his time: "All things have I seen
in the days of my vanity; I have taken notice of all that passed, and
this has been as surprising and perplexing to me as any thing."
Observe, Though Solomon was so wise and great a man, yet he calls the
days of his life the days of his vanity, for the best days on earth are
so, in comparison with the days of eternity. Or perhaps he refers to
the days of his apostasy from God (those were indeed the days of his
vanity) and reflects upon this as one thing that tempted him to
infidelity, or at least to indifferency in religion, that he saw just
men perishing in their righteousness, that the greatest piety would not
secure men from the greatest afflictions by the hand of God, nay, and
sometimes did expose men to the greatest injuries from the hands of
wicked and unreasonable men. Naboth perished in his righteousness, and
Abel long before. He had also seen wicked men prolonging their lives in
their wickedness; they live, become old, yea, are mighty in power (Job
xxi. 7), yea, and by their fraud and violence they screen themselves
from the sword of justice. "Now, in this, consider the work of God, and
let it not be a stumbling-block to thee." The calamities of the
righteous are preparing them for their future blessedness, and the
wicked, while their days are prolonged, are but ripening for ruin.
There is a judgment to come, which will rectify this seeming
irregularity, to the glory of God and the full satisfaction of all his
people, and we must wait with patience till then.
4. Wisdom will be of use both for caution to saints in their way, and
for a check to sinners in their way. (1.) As to saints, it will engage
them to proceed and persevere in their righteousness, and yet will be
an admonition to them to take heed of running into extremes: A just man
may perish in his righteousness, but let him not, by his own imprudence
and rash zeal, pull trouble upon his own head, and then reflect upon
Providence as dealing hardly with him. "Be not righteous overmuch, v.
16. In the acts of righteousness govern thyself by the rules of
prudence, and be not transported, no, not by a zeal for God, into any
intemperate heats or passions, or any practices unbecoming thy
character or dangerous to thy interests." Note, There may be over-doing
in well-doing. Self-denial and mortification of the flesh are good; but
if we prejudice our health by them, and unfit ourselves for the service
of God, we are righteous overmuch. To reprove those that offend is
good, but to cast that pearl before swine, who will turn again and rend
us, is to be righteous overmuch. "Make not thyself over-wise. Be not
opinionative, and conceited of thy own abilities. Set not up for a
dictator, nor pretend to give law to, and give judgment upon, all about
thee. Set not up for a critic, to find fault with every thing that is
said and done, nor busy thyself in other men's matters, as if thou
knewest every thing and couldst do any thing. Why shouldst thou destroy
thyself, as fools often do by meddling with strife that belongs not to
them? Why shouldst thou provoke authority, and run thyself into the
briers, by needless contradictions, and by going out of thy sphere to
correct what is amiss? Be wise as serpents; beware of men." (2.) As to
sinners, if it cannot prevail with them to forsake their sins, yet it
may restrain them from growing very exorbitant. It is true there is a
wicked man that prolongs his life in his wickedness (v. 15); but let
none say that therefore they may safely be as wicked as they will; no,
be not overmuch wicked (v. 17); do not run to an excess of riot. Many
that will not be wrought upon by the fear of God, and a dread of the
torments of hell, to avoid all sin, will yet, if they have ever so
little consideration, avoid those sins that ruin their health and
estate, and expose them to public justice. And Solomon here makes use
of these considerations. "The magistrate bears not the sword in vain,
has a quick eye and a heavy hand, and is a terror to evil-doers;
therefore be afraid of coming within his reach, be not so foolish as to
lay thyself open to the law, why shouldst thou die before thy time?"
Solomon, in these two cautions, had probably a special regard to some
of his own subjects that were disaffected to his government and were
meditating the revolt which they made immediately after his death.
Some, it may be, quarrelled with the sins of their governor, and made
them their pretence; to them he says, Be not righteous overmuch. Others
were weary of the strictness of the government, and the temple-service,
and that made them desirous to set up another king; but he frightens
both from their seditious practices with the sword of justice, and
others likewise from meddling with those that were given to change.
5. Wisdom will direct us in the mean between two extremes, and keep us
always in the way of our duty, which we shall find a plain and safe way
(v. 18): "It is good that thou shouldst take hold of this, this wisdom,
this care, not to run thyself into snares. Yea, also from this withdraw
not thy hand; never slacken thy diligence, nor abate thy resolution to
maintain a due decorum, and a good government of thyself. Take hold of
the bridle by which thy head-strong passions must be held in from
hurrying thee into one mischief or other, as the horse and mule that
have no understanding; and, having taken hold of it, keep thy hold, and
withdraw not thy hand from it, for, it thou do, the liberty that they
will take will be as the letting forth of water, and thou wilt not
easily recover thy hold again. Be conscientious, and yet be cautious,
and to this exercise thyself. Govern thyself steadily by the principles
of religion, and thou shalt find that he that fears God shall come
forth out of all those straits and difficulties which those run
themselves into that cast off that fear." The fear of the Lord is that
wisdom which will serve as a clue to extricate us out of the most
intricate labyrinths. Honesty is the best policy. Those that truly fear
God have but one end to serve, and therefore act steadily. God has
likewise promised to direct those that fear him, and to order their
steps not only in the right way, but out of every dangerous way, Ps.
xxxvii. 23, 24.
6. Wisdom will teach us how to conduct ourselves in reference to the
sins and offences of others, which commonly contribute more than any
thing else to the disturbance of our repose, which contract both guilt
and grief.
(1.) Wisdom teaches us not to expect that those we deal with should be
faultless; we ourselves are not so, none are so, no, not the best. This
wisdom strengthens the wise as much as any thing, and arms them against
the danger that arises from provocation (v. 19), so that they are not
put into any disorder by it. They consider that those they have
dealings and conversation with are not incarnate angels, but sinful
sons and daughters of Adam: even the best are so, insomuch that there
is not a just man upon earth, that doeth good and sinneth not, v. 20.
Solomon had this in his prayer (1 Kings viii. 46), in his proverbs
(Prov. xx. 9), and here in his preaching. Note, [1.] It is the
character of just men that they do good; for the tree is known by its
fruits. [2.] The best men, and those that do most good, yet cannot say
that they are perfectly free from sin; even those that are sanctified
are not sinless. None that live on this side of heaven live without
sin. If we say, We have not sinned, we deceive ourselves. [3.] We sin
even in our doing good; there is something defective, nay, something
offensive, in our best performances. That which, for the substance of
it, is good, and pleasing to God, is not so well done as it should be,
and omissions in duty are sins, as well as omissions of duty. [4.] It
is only just men upon earth that are subject thus to sin and infirmity;
the spirits of just men, when they have got clear of the body, are made
perfect in holiness (Heb. xii. 23), and in heaven they do good and sin
not.
(2.) Wisdom teaches us not to be quicksighted, or quickscented, in
apprehending and resenting affronts, but to wink at many of the
injuries that are done us, and act as if we did not see them (v. 21):
"Take no heed to all words that are spoken; set not thy heart to them.
Vex not thyself at men's peevish reflections upon thee, or suspicions
of thee, but be as a deaf man that hears not, Ps. xxxviii. 13, 14. Be
not solicitous or inquisitive to know what people say of thee; if they
speak well of thee, it will feed thy pride, if ill, it will stir up thy
passion. See therefore that thou approve thyself to God and thy own
conscience, and then heed not what men say of thee. Hearkeners, we say,
seldom hear good of themselves; if thou heed every word that is spoken,
perhaps thou wilt hear thy own servant curse thee when he thinks thou
dost not hear him; thou wilt be told that he does, and perhaps told
falsely, if thou have thy ear open to tale-bearers, Prov. xxix. 12.
Nay, perhaps it is true, and thou mayest stand behind the curtain and
hear it thyself, mayest hear thyself not only blamed and despised, but
cursed, the worst evil said of thee and wished to thee, and that by a
servant, one of the meanest rank, of the abjects, nay, by thy own
servant, who should be an advocate for thee, and protect thy good name
as well as thy other interests. Perhaps it is a servant thou hast been
kind to, and yet he requites thee thus ill, and this will vex thee;
thou hadst better not have heard it. Perhaps it is a servant thou hast
wronged and dealt unjustly with, and, though he dares not tell thee so,
he tells others so, and tells God so, and then thy own conscience will
join with him in the reproach, which will make it much more uneasy."
The good names of the greatest lie much at the mercy even of the
meanest. And perhaps there is a great deal more evil said of us than we
think there is, and by those from whom we little expected it. But we do
not consult our own repose, no, nor our credit, though we pretend to be
jealous of it, if we take notice of every word that is spoken
diminishingly of us; it is easier to pass by twenty such affronts than
to avenge one.
(3.) Wisdom puts us in mind of our own faults (v. 22): "Be not enraged
at those that speak ill of thee, or wish ill to thee, for oftentimes,
in that case, if thou retire into thyself, thy own conscience will tell
thee that thou thyself hast cursed others, spoken ill of them and
wished ill to them, and thou art paid in thy own coin." Note, When any
affront or injury is done us it is seasonable to examine our
consciences whether we have not done the same, or as bad, to others;
and if, upon reflection, we find we have, we must take that occasion to
renew our repentance for it, must justify God, and make use of it to
qualify our own resentments. If we be truly angry with ourselves, as we
ought to be, for backbiting and censuring others, we shall be the less
angry with others for backbiting and censuring us. We must show all
meekness towards all men, for we ourselves were sometimes foolish, Tit.
iii. 2, 3; Matt. vii. 1, 2; James iii. 1, 2.
The Evil of Sin.
23 All this have I proved by wisdom: I said, I will be wise; but it was
far from me. 24 That which is far off, and exceeding deep, who can
find it out? 25 I applied mine heart to know, and to search, and to
seek out wisdom, and the reason of things, and to know the wickedness
of folly, even of foolishness and madness: 26 And I find more bitter
than death the woman, whose heart is snares and nets, and her hands as
bands: whoso pleaseth God shall escape from her; but the sinner shall
be taken by her. 27 Behold, this have I found, saith the preacher,
counting one by one, to find out the account: 28 Which yet my soul
seeketh, but I find not: one man among a thousand have I found; but a
woman among all those have I not found. 29 Lo, this only have I
found, that God hath made man upright; but they have sought out many
inventions.
Solomon had hitherto been proving the vanity of the world and its utter
insufficiency to make men happy; now here he comes to show the vileness
of sin, and its certain tendency to make men miserable; and this, as
the former, he proves from his own experience, and it was a dear-bought
experience. He is here, more than any where in all this book, putting
on the habit of a penitent. He reviews what he had been discoursing of
already, and tells us that what he had said was what he knew and was
well assured of, and what he resolved to stand by: All this have I
proved by wisdom, v. 23. Now here,
I. He owns and laments the deficiencies of his wisdom. He had wisdom
enough to see the vanity of the world and to experience that that would
not make a portion for a soul. But, when he came to enquire further, he
found himself at a loss; his eye was too dim, his line was too short,
and, though he discovered this, there were many other things which he
could not prove by wisdom.
1. His searches were industrious. God had given him a capacity for
knowledge above any; he set up with a great stock of wisdom; he had the
largest opportunities of improving himself that ever any man had; and,
(1.) He resolved, if it were possible, to gain his point: I said, I
will be wise. He earnestly desired it as highly valuable; he fully
designed it as that which he looked upon to be attainable; he
determined not to sit down short of it, Prov. xviii. 1. Many are not
wise because they never said they would be so, being indifferent to it;
but Solomon set it up for the mark he aimed at. When he made trial of
sensual pleasures, he still thought to acquaint his heart with wisdom
(ch. ii. 3), and not to be diverted from the pursuits of that; but
perhaps he did not find it so easy a thing as he imagined to keep up
his correspondence with wisdom, while he addicted himself so much to
his pleasures. However, his will was good; he said, I will be wise. And
that was not all: (2.) He resolved to spare no pains (v. 25): "I
applied my heart; I and my heart turned every way; I left no stone
unturned, no means untried, to compass what I had in view. I set myself
to know, and to search, and to seek out wisdom, to accomplish myself in
all useful learning, philosophy, and divinity." If he had not thus
closely applied himself to study, it would have been but a jest for him
to say, I will be wise, for those that will attain the end must take
the right way. Solomon was a man of great quickness, and yet, instead
of using that (with many) as an excuse for slothfulness, he pressed it
upon himself as an inducement to diligence, and the easier he found it
to master a good notion the more intent he would be that he might be
master of the more good notions. Those that have the best parts should
take the greatest pains, as those that have the largest stock should
trade most. He applied himself not only to know what lay on the
surface, but to search what lay hidden out of the common view and road;
nor did he search a little way, and then give it over because he did
not presently find what he searched for, but he sought it out, went to
the bottom of it; nor did he aim to know things only, but the reasons
of things, that he might give an account of them.
2. Yet his success was not answerable or satisfying: "I said, I will be
wise, but it was far from me; I could not compass it. After all, This
only I know that I know nothing, and the more I know the more I see
there is to be known, and the more sensible I am of my own ignorance.
That which is far off, and exceedingly deep, who can find it out?" He
means God himself, his counsels and his works; when he searched into
these he presently found himself puzzled and run aground. He could not
order his speech by reason of darkness. It is higher than heaven, what
can he do? Job xi. 8. Blessed be God, there is nothing which we have to
do which is not plain and easy; the word is nigh us (Prov. viii. 9);
but there is a great deal which we would wish to know which is far off,
and exceedingly deep, among the secret things which belong not to us.
And probably it is a culpable ignorance and error that Solomon here
laments, that his pleasures, and the many amusements of his court, had
blinded his eyes and cast a mist before them, so that he could not
attain to true wisdom as he designed.
II. He owns and laments the instances of his folly in which he had
exceeded, as, in wisdom, he came short. Here is,
1. His enquiry concerning the evil of sin. He applied his heart to know
the wickedness of folly, even of foolishness and madness. Observe, (1.)
The knowledge of sin is a difficult knowledge, and hard to be attained;
Solomon took pains for it. Sin has many disguises with which it
palliates itself, as being loth to appear sin, and it is very hard to
strip it of these and to see it in its true nature and colours. (2.) It
is necessary to our repentance for sin that we be acquainted with the
evil of it, as it is necessary to the cure of a disease to know its
nature, causes, and malignity. St. Paul therefore valued the divine
law, because it discovered sin to him, Rom. vii. 7. Solomon, who, in
the days of his folly, had set his wits on work to invent pleasures and
sharpen them, and was ingenious in making provision for the flesh, now
that God had opened his eyes is as industrious to find out the
aggravations of sin and so to put an edge upon his repentance.
Ingenious sinners should be ingenious penitents, and wit and learning,
among the other spoils of the strong man armed, should be divided by
the Lord Jesus. (3.) It well becomes penitents to say the worst they
can of sin, for the truth is we can never speak ill enough of it.
Solomon here, for his further humiliation, desired to see more, [1.] Of
the sinfulness of sin; that is it which he lays the greatest stress
upon in this inquiry, to know the wickedness of folly, by which perhaps
he means his own iniquity, the sin of uncleanness, for that was
commonly called folly in Israel, Gen. xxxiv. 7; Deut. xxii. 21; Judg.
xx. 6; 2 Sam. xiii. 12. When he indulged himself in it, he made a light
matter of it; but now he desires to see the wickedness of it, its great
wickedness, so Joseph speaks of it, Gen. xxxix. 9. Or it may be taken
there generally for all sin. Many extenuate their sins with this, They
were folly; but Solomon sees wickedness in those follies, an offence to
God and a wrong to conscience. This is wickedness, Jer. iv. 18; Zech.
v. 8. [2.] Of the folly of sin; as there is a wickedness in folly, so
there is a folly in wickedness, even foolishness and madness. Wilful
sinners are fools and madmen; they act contrary both to right reason
and to their true interest.
2. The result of this enquiry.
(1.) He now discovered more than ever of the evil of that great sin
which he himself had been guilty of, the loving of many strange women,
1 Kings xi. 1. This is that which he here most feelingly laments, and
in very pathetic expressions. [1.] He found the remembrance of the sin
very grievous. O how heavily did it lie upon his conscience! what an
agony was he in upon the thought of it--the wickedness, the
foolishness, the madness, that he had been guilty of! I find it more
bitter than death. As great a terror seized him, in reflection upon it,
as if he had been under the arrest of death. Thus do those that have
their sins set in order before them by a sound conviction cry out
against them; they are bitter as gall, nay, bitter as death, to all
true penitents. Uncleanness is a sin that is, in its own nature, more
pernicious than death itself. Death may be made honourable and
comfortable, but this sin can be no other than shame and pain, Prov. v.
9, 11. [2.] He found the temptation to the sin very dangerous, and that
it was extremely difficult, and next to impossible, for those that
ventured into the temptation to escape the sin, and for those that had
fallen into the sin to recover themselves by repentance. The heart of
the adulterous woman is snares and nets; she plays her game to ruin
souls with as much art and subtlety as ever any fowler used to take a
silly bird. The methods such sinners use are both deceiving and
destroying, as snares and nets are. The unwary souls are enticed into
them by the bait of pleasure, which they greedily catch at and promise
themselves satisfaction in; but they are taken before they are aware,
and taken irrecoverably. Her hands are as bands, with which, under
colour of fond embraces, she holds those fast that she has seized; they
are held in the cords of their own sin, Prov. v. 22. Lust gets strength
by being gratified and its charms are more prevalent. [3.] He reckoned
it a great instance of God's favour to any man if by his grace he has
kept him from this sin: He that pleases God shall escape from her,
shall be preserved either from being tempted to this sin or from being
overcome by the temptation. Those that are kept from this sin must
acknowledge it is God that keeps them, and not any strength or
resolution of their own, must acknowledge it a great mercy; and those
that would have grace sufficient for them to arm them against this sin
must be careful to please God in every thing, by keeping his
ordinances, Lev. xviii. 30. [4.] He reckoned it a sin that is as sore a
punishment of other sins as a man can fall under in this life: The
sinner shall be taken by her. First, Those that allow themselves in
other sins, by which their minds are blinded and their consciences
debauched, are the more easily drawn to this. Secondly, it is just with
God to leave them to themselves to fall into it. See Rom. i. 26, 28;
Eph. iv. 18, 19. Thus does Solomon, as it were, with horror, bless
himself from the sin in which he had plunged himself.
(2.) He now discovered more than ever of the general corruption of
man's nature. He traces up that stream to the fountain, as his father
had done before him, on a like occasion (Ps. li. 5): Behold, I was
shapen in iniquity. [1.] He endeavoured to find out the number of his
actual transgressions (v. 27): "Behold, this have I found, that is,
this I hoped to find; I thought I could have understood my errors and
have brought in a complete list, at least of the heads of them; I
thought I could have counted them one by one, and have found out the
account." He desired to find them out as a penitent, that he might the
more particularly acknowledge them; and, generally, the more particular
we are in the confession of sin the more comfort we have in the sense
of the pardon; he desired it also as a preacher, that he might the more
particularly give warning to others. Note, A sound conviction of one
sin will put us upon enquiring into the whole confederacy; and the more
we see amiss in ourselves the more diligently we should enquire further
into our own faults, that what we see not may be discovered to us, Job
xxxiv. 32. [2.] He soon found himself at a loss, and perceived that
they were innumerable (v. 28): "Which yet my soul seeks; I am still
counting, and still desirous to find out the account, but I find not, I
cannot count them all, nor find out the account of them to perfection.
I still make new and amazing discoveries of the desperate wickedness
that there is in my own heart," Jer. xvii. 9, 10. Who can know it? Who
can understand his errors? Who can tell how often he offends? Ps. xix.
12. He finds that if God enters into judgment with him, or he with
himself, for all his thoughts, words, and actions, he is not able to
answer for one of a thousand, Job ix. 3. This he illustrates by
comparing the corruption of his own heart and life with the corruption
of the world, where he scarcely found one good man among a thousand;
nay, among all the thousand wives and concubines which he had, he did
not find one good woman. "Even so," says he, "When I come to recollect
and review my own thoughts, words, and actions, and all the passages of
my life past, perhaps among those that were manly I might find one good
among a thousand, and that was all; the rest even of those had some
corruption or other in them." He found (v. 20) that he had sinned even
in doing good. But for those that were effeminate, that passed in the
indulgence of his pleasures, they were all naught; in that part of his
life there did not appear so much as one of a thousand good. In our
hearts and lives there appears little good, at the best, but sometimes
none at all. Doubtless this is not intended as a censure of the female
sex in general; it is probable that there have been and are more good
women than good men (Acts xvii. 4, 12); he merely alludes to his own
sad experience. And perhaps there may be this further in it: he does,
in his proverbs, warn us against the snares both of the evil man and of
the strange woman (Prov. ii. 12, 16; iv. 14; v. 3); now he had observed
the ways of the evil women to be more deceitful and dangerous than
those of the evil men, that it was more difficult to discover their
frauds and elude their snares, and therefore he compares sin to an
adulteress (Prov. ix. 13), and perceives he can no more find out the
deceitfulness of his own heart than he can that of a strange woman,
whose ways are movable, that thou canst not know them. [3.] He
therefore runs up all the streams of actual transgression to the
fountain of original corruption. The source of all the folly and
madness that are in the world is in man's apostasy from God and his
degeneracy from his primitive rectitude (v. 20): "Lo, this only have I
found; when I could not find out the particulars, yet the gross account
was manifest enough; it is as clear as the sun that man is corrupted
and revolted, and is not as he was made." Observe, First, How man was
made by the wisdom and goodness of God: God made man upright; Adam the
first man, so the Chaldee. God made him, and he made him upright, such
a one as he should be; being made a rational creature, he was, in all
respects, such a one as a rational creature should be, upright, without
any irregularity; one could find no fault in him; he was upright, that
is, determined to God only, in opposition to the many inventions which
he afterwards turned aside to. Man, as he came out of God's hands, was
(as we may say) a little picture of his Maker, who is good and upright.
Secondly, How he was marred, and in effect unmade, by his own folly and
badness: They have sought out many inventions--they, our first parents,
or the whole race, all in general and every one in particular. They
have sought out great inventions (so some), inventions to become great
as gods (Gen. iii. 5), or the inventions of the great ones (so some),
of the angels that fell, the Magnates, or many inventions. Man, instead
of resting in what God had found for him, was for seeking to better
himself, like the prodigal that left his father's house to seek his
fortune. Instead of being for one, he was for many; instead of being
for God's institutions, he was for his own inventions. The law of his
creation would not hold him, but he would be at his own disposal and
follow his own sentiments and inclinations. Vain man would be wise,
wiser than his Maker; he is giddy and unsettled in his pursuits, and
therefore has many inventions. Those that forsake God wander endlessly.
Men's actual transgressions are multiplied. Solomon could not find out
how many they are (v. 28); but he found they were very many. Many kinds
of sins, and those often repeated. They are more than the hairs on our
heads, Ps. xl. 12.
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E C C L E S I A S T E S
CHAP. VIII.
Solomon, in this chapter, comes to recommend wisdom to us as the most
powerful antidote against both the temptations and vexations that arise
from the vanity of the world. Here is, I. The benefit and praise of
wisdom, ver. 1. II. Some particular instances of wisdom prescribed to
us. 1. We must keep in due subjection to the government God has set
over us, ver. 2-5. 2. We must get ready for sudden evils, and
especially for sudden death, ver. 6-8. 3. We must arm ourselves against
the temptation of an oppressive government and not think it strange,
ver. 9, 10. The impunity of oppressors makes them more daring (ver.
11), but in the issue it will be well with the righteous and ill with
the wicked (ver. 12, 13), and therefore the present prosperity of the
wicked and afflictions of the righteous ought not to be a
stumbling-block to us, ver. 14. 4. We must cheerfully use the gifts of
God's providence, ver. 15. 5. We must with an entire satisfaction
acquiesce in the will of God, and, not pretending to find the bottom,
we must humbly and silently adore the depth of his unsearchable
counsels, being assured they are all wise, just, and good, ver. 16, 17.
The Excellence of Wisdom; The Duty of Subjects.
1 Who is as the wise man? and who knoweth the interpretation of a
thing? a man's wisdom maketh his face to shine, and the boldness of his
face shall be changed. 2 I counsel thee to keep the king's
commandment, and that in regard of the oath of God. 3 Be not hasty to
go out of his sight: stand not in an evil thing; for he doeth
whatsoever pleaseth him. 4 Where the word of a king is, there is
power: and who may say unto him, What doest thou? 5 Whoso keepeth the
commandment shall feel no evil thing: and a wise man's heart discerneth
both time and judgment.
Here is, I. An encomium of wisdom (v. 1), that is, of true piety,
guided in all its exercises by prudence and discretion. The wise man is
the good man, that knows God and glorifies him, knows himself and does
well for himself; his wisdom is a great happiness to him, for, 1. It
advances him above his neighbours, and makes him more excellent than
they: Who is as the wise man? Note, Heavenly wisdom will make a man an
incomparable man. No man without grace, though he be learned, or noble,
or rich, is to be compared with a man that has true grace and is
therefore accepted of God. 2. It makes him useful among his neighbours
and very serviceable to them: Who but the wise man knows the
interpretation of a thing, that is, understands the times and the
events of them, and their critical junctures, so as to direct what
Israel ought to do, 1 Chron. xii. 32. 3. It beautifies a man in the
eyes of his friends: It makes his face to shine, as Moses's did when he
came down from the mount; it puts honour upon a man and a lustre on his
whole conversation, makes him to be regarded and taken notice of, and
gains him respect (as Job xxix. 7, &c.); it makes him lovely and
amiable, and the darling and blessing of his country. The strength of
his face, the sourness and severity of his countenance (so some
understand the last clause), shall be changed by it into that which is
sweet and obliging. Even those whose natural temper is rough and morose
by wisdom are strangely altered; they become mild and gentle, and learn
to look pleasant. 4. It emboldens a man against his adversaries, their
attempts and their scorn: The boldness of his face shall be doubled by
wisdom; it will add very much to his courage in maintaining his
integrity when he not only has an honest cause to plead, but by his
wisdom knows how to manage it and where to find the interpretation of a
thing. He shall not be ashamed, but shall speak with his enemy in the
gate.
II. A particular instance of wisdom pressed upon us, and that is
subjection to authority, and a dutiful and peaceable perseverance in
our allegiance to the government which Providence has set over us.
Observe,
1. How the duty of subjects is here described. (1.) We must be
observant of the laws. In all those things wherein the civil power is
to interpose, whether legislative or judicial, we ought to submit to
its order and constitutions: I counsel thee; it may as well be
supplied, I charge thee, not only as a prince but as a preacher: he
might do both; "I recommend it to thee as a piece of wisdom; I say,
whatever those say that are given to change, keep the king's
commandment; wherever the sovereign power is lodged, be subject to it.
Observe the mouth of a king" (so the phrase is); "say as he says; do as
he bids thee; let his word be a law, or rather let the law be his
word." Some understand the following clause as a limitation of this
obedience: "Keep the king's commandment, yet so as to have a regard to
the oath of God, that is, so as to keep a good conscience and not to
violate thy obligations to God, which are prior and superior to thy
obligations to the king. Render to Cæsar the things that are Cæsar's,
but so as to reserve pure and entire to God the things that are his."
(2.) We must not be forward to find fault with the public
administration, or quarrel with every thing that is not just according
to our mind, nor quit our post of service under the government, and
throw it up, upon every discontent (v. 3): "Be not hasty to go out of
his sight, when he is displeased at thee (ch. x. 4), or when thou art
displeased at him; fly not off in a passion, nor entertain such
jealousies of him as will tempt thee to renounce the court or forsake
the kingdom." Solomon's subjects, as soon as his head was laid low,
went directly contrary to this rule, when upon the rough answer which
Rehoboam gave them, they were hasty to go out of his sight, would not
take time for second thoughts nor admit proposals of accommodation, but
cried, To your tents, O Israel! "There may perhaps be a just cause to
go out of his sight; but be not hasty to do it; act with great
deliberation." (3.) We must not persist in a fault when it is shown us:
"Stand not in an evil thing; in any offence thou hast given to thy
prince humble thyself, and do not justify thyself, for that will make
the offence much more offensive. In any ill design thou hast, upon some
discontent, conceived against thy prince, do not proceed in it; but if
thou hast done foolishly in lifting up thyself, or hast thought evil,
lay thy hand upon thy mouth," Prov. xxx. 32. Note, Though we may by
surprise be drawn into an evil thing, yet we must not stand in it, but
recede from it as soon as it appears to us to be evil. (4.) We must
prudently accommodate ourselves to our opportunities, both for our own
relief, if we think ourselves wronged, and for the redress of public
grievances: A wise man's heart discerns both time and judgment (v. 5);
it is the wisdom of subjects, in applying themselves to their princes,
to enquire and consider both at what season and in what manner they may
do it best and most effectually, to pacify his anger, obtain his
favour, or obtain the revocation of any grievous measure prescribed.
Esther, in dealing with Ahasuerus, took a deal of pains to discern both
time and judgment, and she sped accordingly. This may be taken as a
general rule of wisdom, that every thing should be well timed; and our
enterprises are then likely to succeed, when we embrace the exact
opportunity for them.
2. What arguments are here used to engage us to be subject to the
higher powers; they are much the same with those which St. Paul uses,
Rom. xiii. 1, &c. (1.) We must needs be subject, for conscience-sake,
and that is the most powerful principle of subjection. We must be
subject because of the oath of God, the oath of allegiance which we
have taken to be faithful to the government, the covenant between the
king and the people, 2 Chron. xxiii. 16. David made a covenant, or
contract, with the elders of Israel, though he was king by divine
designation, 1 Chron. xi. 3. "Keep the king's commandments, for he has
sworn to rule thee in the fear of God, and thou hast sworn, in that
fear, to be faithful to him." It is called the oath of God because he
is a witness to it and will avenge the violation of it. (2.) For
wrath's sake, because of the sword which the prince bears and the power
he is entrusted with, which make him formidable: He does whatsoever
pleases him; he has a great authority and a great ability to support
that authority (v. 4): Where the word of a king is, giving orders to
seize a man, there is power; there are many that will execute his
orders, which makes the wrath of a king, or supreme government, like
the roaring of a lion and like messengers of death. Who may say unto
him, What doest thou? He that contradicts him does it at his peril.
Kings will not bear to have their orders disputed, but expect they
should be obeyed. In short, it is dangerous contending with
sovereignty, and what many have repented. A subject is an unequal match
for a prince. He may command me who has legions at command. (3.) For
the sake of our own comfort: Whoso keeps the commandment, and lives a
quiet and peaceable life, shall feel no evil thing, to which that of
the apostle answers (Rom. xiii. 3), Wilt thou then not be afraid of the
power of the king? Do that which is good, as becomes a dutiful and
loyal subject, and thou shalt ordinarily have praise of the same. He
that does no ill shall feel no ill and needs fear none.
The Certainty of Death.
6 Because to every purpose there is time and judgment, therefore the
misery of man is great upon him. 7 For he knoweth not that which
shall be: for who can tell him when it shall be? 8 There is no man
that hath power over the spirit to retain the spirit; neither hath he
power in the day of death: and there is no discharge in that war;
neither shall wickedness deliver those that are given to it.
Solomon had said (v. 5) that a wise man's heart discerns time and
judgment, that is, a man's wisdom will go a great way, by the blessing
of God, in moral prognostications; but here he shows that few have that
wisdom, and that even the wisest may yet be surprised by a calamity
which they had not any foresight of, and therefore it is our wisdom to
expect and prepare for sudden changes. Observe, 1. All the events
concerning us, with the exact time of them, are determined and
appointed in the counsel and foreknowledge of God, and all in wisdom:
To every purpose there is a time prefixed, and it is the best time, for
it is time and judgment, time appointed both in wisdom and
righteousness; the appointment is not chargeable with folly or
iniquity. 2. We are very much in the dark concerning future events and
the time and season of them: Man knows not that which shall be himself;
and who can tell him when or how it shall be? v. 7. It cannot either be
foreseen by him or foretold him; the stars cannot foretel a man what
shall be, nor any of the arts of divination. God has, in wisdom,
concealed from us the knowledge of future events, that we may be always
ready for changes. 3. It is our great unhappiness and misery that,
because we cannot foresee an evil, we know not how to avoid it, or
guard against it, and, because we are not aware of the proper
successful season of actions, therefore we lose our opportunities and
miss our way: Because to every purpose there is but one way, one
method, one proper opportunity, therefore the misery of man is great
upon him; because it is so hard to hit that, and it is a thousand to
one but he misses it. Most of the miseries men labour under would have
been prevented if they could have been foreseen and the happy time
discovered to avoid them. Men are miserable because they are not
sufficiently sagacious and attentive. 4. Whatever other evils may be
avoided, we are all under a fatal necessity of dying, v. 8. (1.) When
the soul is required it must be resigned, and it is to no purpose to
dispute it, either by arms or arguments, by ourselves, or by any
friend: There is no man that has power over his own spirit, to retain
it, when it is summoned to return to God who gave it. It cannot fly any
where out of the jurisdiction of death, nor find any place where its
writs do not run. It cannot abscond so as to escape death's eye, though
it is hidden from the eyes of all living. A man has no power to adjourn
the day of his death, nor can he by prayers or bribes obtain a
reprieve; no bail will be taken, no essoine [excuse], protection, or
imparlance [conference], allowed. We have not power over the spirit of
a friend, to retain that; the prince, with all his authority, cannot
prolong the life of the most valuable of his subjects, nor the
physician with his medicines and methods, nor the soldier with his
force, not the orator with his eloquence, nor the best saint with his
intercessions. The stroke of death can by no means be put by when our
days are determined and the hour appointed us has come. (2.) Death is
an enemy that we must all enter the lists with, sooner or later: There
is no discharge in that war, no dismission from it, either of the men
of business or of the faint-hearted, as there was among the Jews, Deut.
xx. 5, 8. While we live we are struggling with death, and we shall
never put off the harness till we put off the body, never obtain a
discharge till death has obtained the mastery; the youngest is not
released as a fresh-water soldier, nor the oldest as miles emeritus--a
soldier whose merits have entitled him to a discharge. Death is a
battle that must be fought, There is no sending to that war (so some
read it), no substituting another to muster for us, no champion
admitted to fight for us; we must ourselves engage, and are concerned
to provide accordingly, as for a battle. (3.) Men's wickedness, by
which they often evade or outface the justice of the prince, cannot
secure them from the arrest of death, nor can the most obstinate sinner
harden his heart against those terrors. Though he strengthen himself
ever so much in his wickedness (Ps. lii. 7), death will be too strong
for him. The most subtle wickedness cannot outwit death, nor the most
impudent wickedness outbrave death. Nay, the wickedness which men give
themselves to will be so far from delivering them from death that it
will deliver them up to death.
The Evil of Oppressive Rulers.
9 All this have I seen, and applied my heart unto every work that is
done under the sun: there is a time wherein one man ruleth over another
to his own hurt. 10 And so I saw the wicked buried, who had come and
gone from the place of the holy, and they were forgotten in the city
where they had so done: this is also vanity. 11 Because sentence
against an evil work is not executed speedily, therefore the heart of
the sons of men is fully set in them to do evil. 12 Though a sinner
do evil a hundred times, and his days be prolonged, yet surely I know
that it shall be well with them that fear God, which fear before him:
13 But it shall not be well with the wicked, neither shall he prolong
his days, which are as a shadow; because he feareth not before God.
Solomon, in the beginning of the chapter, had warned us against having
any thing to do with seditious subjects; here, in these verses, he
encourages us, in reference to the mischief of tyrannical and
oppressive rulers, such as he had complained of before, ch. iii. 16;
iv. 1.
1. He had observed many such rulers, v. 9. In the serious views and
reviews he had taken of the children of men and their state he had
observed that many a time one man rules over another to his hurt; that
is, (1.) To the hurt of the ruled (many understand it so); whereas they
ought to be God's ministers unto their subjects for their good (Rom.
xiii. 14), to administer justice, and to preserve the public peace and
order, they use their power for their hurt, to invade their property,
encroach upon their liberty, and patronise the acts of injustice. It is
sad with a people when those that should protect their religion and
rights aim at the destruction of both. (2.) To the hurt of the rulers
(so we render it), to their own hurt, to the feeling of their pride and
covetousness, the gratifying of their passion and revenge, and so to
the filling up of the measure of their sins and the hastening and
aggravating of their ruin. Agens agendo repatitur--What hurt men do to
others will return, in the end, to their own hurt.
2. He had observed them to prosper and flourish in the abuse of their
power (v. 10): I saw those wicked rulers come and go from the place of
the holy, go in state to and return in pomp from the place of
judicature (which is called the place of the Holy One because the
judgment is the Lord's, Deut. i. 17, and he judges among the gods, Ps.
lxxxii. 1, and is with them in the judgment, 2 Chron. xix. 6), and they
continued all their days in office, were never reckoned with for their
mal-administration, but died in honour and were buried magnificently;
their commissions were durante vitâ--during life, and not quamdiu se
bene gesserint--during good behaviour. And they were forgotten in the
city where they had so done; their wicked practices were not remembered
against them to their reproach and infamy when they were gone. Or,
rather, it denotes the vanity of their dignity and power, for that is
his remark upon it in the close of the verse: This is also vanity. They
are proud of their wealth, and power, and honour, because they sit in
the place of the holy; but all this cannot secure, (1.) Their bodies
from being buried in the dust; I saw them laid in the grave; and their
pomp, though it attended them thither, could not descend after them,
Ps. xlix. 17. (2.) Nor their names from being buried in oblivion; for
they were forgotten, as if they had never been.
3. He had observed that their prosperity hardened them in their
wickedness, v. 11. It is true of all sinners in general, and
particularly of wicked rulers, that, because sentence against their
evil works is not executed speedily, they think it will never be
executed, and therefore they set the law at defiance and their hearts
are full in them to do evil; they venture to do so much the more
mischief, fetch a greater compass in their wicked designs, and are
secure and fearless in it, and commit iniquity with a high hand.
Observe, (1.) Sentence is passed against evil works and evil workers by
the righteous Judge of heaven and earth, even against the evil works of
princes and great men, as well as of inferior persons. (2.) The
execution of this sentence is often delayed a great while, and the
sinner goes on, not only unpunished, but prosperous and successful.
(3.) Impunity hardens sinners in impiety, and the patience of God is
shamefully abused by many who, instead of being led by it to
repentance, are confirmed by it in their impenitence. (4.) Sinners
herein deceive themselves, for, though the sentence be not executed
speedily, it will be executed the more severely at last. Vengeance
comes slowly, but it comes surely, and wrath is in the mean time
treasured up against the day of wrath.
4. He foresaw such an end of all these things as would be sufficient to
keep us from quarrelling with the divine Providence upon account of
them. He supposes a wicked ruler to do an unjust thing a hundred times,
and that yet his punishment is deferred, and God's patience towards him
is prolonged, much beyond what was expected, and the days of his power
are lengthened out, so that he continues to oppress; yet he intimates
that we should not be discouraged. (1.) God's people are certainly a
happy people, though they be oppressed: "It shall be well with those
that fear God, I say with all those, and those only, who fear before
him." Note, [1.] It is the character of God's people that they fear
God, have an awe of him upon their hearts and make conscience of their
duty to him, and this because they see his eye always upon them and
they know it is their concern to approve themselves to him. When they
lie at the mercy of proud oppressors they fear God more then they fear
them. They do not quarrel with the providence of God, but submit to it.
[2.] It is the happiness of all that fear God, that in the worst of
times it shall be well with them; their happiness in God's favour
cannot be prejudiced, nor their communion with God interrupted, by
their troubles; they are in a good case, for they are kept in a good
frame under their troubles, and in the end they shall have a blessed
deliverance from and an abundant recompence for their troubles. And
therefore "surely I know, I know it by the promise of God, and the
experience of all the saints, that, however it goes with others, it
shall go well with them." All is well that ends well. (2.) Wicked
people are certainly a miserable people; though they prosper, and
prevail, for a time, the curse is as sure to them as the blessing is to
the righteous: It shall not be well with the wicked, as others think it
is, who judge by outward appearance, and as they themselves expect it
will be; nay, woe to the wicked; it shall be ill with them (Isa. iii.
10, 11); they shall be reckoned with for all the ill they have done;
nothing that befals them shall be really well for them. Nihil potest ad
malos pervenire quod prosit, imo nihil quod non noceat--No event can
occur to the wicked which will do them good, rather no event which will
not do them harm. Seneca. Note, [1.] The wicked man's days are as a
shadow, not only uncertain and declining, as all men's days are, but
altogether unprofitable. A good man's days have some substance in them;
he lives to a good purpose. A wicked man's days are all as a shadow,
empty and worthless. [2.] These days shall not be prolonged to what he
promised himself; he shall not live out half his days, Ps. lv. 23.
Though they may be prolonged (v. 12) beyond what others expected, yet
his day shall come to fall. He shall fall short of everlasting life,
and then his long life on earth will be worth little. [3.] God's great
quarrel with wicked people is for their not fearing before him; that is
at the bottom of their wickedness, and cuts them off from all
happiness.
The Mysteries of Providence.
14 There is a vanity which is done upon the earth; that there be just
men, unto whom it happeneth according to the work of the wicked; again,
there be wicked men, to whom it happeneth according to the work of the
righteous: I said that this also is vanity. 15 Then I commended
mirth, because a man hath no better thing under the sun, than to eat,
and to drink, and to be merry: for that shall abide with him of his
labour the days of his life, which God giveth him under the sun. 16
When I applied mine heart to know wisdom, and to see the business that
is done upon the earth: (for also there is that neither day nor night
seeth sleep with his eyes:) 17 Then I beheld all the work of God,
that a man cannot find out the work that is done under the sun: because
though a man labour to seek it out, yet he shall not find it; yea
further; though a wise man think to know it, yet shall he not be able
to find it.
Wise and good men have, of old, been perplexed with this difficulty,
how the prosperity of the wicked and the troubles of the righteous can
be reconciled with the holiness and goodness of the God that governs
the world. Concerning this Solomon here gives us his advice.
I. He would not have us to be surprised at it, as though some strange
thing happened, for he himself saw it in his days, v. 14. 1. He saw
just men to whom it happened according to the work of the wicked, who,
notwithstanding their righteousness, suffered very hard things, and
continued long to do so, as if they were to be punished for some great
wickedness. 2. He saw wicked men to whom it happened according to the
work of the righteous, who prospered as remarkably as if they had been
rewarded for some good deed, and that from themselves, from God, from
men. We see the just troubled and perplexed in their own minds, the
wicked easy, fearless, and secure,--the just crossed and afflicted by
the divine Providence, the wicked prosperous, successful, and smiled
upon,--the just, censured, reproached, and run down, by the higher
powers, the wicked applauded and preferred.
II. He would have us to take occasion hence, not to charge God with
iniquity, but to charge the world with vanity. No fault is to be found
with God; but, as to the world, This is vanity upon the earth, and
again, This is also vanity, that is, it is a certain evidence that the
things of this world are not the best things nor were ever designed to
make a portion and happiness for us, for, if they had, God would not
have allotted so much of this world's wealth to his worst enemies and
so much of its troubles to his best friends; there must therefore be
another life after this the joys and griefs of which must be real and
substantial, and able to make men truly happy or truly miserable, for
this world does neither.
III. He would have us not to fret and perplex ourselves about it, or
make ourselves uneasy, but cheerfully to enjoy what God has given us in
the world, to be content with it and make the best of it, though it be
much better with others, and such as we think very unworthy (v. 15):
Then I commended joy, a holy security and serenity of mind, arising
from a confidence in God, and his power, providence, and promise,
because a man has no better thing under the sun (though a good man has
much better things above the sun) than to eat and drink, that is,
soberly and thankfully to make use of the things of this life according
as his rank is, and to be cheerful, whatever happens, for that shall
abide with him of his labour. That is all the fruit he has for himself
of the pains that he takes in the business of the world; let him
therefore take it, and much good may it do him; and let him not deny
himself that, out of a peevish discontent because the world does not go
as he would have it. That shall abide with him during the days of his
life which God gives him under the sun. Our present life is a life
under the sun, but we look for the life of the world to come, which
will commence and continue when the sun shall be turned into darkness
and shine no more. This present life must be reckoned by days; this
life is given us, and the days of it are allotted to us, by the counsel
of God, and therefore while it does last we must accommodate ourselves
to the will of God and study to answer the ends of life.
IV. He would not have us undertake to give a reason for that which God
does, for his way is in the sea and his path in the great waters, past
finding out, and therefore we must be contentedly and piously ignorant
of the meaning of God's proceedings in the government of the world, v.
16, 17. Here he shows, 1. That both he himself and many others had very
closely studied the point, and searched far into the reasons of the
prosperity of the wicked and the afflictions of the righteous. He, for
his part, had applied his heart to know this wisdom, and to see the
business that is done, by the divine Providence, upon the earth, to
find out if there were any certain scheme, any constant rule or method,
by which the affairs of this lower world were administered, any course
of government as sure and steady as the course of nature, so that by
what is done now we might as certainly foretel what will be done next
as by the moon's changing now we can foretel when it will be at the
full; this he would fain have found out. Others had likewise set
themselves to make this enquiry with so close an application that they
could not find time for sleep, either day or night, nor find in their
hearts to sleep, so full of anxiety were they about these things. Some
think Solomon speaks of himself, that he was so eager in prosecuting
this great enquiry that he could not sleep for thinking of it. 2. That
it was all labour in vain, v. 17. When we look upon all the works of
God and his providence, and compare one part with another, we cannot
find that there is any such certain method by which the work that is
done under the sun is directed; we cannot discover any key by which to
decipher the character, nor by consulting precedents can we know the
practice of this court, nor what the judgment will be. [1.] Though a
man be ever so industrious, thou he labour to seek it out. [2.] Though
he be ever so ingenious, though he be a wise man in other things, and
can fathom the counsels of kings themselves and trace them by their
footsteps. Nay, [3.] Though he be very confident of success, though he
think to know it, yet he shall not; he cannot find it out. God's ways
are above ours, nor is he tied to his own former ways, but his
judgments are a great deep.
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E C C L E S I A S T E S
CHAP. IX.
Solomon, in this chapter, for a further proof of the vanity of this
world, gives us four observations which he had made upon a survey of
the state of the children of men in it:--I. He observed that commonly
as to outward things, good and bad men fare much alike, ver. 1-3. II.
That death puts a final period to all our employments and enjoyments in
this world (ver. 4-6), whence he infers that it is our wisdom to enjoy
the comforts of life and mind the business of life, while it lasts,
ver. 7-10. III. That God's providence often crosses the fairest and
most hopeful probabilities of men's endeavour, and great calamities
often surprise men ere they are aware, ver. 11, 12. IV. That wisdom
often makes men very useful, and yet gains them little respect, for
that persons of great merit are slighted, ver. 13-18. And what is there
then in this world that should make us fond of it?
Mysteries in Providence.
1 For all this I considered in my heart even to declare all this, that
the righteous, and the wise, and their works, are in the hand of God:
no man knoweth either love or hatred by all that is before them. 2
All things come alike to all: there is one event to the righteous, and
to the wicked; to the good and to the clean, and to the unclean; to him
that sacrificeth, and to him that sacrificeth not: as is the good, so
is the sinner; and he that sweareth, as he that feareth an oath. 3
This is an evil among all things that are done under the sun, that
there is one event unto all: yea, also the heart of the sons of men is
full of evil, and madness is in their heart while they live, and after
that they go to the dead.
It has been observed concerning those who have pretended to search for
the philosophers' stone that, though they could never find what they
sought for, yet in the search they have hit upon many other useful
discoveries and experiments. Thus Solomon, when, in the close of the
foregoing chapter, he applied his heart to know the work of God, and
took a great deal of pains to search into it, though he despaired of
finding it out, yet he found out that which abundantly recompensed him
for the search, and gave him some satisfaction, which he here gives us;
for therefore he considered all this in his heart, and weighed it
deliberately, that he might declare it for the good of others. Note,
What we are to declare we should first consider; think twice before we
speak once; and what we have considered we should then declare. I
believed, therefore have I spoken.
The great difficulty which Solomon met with in studying the book of
providence was the little difference that is made between good men and
bad in the distribution of comforts and crosses, and the disposal of
events. This has perplexed the minds of many wise and contemplative
men. Solomon discourses of it in these verses, and, though he does not
undertake to find out this work of God, yet he says that which may
prevent its being a stumbling-block to us.
I. Before he describes the temptation in its strength he lays down a
great and unquestionable truth, which he resolves to adhere to, and
which, if firmly believed, will be sufficient to break the force of the
temptation. This has been the way of God's people in grappling with
this difficulty. Job, before he discourses of this matter, lays down
the doctrine of God's omniscience (Job xxiv. 1), Jeremiah the doctrine
of his righteousness (Jer. xii. 1), another prophet that of his
holiness (Hab. i. 13), the psalmist that of his goodness and peculiar
favour to his own people (Ps. lxxiii. 1), and that is it which Solomon
here fastens upon and resolves to abide by, that, though good and evil
seem to be dispensed promiscuously, yet God has a particular care of
and concern for his own people: The righteous and the wise, and their
works, are in the hand of God, under his special protection and
guidance; all their affairs are managed by him for their good; all
their wise and righteous actions are in his hand, to be recompensed in
the other world, though not in this. They seem as if they were given up
into the hand of their enemies, but it is not so. Men have no power
against them but what is given them from above. The events that affect
them do not come to pass by chance, but all according to the will and
counsel of God, which will turn that to be for them which seemed to be
most against them. Let this make us easy, whatever happens, that all
God's saints are in his hand, Deut. xxxiii. 3; John x. 29; Ps. xxxi.
15.
II. He lays this down for a rule, that the love and hatred of God are
not to be measured and judged of by men's outward condition. If
prosperity were a certain sign of God's love, and affliction of his
hatred, then it might justly be an offence to us to see the wicked and
godly fare alike. But the matter is not so: No man knows either love or
hatred by all that is before him in this world, by those things that
are the objects of sense. These we may know by that which is within us;
if we love God with all our heart, thereby we may know that he loves
us, as we may know likewise that we are under his wrath if we be
governed by that carnal mind which is enmity to him. These will be
known by that which shall be hereafter, by men's everlasting state; it
is certain that men are happy or miserable according as they are under
the love or hatred of God, but not according as they are under the
smiles or frowns of the world; and therefore if God loves a righteous
man (as certainly he does) he is happy, though the world frown upon
him; and if he hates a wicked man (as certainly he does) he is
miserable, though the world smile upon him. Then the offence of this
promiscuous distribution of events has ceased.
III. Having laid down these principles, he acknowledges that all things
come alike to all; so it has been formerly, and therefore we are not to
think it strange if it be so now, if it be so with us and our families.
Some make this, and all that follows to v. 13, to be the perverse
reasoning of the atheists against the doctrine of God's providence; but
I rather take it to be Solomon's concession, which he might the more
freely make when he had fixed those truths which are sufficient to
guard against any ill use that may be made of what he grants. Observe
here (v. 2),
1. The great difference that there is between the characters of the
righteous and the wicked, which, in several instances, are set the one
over-against the other, to show that, though all things come alike to
all, yet that does not in the least confound the eternal distinction
between moral good and evil, but that remains immutable. (1.) The
righteous are clean, have clean hands and pure hearts; the wicked are
unclean, under the dominion of unclean lusts, pure perhaps in their own
eyes, but not cleansed from their filthiness, God will certainly put a
difference between the clean and the unclean, the precious and the
vile, in the other world, though he does not seem to do so in this.
(2.) The righteous sacrifice, that is, they make conscience of
worshipping God according to his will, both with inward and outward
worship; the wicked sacrifice not, that is, they live in the neglect of
God's worship and grudge to part with any thing for his honour. What is
the Almighty, that they should serve him? (3.) The righteous are good,
good in God's sight, they do good in the world; the wicked are sinners,
violating the laws of God and man, and provoking to both. (4.) The
wicked man swears, has no veneration for the name of God, but profanes
it by swearing rashly and falsely; but the righteous man fears an oath,
swears not, but is sworn, and then with great reverence; he fears to
take an oath, because it is a solemn appeal to God as a witness and
judge; he fears, when he has taken a oath, to break it, because God is
righteous who takes vengeance.
2. The little difference there is between the conditions of the
righteous and the wicked in this world: There is one event to both. Is
David rich? So is Nabal. Is Joseph favoured by his prince? So is Haman.
Is Ahab killed in a battle? So is Josiah. Are the bad figs carried to
Babylon? So are the good, Jer. xxiv. 1. There is a vast difference
between the original, the design, and the nature, of the same event to
the one and to the other; the effects and issues of it are likewise
vastly different; the same providence to the one is a savour of life
unto life, to the other of death unto death, though, to outward
appearance, it is the same.
IV. He owns this to be a very great grievance to those that are wise
and good: "This is an evil, the greatest perplexity, among all things
that are done under the sun (v. 3); nothing has given me more
disturbance than this, that there is one event unto all." It hardens
atheists, and strengthens the hands of evil-doers; for therefore it is
that the hearts of the sons of men are full of evil and fully set in
them to do evil, ch. viii. 11. When they see that there is one event to
the righteous and the wicked they wickedly infer thence that it is all
one to God whether they are righteous or wicked, and therefore they
stick at nothing to gratify their lusts.
V. For the further clearing of this great difficulty, as he began this
discourse with the doctrine of the happiness of the righteous (whatever
they may suffer, they and their works are in the hands of God, and
therefore in good hands, they could not be in better), so he concludes
with the doctrine of the misery of the wicked; however they may
prosper, madness is in their heart while they live, and after that they
go to the dead. Envy not the prosperity of evil-doers, for, 1. They are
now madmen, and all the delights they seem to be blessed with are but
like the pleasant dreams and fancies of a distracted man. They are mad
upon their idols (Jer. l. 38), are mad against God's people, Acts xxvi.
11. When the prodigal repented, it is said, He came to himself (Luke
xv. 17), which intimates that he had been beside himself before. 2.
They will shortly be dead men. They make a mighty noise and bustle
while they live, but after awhile, they go to the dead, and there is an
end of all their pomp and power; they will then be reckoned with for
all their madness and outrage in sin. Though, on this side death, the
righteous and the wicked seem alike, on the other side death there will
be a vast difference between them.
The Consequences of Death; The Proper Enjoyment of Life.
4 For to him that is joined to all the living there is hope: for a
living dog is better than a dead lion. 5 For the living know that
they shall die: but the dead know not any thing, neither have they any
more a reward; for the memory of them is forgotten. 6 Also their
love, and their hatred, and their envy, is now perished; neither have
they any more a portion for ever in any thing that is done under the
sun. 7 Go thy way, eat thy bread with joy, and drink thy wine with a
merry heart; for God now accepteth thy works. 8 Let thy garments be
always white; and let thy head lack no ointment. 9 Live joyfully with
the wife whom thou lovest all the days of the life of thy vanity, which
he hath given thee under the sun, all the days of thy vanity: for that
is thy portion in this life, and in thy labour which thou takest under
the sun. 10 Whatsoever thy hand findeth to do, do it with thy might;
for there is no work, nor device, nor knowledge, nor wisdom, in the
grave, whither thou goest.
Solomon, in a fret, had praised the dead more than the living (ch. iv.
2); but here, considering the advantages of life to prepare for death
and make sure the hope of a better life, he seems to be of another
mind.
I. He shows the advantages which the living have above those that are
dead, v. 4-6. 1. While there is life there is hope. Dum spiro,
spero--While I breathe, I hope. It is the privilege of the living that
they are joined to the living, in relation, commerce, and conversation,
and, while they are so, there is hope. If a man's condition be, upon
any account, bad, there is hope it will be amended. If the heart be
full of evil, and madness be in it, yet while there is life there is
hope that by the grace of God there may be a blessed change wrought;
but after men go to the dead (v. 3) it is too late then; he that is
then filthy will be filthy still, for ever filthy. If men be thrown
aside as useless, yet, while they are joined to the living, there is
hope that they may yet again take root and bear fruit; he that is alive
is, or may be, good for something, but he that is dead, as to this
world, is not capable of being any further serviceable. Therefore a
living dog is better than a dead lion; the meanest beggar alive has
that comfort of this world and does that service to it which the
greatest prince, when he is dead, is utterly incapable of. 2. While
there is life there is an opportunity of preparing for death: The
living know that which the dead have no knowledge of, particularly they
know that they shall die, and are, or may be, thereby influenced to
prepare for that great change which will come certainly, and may come
suddenly. Note, The living cannot but know that they shall die, that
they must needs die. They know they are under a sentence of death; they
are already taken into custody by its messengers, and feel themselves
declining. This is a needful useful knowledge; for what is our
business, while we live, but to get ready to die: The living know they
shall die; it is a thing yet to come, and therefore provision may be
made for it. The dead know they are dead, and it is too late; they are
on the other side the great gulf fixed. 3. When life is gone all this
world is gone with it, as to us. (1.) There is an end of all our
acquaintance with this world and the things of it: The dead know not
any thing of that which, while they lived, they were intimately
conversant with. It does not appear that they know any thing of what is
done by those they leave behind. Abraham is ignorant of us; they are
removed into darkness, Job x. 22. (2.) There is an end of all our
enjoyments in this world: They have no more a reward for their toils
about the world, but all they got must be left to others; they have a
reward for their holy actions, but not for their worldly ones. The
meats and the belly will be destroyed together, John vi. 27; 1 Cor. vi.
13. It is explained v. 6. Neither have they any more a portion for
ever, none of that which they imagined would be a portion for ever, of
that which is done and got under the sun. The things of this world will
not be a portion for the soul because they will not be a portion for
ever; those that choose them, and have them for their good things, have
only a portion in this life, Ps. xvii. 14. The world can only be an
annuity for life, not a portion for ever. (3.) There is an end of their
name. There are but few whose names survive them long; the grave is a
land of forgetfulness, for the memory of those that are laid there is
soon forgotten; their place knows them no more, nor the lands they
called by their own names. (4.) There is an end of their affections,
their friendships and enmities: Their love, and their hatred, and their
envy have now perished; the good things they loved, the evil things
they hated, the prosperity of others, which they envied, are now all at
an end with them. Death parts those that loved one another, and puts an
end to their friendship, and those that hated one another too, and puts
an end to their quarrels. Actio moritur cum personâ--The person and his
actions die together. There we shall be never the better for our
friends (their love can do us no kindness), nor ever the worse for our
enemies--their hatred and envy can do us no damage. There the wicked
cease from troubling. Those things which now so affect us and fill us,
which we are so concerned about and so jealous of, will there be at an
end.
II. Hence he infers that it is our wisdom to make the best use of life
that we can while it does last, and manage wisely what remains of it.
1. Let us relish the comforts of life while we live, and cheerfully
take our share of the enjoyments of it. Solomon, having been himself
ensnared by the abuse of sensitive delights, warns others of the
danger, not by a total prohibition of them, but by directing to the
sober and moderate use of them; we may use the world, but must not
abuse it, take what is to be had out of it, and expect no more. Here we
have,
(1.) The particular instances of this cheerfulness prescribed: "Thou
art drooping and melancholy, go thy way, like a fool as thou art, and
get into a better temper of mind." [1.] "Let thy spirit be easy and
pleasant; then let there be joy and a merry heart within," a good heart
(so the word is), which distinguishes this from carnal mirth and
sensual pleasure, which are the evil of the heart, both a symptom and a
cause of much evil there. We must enjoy ourselves, enjoy our friends,
enjoy our God, and be careful to keep a good conscience, that nothing
may disturb us in these enjoyments. We must serve God with gladness, in
the use of what he gives us, and be liberal in communicating it to
others, and not suffer ourselves to be oppressed with inordinate care
and grief about the world. We must eat our bread as Israelites, not in
our mourning (Deut. xxvi. 14), as Christians, with gladness and
liberality of heart, Acts ii. 46. See Deut. xxviii. 47. [2.] "Make use
of the comforts and enjoyments which God has given thee: Eat thy bread,
drink thy wine, thine, not another's, not the bread of deceit, nor the
wine of violence, but that which is honestly got, else thou canst not
eat it with any comfort nor expect a blessing upon it--thy bread and
thy wine, such as are agreeable to thy place and station, not
extravagantly above it nor sordidly below it; lay out what God has
given thee for the ends for which thou art entrusted with it, as being
but a steward." [3.] "Evidence thy cheerfulness (v. 8): Let thy
garments be always white. Observe a proportion in thy expenses; reduce
not thy food in order to gratify thy pride, nor thy clothing in order
to gratify thy voluptuousness. Be neat, wear clean linen, and be not
slovenly." Or, "Let thy garments be white in token of joy and
cheerfulness," which were expressed by white raiment (Rev. iii. 4);
"and as a further token of joy, let thy head lack no ointment that is
fit for it." Our Saviour admitted this piece of pleasure at a feast
(Matt. xxvi. 7), and David observes it among the gifts of God's bounty
to him. Ps. xxiii. 5, Thou anointest my head with oil. Not that we must
place our happiness in any of the delights of sense, or set our hearts
upon them, but what God has given us we must make as comfortable a use
of as we can afford, under the limitations of sobriety and wisdom, and
not forgetting the poor. [4.] "Make thyself agreeable to thy relations:
Live joyfully with the wife whom thou lovest. Do not engross thy
delights, making much of thyself only, and not caring what becomes of
those about thee, but let them share with thee and make them easy too.
Have a wife; for even in paradise it was not good for man to be alone.
Keep to thy wife, to one, and do not multiply wives" (Solomon had found
the mischief of that); "keep to her only, and have nothing to do with
any other." How can a man live joyfully with one with whom he does not
live honestly? "Love thy wife; and the wife whom thou lovest thou wilt
be likely to live joyfully with." When we do the duty of relations we
may expect the comfort of them. See Prov. v. 19. "Live with thy wife,
and delight in her society. Live joyfully with her, and be most
cheerful when thou art with her. Take pleasure in thy family, thy vine
and thy olive plants."
(2.) The qualifications necessary to this cheerfulness: "Rejoice and
have a merry heart, if God now accepts thy works. If thou art
reconciled to God, and recommended to him, then thou has reason to be
cheerful, otherwise not." Rejoice not, O Israel! for joy, as other
people, for thou hast gone a whoring from thy God, Hos. ix. 1. Our
first care must be to make our peace with God, and obtain his favour,
to do that which he will accept of, and then, Go thy way, eat thy bread
with joy. Note, Those whose works God has accepted have reason to be
cheerful and ought to be so. 'Now that thou eatest the bread of thy
sacrifices with joy, and partakest of the wine of thy drink-offerings
with a merry heart, now God accepts thy works. Thy religious services,
when performed with holy joy, are pleasing to God; he loves to have his
servants sing at their work, it proclaims him a good Master.
(3.) The reasons for it. "Live joyfully, for," [1.] "It is all little
enough to make thy passage through this world easy and comfortable: The
days of thy life are the days of thy vanity; there is nothing here but
trouble, and disappointment. Thou wilt have time enough for sorrow and
grief when thou canst not help it, and therefore live joyfully while
thou canst, and perplex not thyself with thoughts and cares about
to-morrow; sufficient to the day is the evil thereof. Let a gracious
serenity of mind be a powerful antidote against the vanity of the
world." [2.] "It is all thou canst get from this world: That is thy
portion in the things of this life. In God, and another life, thou
shalt have a better portion, and a better recompence for thy labours in
religion; but for thy pains which thou takest about the things under
the sun this is all thou canst expect, and therefore do not deny this
to thyself."
2. Let us apply ourselves to the business of life while life lasts, and
so use the enjoyments of it as by them to be fitted for the
employments: "Therefore eat with joy and a merry heart, not that thy
soul may take its ease (as Luke xii. 19), but that thy soul may take
the more pains and the joy of the Lord may be its strength and oil to
its wheels," v. 10. Whatsoever thy hand finds to do do it with thy
might. Observe here, (1.) There is not only something to be had, but
something to be done, in this life, and the chief good we are to
enquire after is the good we should do, Eccl. ii. 3. This is the world
of service; that to come is the world of recompence. This is the world
of probation and preparation for eternity; we are here upon business,
and upon our good behaviour. (2.) Opportunity is to direct and quicken
duty. That is to be done which our hand finds to do, which occasion
calls for; and an active hand will always find something to do that
will turn to a good account. What must be done, of necessity, our hand
will here find a price in it for the doing of, Prov. xvii. 16. (3.)
What good we have an opportunity of doing we must do while we have the
opportunity, and do it with our might, with care, vigour, and
resolution, whatever difficulties and discouragements we may meet with
in it. Harvest-days are busy days; and we must make hay while the sun
shines. Serving God and working out our salvation must be done with all
that is within us, and all little enough. (4.) There is good reason why
we should work the works of him that sent us while it is day, because
the night comes, wherein no man can work, John ix. 4. We must up and be
doing now with all possible diligence, because our doing-time will be
done shortly and we know not how soon. But this we know that, if the
work of life be not done when our time is done, we are undone for ever:
"There is no work to be done, nor device to do it, no knowledge for
speculation, nor wisdom for practice, in the grave whither thou goest."
We are all going towards the grave; every day brings us a step nearer
to it; when we are in the grave it will be too late to mend the errors
of life, too late to repent and make our peace with God, too late to
lay up any thing in store for eternal life; it must be done now or
never. The grave is a land of darkness and silence, and therefore there
is no doing any thing for our souls there; it must be done now or
never, John xii. 35.
The Disappointment of Hopes.
11 I returned, and saw under the sun, that the race is not to the
swift, nor the battle to the strong, neither yet bread to the wise, nor
yet riches to men of understanding, nor yet favour to men of skill; but
time and chance happeneth to them all. 12 For man also knoweth not
his time: as the fishes that are taken in an evil net, and as the birds
that are caught in the snare; so are the sons of men snared in an evil
time, when it falleth suddenly upon them.
The preacher here, for a further proof of the vanity of the world, and
to convince us that all our works are in the hand of God, and not in
our own hand, shows the uncertainty and contingency of future events,
and how often they contradict the prospects we have of them. He had
exhorted us (v. 10) to do what we have to do with all our might; but
here he reminds us that, when we have done all, we must leave the issue
with God, and not be confident of the success.
I. We are often disappointed of the good we had great hopes of, v. 11.
Solomon had himself made the observation, and so has many a one since,
that events, both in public and private affairs, do not always agree
even with the most rational prospects and probabilities. Nulli fortuna
tam dedita est ut multa tentanti ubique respondeat--Fortune surrenders
herself to no one so as to ensure him success, however numerous his
undertakings. Seneca. The issue of affairs is often unaccountably cross
to every one's expectation, that the highest may not presume, nor the
lowest despair, but all may live in a humble dependence upon God, from
whom every man's judgment proceeds.
1. He gives instances of disappointment, even where means and
instruments were most encouraging and promised fair. (1.) One would
think that the lightest of foot should, in running, win the prize; and
yet the race is not always to the swift; some accident happens to
retard them, or they are too secure, and therefore remiss, and let
those that are slower get the start of them. (2.) One would think that,
in fighting, the most numerous and powerful army should be always
victorious, and, in single combat, that the bold and mighty champion
should win the laurel; but the battle is not always to the strong; a
host of Philistines was once put to flight by Jonathan and his man; one
of you shall chase a thousand; the goodness of the cause has often
carried the day against the most formidable power. (3.) One would think
that men of sense should always be men of substance, and that those who
know how to live in the world should not only have a plentiful
maintenance, but get great estates; and yet it does not always prove
so; even bread is not always to the wise, much less riches always to
men of understanding. Many ingenious men, and men of business, who were
likely to thrive in the world, have strangely gone backward and come to
nothing. (4.) One would think that those who understand men, and have
the art of management, should always get preferment and obtain the
smiles of great men; but many ingenious men have been disappointed, and
have spent their days in obscurity, nay, have fallen into disgrace, and
perhaps have ruined themselves by those very methods by which they
hoped to raise themselves, for favour is not always to men of skill,
but fools are favoured and wise men frowned upon.
2. He resolves all these disappointments into an over-ruling power and
providence, the disposals of which to us seem casual, and we call them
chance, but really they are according to the determinate counsel and
foreknowledge of God, here called time, in the language of this book,
ch. iii. 1; Ps. xxxi. 15. Time and chance happen to them all. A
sovereign Providence breaks men's measures, and blasts their hopes, and
teaches them that the way of man is not in himself, but subject to the
divine will. We must use means, but not trust to them; if we succeed,
we must give God the praise (Ps. xliv. 3); if we be crossed, we must
acquiesce in his will and take our lot.
II. We are often surprised with the evils we were in little fear of (v.
12): Man knows not his time, the time of his calamity, his fall, his
death, which, in scripture, is called our day and our hour. 1. We know
not what troubles are before us, which will take us off our business,
and take us out of the world, what time and chance will happen to us,
nor what one day, or a night, may bring forth. It is not for us to know
the times, no, not our own time, when or how we shall die. God has, in
wisdom, kept us in the dark, that we may be always ready. 2. Perhaps we
may meet with trouble in that very thing wherein we promise ourselves
the greatest satisfaction and advantage; as the fishes and the birds
are drawn into the snare and net by the bait laid to allure them, which
they greedily catch at, so are the sons of men often snared in an evil
time, when it falls suddenly upon them, before they are aware. And
these things too come alike to all. Men often find their bane where
they sought their bless, and catch their death where they thought to
find a prize. Let us therefore never be secure, but always ready for
changes, that, though they may be sudden, they may be no surprise or
terror to us.
The Advantages of Wisdom.
13 This wisdom have I seen also under the sun, and it seemed great unto
me: 14 There was a little city, and few men within it; and there came
a great king against it, and besieged it, and built great bulwarks
against it: 15 Now there was found in it a poor wise man, and he by
his wisdom delivered the city; yet no man remembered that same poor
man. 16 Then said I, Wisdom is better than strength: nevertheless the
poor man's wisdom is despised, and his words are not heard. 17 The
words of wise men are heard in quiet more than the cry of him that
ruleth among fools. 18 Wisdom is better than weapons of war: but one
sinner destroyeth much good.
Solomon still recommends wisdom to us as necessary to the preserving of
our peace and the perfecting of our business, notwithstanding the
vanities and crosses which human affairs are subject to. He had said
(v. 11), Bread is not always to the wise; yet he would not therefore be
thought either to disparage, or to discourage, wisdom, no, he still
retains his principle, that wisdom excels folly as much as light excels
darkness (ch. ii. 13), and we ought to love and embrace it, and be
governed by it, for the sake of its own intrinsic worth, and the
capacity it gives us of being serviceable to others, though we
ourselves should not get wealth and preferment by it. This wisdom, that
is, this which he here describes, wisdom which enables a man to serve
his country out of pure affection to its interests, when he himself
gains no advantage by it, no, not so much as thanks for his pains, or
the reputation of it, this is the wisdom which, Solomon says, seemed
great unto him, v. 13. A public spirit, in a private sphere, is wisdom
which those who understand things that differ cannot but look upon as
very magnificent.
I. Solomon here gives an instance, which probably was a case in fact,
in some neighbouring country, of a poor man who with his wisdom did
great service in a time of public distress and danger (v. 14): There
was a little city (no great prize, whoever was master of it); there
were but few men within it, to defend it, and men, if men of fortitude,
are the best fortifications of a city; here were few men, and, because
few, feeble, fearful, and ready to give up their city as not tenable.
Against this little city a great king came with a numerous army, and
besieged it, either in pride, or covetousness to possess it, or in
revenge for some affront given him, to chastise and destroy it.
Thinking it stronger than it was, he built great bulwarks against it,
from which to batter it, and doubted not but in a little time to make
himself master of it. What a great deal of unjust vexation do ambitious
princes give to their harmless neighbours! This great king needed not
fear this little city; why then should he frighten it? It would be
little profit to him; why then should he put himself to such a great
expense to gain it? But as unreasonable and insatiably greedy as little
people sometimes are to lay house to house, and field to field, great
kings often are to lay city to city, and province to province, that
they may be placed alone in the earth, Isa. v. 8. Did victory and
success attend the strong? No; there was found in this little city,
among the few men that were in it, one poor wise man--a wise man, and
yet poor, and not preferred to any place of profit or power in the
city; places of trust were not given to men according to their merit,
and meetness for them, else such a wise man as this would not have been
a poor man. Now, 1. Being wise, he served the city, though he was poor.
In their distress they found him out (Judg. xi. 7) and begged his
advice and assistance; and he by his wisdom delivered the city, either
by prudent instructions given to the besieged, directing them to some
unthought-of stratagem for their own security, or by a prudent treaty
with the besiegers, as the woman at Abel, 2 Sam. xx. 16. He did not
upbraid them with the contempt they had put upon him, in leaving him
out of their council, nor tell them he was poor and had nothing to
lose, and therefore cared not what became of the city; but he did his
best for it, and was blessed with success. Note, Private interests and
personal resentments must always be sacrificed to public good and
forgotten when the common welfare is concerned. 2. Being poor, he was
slighted by the city, though he was wise and had been an instrument to
save them all from ruin: No man remembered that same poor man; his good
services were not taken notice of, no recompence was made him, no marks
of honour were put upon him, but he lived in as much poverty and
obscurity as he had done before. Riches were not to this man of
understanding, nor favour to this man of skill. Many who have
well-merited of their prince and country have been ill-paid; such an
ungrateful world do we live in. It is well that useful men have a God
to trust to, who will be their bountiful rewarder; for, among men,
great services are often envied and rewarded with evil for good.
II. From this instance he draws some useful inferences, looks upon it
and receives instruction. 1. Hence he observes the great usefulness and
excellency of wisdom, and what a blessing it makes men to their
country: Wisdom is better than strength, v. 16. A prudent mind, which
is the honour of a man, is to be preferred before a robust body, in
which many of the brute creatures excel man. A man may by his wisdom
effect that which he could never compass by his strength, and may
overcome those by out-witting them who are able to overpower him. Nay,
wisdom is better than weapons of war, offensive or defensive, v. 18.
Wisdom, that is, religion and piety (for the wise man is here opposed
to a sinner), is better than all military endowments or accoutrements,
for it will engage God for us, and then we are safe in the greatest
perils and successful in the greatest enterprises. If God be for us,
who can be against us or stand before us? 2. Hence he observes the
commanding force and power of wisdom, though it labour under external
disadvantages (v. 17): The words of wise men are heard in quiet; what
they speak, being spoken calmly and with deliberation (though, not
being rich and in authority, they dare not speak aloud nor with any
great assurance), will be hearkened to and regarded, will gain respect,
nay, will gain the point, and sway with men more than the imperious
clamour of him that rules among fools, who, like fools, chose him to be
their ruler, for his noise and blustering, and, like fools, think he
must by those methods carry the day with every body else. A few close
arguments are worth a great many big words; and those will strike sail
to fair reasoning who will answer those that hector and insult
according to their folly. How forcible are right words! What is spoken
wisely should be spoken calmly, and then it will be heard in quiet and
calmly considered. But passion will lessen the force even of reason,
instead of adding any force to it. 3. Hence he observes that wise and
good men, notwithstanding this, must often content themselves with the
satisfaction of having done good, or at least attempted it, and offered
at it, when they cannot do the good they would do nor have the praise
they should have. Wisdom capacitates a man to serve his neighbours, and
he offers his service; but, alas! if he be poor his wisdom is despised
and his words are not heard, v. 16. Many a man is buried alive in
poverty and obscurity who, if he had but fit encouragement given him,
might be a great blessing to the world; many a pearl is lost in its
shell. But there is a day coming when wisdom and goodness shall be in
honour, and the righteous shall shine forth.
4. From what he had observed of the great good which one wise and
virtuous man may do he infers what a great deal of mischief one wicked
man may do, and what a great deal of good he may be the hindrance of:
One sinner destroyeth much good. (1.) As to himself, a sinful condition
is a wasteful condition. How many of the good gifts both of nature and
Providence does one sinner destroy and make waste of--good sense, good
parts, good learning, a good disposition, a good estate, good meat,
good drink, and abundance of God's good creatures, all made use of in
the service of sin, and so destroyed and lost, and the end of giving
them frustrated and perverted! He who destroys his own soul destroys
much good. (2.) As to others, what a great deal of mischief may one
wicked man do in a town or country! One sinner, who makes it his
business to debauch others, may defeat and frustrate the intentions of
a great many good laws and a great deal of good preaching, and draw
many into his pernicious ways; one sinner may be the ruin of a town, as
one Achan troubled the whole camp of Israel. The wise man who delivered
the city would have had his due respect and recompence for it but that
some one sinner hindered it, and invidiously diminished the service.
And many a good project, well laid for the public welfare, had been
destroyed by some one subtle adversary to it. The wisdom of some would
have healed the nation, but, through the wickedness of a few, it would
not be healed. See who are a kingdom's friends and enemies, if one
saint does much good, and one sinner destroys much good.
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E C C L E S I A S T E S
CHAP. X.
This chapter seems to be like Solomon's proverbs, a collection of wise
sayings and observations, rather than a part of his sermon; but the
preacher studied to be sententious, and "set in order many proverbs,"
to be brought in in his preaching. Yet the general scope of all the
observations in this chapter is to recommend wisdom to us, and its
precepts and rules, as of great use for the right ordering of our
conversation and to caution us against folly. I. He recommends wisdom
to private persons, who are in an inferior station. 1. It is our wisdom
to preserve our reputation, in managing our affairs dexterously, ver.
1-3. 2. To be submissive to our superiors if at any time we have
offended them, ver. 4. 3. To live quiet and peaceable lives, and not to
meddle with those that are factious and seditious, and are endeavouring
to disturb the government and the public repose, the folly and danger
of which disloyal and turbulent practices he shows, ver. 8-11. 4. To
govern our tongues well, ver. 12-15. 5. To be diligent in our business
and provide well for our families, ver. 18, 19. 6. Not to speak ill of
our rulers, no, not in secret, ver. 20. II. He recommends wisdom to
rulers; let them not think that, because their subjects must be quiet
under them, therefore they may do what they please; no, but, 1. Let
them be careful whom they prefer to places of trust and power, ver.
5-7. 2. Let them manage themselves discreetly, be generous and not
childish, temperate and not luxurious, ver. 16, 17. Happy the nation
when princes and people make conscience of their duty according to
these rules.
The Advantages of Wisdom.
1 Dead flies cause the ointment of the apothecary to send forth a
stinking savour: so doth a little folly him that is in reputation for
wisdom and honour. 2 A wise man's heart is at his right hand; but a
fool's heart at his left. 3 Yea also, when he that is a fool walketh
by the way, his wisdom faileth him, and he saith to every one that he
is a fool.
In these verses Solomon shows,
I. What great need wise men have to take heed of being guilty of any
instance of folly; for a little folly is a great blemish to him that is
in reputation for wisdom and honour, and is as hurtful to his good name
as dead flies are to a sweet perfume, not only spoiling the sweetness
of it, but making it to send forth a stinking savour. Note, 1. True
wisdom is true honour, and will gain a man a reputation, which is like
a box of precious ointment, pleasing and very valuable. 2. The
reputation that is got with difficulty, and by a great deal of wisdom,
may be easily lost, and by a little folly, because envy fastens upon
eminency, and makes the worst of the mistakes and miscarriages of those
who are cried up for wisdom, and improves them to their disadvantage;
so that the folly which in another would not be taken notice of in them
is severely censured. Those who make a great profession of religion
have need to walk very circumspectly, to abstain from all appearances
of evil, and approaches towards it, because many eyes are upon them,
that watch for their halting; their character is soon sullied, and they
have a great deal of reputation to lose.
II. What a deal of advantage a wise man has above a fool in the
management of business (v. 2): A wise man's heart is at his right hand,
so that he goes about his business with dexterity, turns his hand
readily to it, and goes through it with despatch; his counsel and
courage are ready to him, whenever he has occasion for them. But a
fool's heart is at his left hand; it is always to seek when he has any
thing to do that is of importance, and therefore he goes awkwardly
about it, like a man that is left-handed; he is soon at a loss and at
his wits' end.
III. How apt fools are at every turn to proclaim their own folly, and
expose themselves; he that is either witless or graceless, either silly
or wicked, if he be ever so little from under the check, and left to
himself, if he but walk by the way, soon shows what he is; his wisdom
fails him, and, by some impropriety or other, he says to every one he
meets that he is a fool (v. 3), that is, he discovers his folly as
plainly as if he had told them so. He cannot conceal it, and he is not
ashamed of it. Sin is the reproach of sinners wherever they go.
Mutual Duties of Princes and Subjects.
4 If the spirit of the ruler rise up against thee, leave not thy place;
for yielding pacifieth great offences. 5 There is an evil which I
have seen under the sun, as an error which proceedeth from the ruler:
6 Folly is set in great dignity, and the rich sit in low place. 7 I
have seen servants upon horses, and princes walking as servants upon
the earth. 8 He that diggeth a pit shall fall into it; and whoso
breaketh a hedge, a serpent shall bite him. 9 Whoso removeth stones
shall be hurt therewith; and he that cleaveth wood shall be endangered
thereby. 10 If the iron be blunt, and he do not whet the edge, then
must he put to more strength: but wisdom is profitable to direct. 11
Surely the serpent will bite without enchantment; and a babbler is no
better.
The scope of these verses is to keep subjects loyal and dutiful to the
government. In Solomon's reign the people were very rich, and lived in
prosperity, which perhaps made them proud and petulant, and when the
taxes were high, though they had enough to pay them with, it is
probable that many conducted themselves insolently towards the
government and threatened to rebel. To such Solomon here gives some
necessary cautions.
I. Let not subjects carry on a quarrel with their prince upon any
private personal disgust (v. 4): "If the spirit of the ruler rise up
against thee, if upon some misinformation given him, or some
mismanagement of thine, he is displeased at thee, and threaten thee,
yet leave not thy place, forget not the duty of a subject, revolt not
from thy allegiance, do not, in a passion, quit thy post in his service
and throw up thy commission, as despairing ever to regain his favour.
No, wait awhile, and thou wilt find he is not implacable, but that
yielding pacifies great offences." Solomon speaks for himself, and for
every wise and good man that is a master, or a magistrate, that he
could easily forgive those, upon their submission, whom yet, upon their
provocation, he had been very angry with. It is safer and better to
yield to an angry prince than to contend with him.
II. Let not subjects commence a quarrel with their prince, though the
public administration be not in every thing as they would have it. He
grants there is an evil often seen under the sun, and it is a
king's-evil, an evil which the king only can cure, for it is an error
which proceeds from the ruler (v. 5); it is a mistake which rulers,
consulting their personal affections more than the public interests,
are too often guilty of, that men are not preferred according to their
merit, but folly is set in great dignity, men of shattered brains, and
broken fortunes, are put in places of power and trust, while the rich
men of good sense and good estates, whose interest would oblige them to
be true to the public, and whose abundance would be likely to set them
above temptations to bribery and extortion, yet sit in low places, and
can get no preferment (v. 6), either the ruler knows not how to value
them or the terms of preferment are such as they cannot in conscience
comply with. It is ill with a people when vicious men are advanced and
men of worth are kept under hatches. This is illustrated v. 7. "I have
seen servants upon horses, men not so much of mean extraction and
education (if that were all, it were the more excusable, nay, there is
many a wise servant who with good reason has rule over a son that
causes shame), but of sordid, servile, mercenary dispositions. I have
seen these riding in pomp and state as princes, while princes, men of
noble birth and qualities, fit to rule a kingdom, have been forced to
walk as servants upon the earth, poor and despised." Thus God, in his
providence, punishes a wicked people; but, as far as it is the ruler's
act and deed, it is certainly his error, and a great evil, a grievance
to the subject and very provoking; but it is an error under the sun,
which will certainly be rectified above the sun, and when it shall
shine no more, for in heaven it is only wisdom and holiness that are
set in great dignity. But, if the prince be guilty of his error, yet
let not the subjects leave their place, nor rise up against the
government, nor form any project for the alteration of it; nor let the
prince carry on the humour too far, nor set such servants, such
beggars, on horseback, as will ride furiously over the ancient
land-marks of the constitution, and threaten the subversion of it.
1. Let neither prince nor people violently attempt any changes, nor
make a forcible entry upon a national settlement, for they will both
find it of dangerous consequence, which he shows here by four
similitudes, the scope of which is to give us a caution not to meddle
to our own hurt. Let not princes invade the rights and liberties of
their subjects; let not subjects mutiny and rebel against their
princes; for, (1.) He that digs a pit for another, it is ten to one but
he falls into it himself, and his violent dealing returns upon his own
head. If princes become tyrants, or subjects become rebels, all
histories will tell both what is likely to be their fate and that it is
at their utmost peril, and it were better for both to be content within
their own bounds. (2.) Whoso breaks a hedge, an old hedge, that has
long been a land-mark, let him expect that a serpent, or adder, such as
harbour in rotten hedges, will bite him; some viper or other will
fasten upon his hand, Acts xxviii. 3. God, by his ordinance, as by a
hedge, has inclosed the prerogatives and powers of princes; their
persons are under his special protection; those therefore that form any
treasonable designs against their peace, their crown, and dignity, are
but twisting halters for themselves. (3.) Whoso removes stones, to pull
down a wall or building, does but pluck them upon himself; he shall be
hurt therewith, and will wish that he had let them alone. Those that go
about to alter a well-modelled well-settled government, under colour of
redressing some grievances and correcting some faults in it, will
quickly perceive not only that it is easier to find fault than to mend,
to demolish that which is good than to build up that which is better,
but that they thrust their own fingers into the fire and overwhelm
themselves in the ruin they occasion. (4.) He that cleaves the wood,
especially if, as it follows, he has sorry tools (v. 10), shall be
endangered thereby; the chips, or his own axe-head, will fly in his
face. If we meet with knotty pieces of timber, and we think to master
them by force and violence, and hew them to pieces, they may not only
prove too hard for us, but the attempt may turn to our own damage.
2. Rather let both prince and people act towards each other with
prudence, mildness, and good temper: Wisdom is profitable to direct the
ruler how to manage a people that are inclined to be turbulent, so as
neither, on the one hand, by a supine negligence to embolden and
encourage them, nor, on the other hand, by rigour and severity to
exasperate and provoke them to any seditious practices. It is likewise
profitable to direct the subjects how to act towards a prince that is
inclined to bear hard upon them, so as not to alienate his affections
from them, but to win upon him by humble remonstrances (not insolent
demands, such as the people made upon Rehoboam), by patient submissions
and peaceable expedients. The same rule is to be observed in all
relations, for the preserving of the comfort of them. Let wisdom direct
to gentle methods and forbear violent ones. (1.) Wisdom will teach us
to whet the tool we are to make use of, rather than, by leaving it
blunt, oblige ourselves to exert so much the more strength, v. 10. We
might save ourselves a great deal of labour, and prevent a great deal
of danger, if we did whet before we cut, that is, consider and
premeditate what is fit to be said and done in every difficult case,
that we may accommodate ourselves to it and may do our work smoothly
and easily both to others and to ourselves. Wisdom will direct how to
sharpen and put an edge upon both ourselves and those we employ, not to
work deceitfully (Ps. lii. 2), but to work cleanly and cleverly. The
mower loses no time when he is whetting his scythe. (2.) Wisdom will
teach us to enchant the serpent we are to contend with, rather than
think to out-hiss it (v. 11): The serpent will bite if he be not by
singing and music charmed and enchanted, against which therefore he
stops his ears (Ps. lviii. 4, 5); and a babbler is no better to all
those who enter the lists with him, who therefore must not think by
dint of words to out-talk him, but be prudent management to enchant
him. He that is lord of the tongue (so the phrase is), a ruler that has
liberty of speech and may say what he will, it is as dangerous dealing
with him as with a serpent uncharmed; but, if you use the enchantment
of a mild and humble submission, you may be safe and out of danger;
herein wisdom, the meekness of wisdom, is profitable to direct. By long
forbearing is a prince persuaded, Prov. xxv. 15. Jacob enchanted Esau
with a present and Abigail David. To those that may say any thing it is
wisdom to say nothing that is provoking.
The Contemptibleness of Folly.
12 The words of a wise man's mouth are gracious; but the lips of a fool
will swallow up himself. 13 The beginning of the words of his mouth
is foolishness: and the end of his talk is mischievous madness. 14 A
fool also is full of words: a man cannot tell what shall be; and what
shall be after him, who can tell him? 15 The labour of the foolish
wearieth every one of them, because he knoweth not how to go to the
city.
Solomon, having shown the benefit of wisdom, and of what great
advantage it is to us in the management of our affairs, here shows the
mischief of folly and how it exposes men, which perhaps comes in as a
reflection upon those rulers who set folly in great dignity.
I. Fools talk a great deal to no purpose, and they show their folly as
much by the multitude, impertinence, and mischievousness of their
words, as by any thing; whereas the words of a wise man's mouth are
gracious, are grace, manifest grace in his heart and minister grace to
the hearers, are good, and such as become him, and do good to all about
him, the lips of a fool not only expose him to reproach and make him
ridiculous, but will swallow up himself and bring him to ruin, by
provoking the government to take cognizance of his seditious talk and
call him to an account for it. Adonijah foolishly spoke against his own
life, 1 Kings ii. 23. Many a man has been sunk by having his own tongue
fall upon him, Ps. lxiv. 8. See what a fool's talk is. 1. It takes rise
from his own weakness and wickedness: The beginning of the words of his
mouth is foolishness, the foolishness bound up in his heart, that is
the corrupt spring out of which all these polluted streams flow, the
evil treasure out of which evil things are brought. As soon as he
begins to speak you may perceive his folly; at the very first he talks
idly, and passionately, and like himself. 2. It rises up to fury, and
tends to the hurt and injury of others: The end of his talk, the end it
comes to, is madness. He will presently talk himself into an indecent
heat, and break out into the wild extravagancies of a distracted man.
The end he aims at is mischief; as, at first, he appeared to have
little government of himself, so, at last, it appears he has a great
deal of malice to his neighbours; that root of bitterness bears gall
and wormwood. Note, It is not strange if those that begin foolishly end
madly; for an ungoverned tongue, the more liberty is allowed, grows the
more violent. 3. It is all the same over and over (v. 14): A fool also
is full of words, a passionate fool especially, that runs on endlessly
and never knows when to leave off. He will have the last word, though
it be but the same with that which was the first. What is wanting in
the weight and strength of his words he endeavours in vain to make up
in the number of them; and they must be repeated, because otherwise
there is nothing in them to make them regarded. Note, Many who are
empty of sense are full of words; and the least solid are the most
noisy. The following words may be taken either, (1.) As checking him
for his vainglorious boasting in the multitude of his words, what he
will do and what he will have, not considering that which every body
knows that a man cannot tell what shall be in his own time, while he
lives (Prov. xxvii. 1), much less can one tell what shall be after him,
when he is dead and gone. Would we duly consider our own ignorance of,
and uncertainty about, future events, it would cut off a great many of
the idle words we foolishly multiply. Or, (2.) As mocking him for his
tautologies. He is full of words, for if he do but speak the most trite
and common thing, a man cannot tell what shall be, because he loves to
hear himself talk, he will say it again, what shall be after him who
can tell him? like Battus in Ovid:
------------Sub illis
Montibus (inquit) erant, et erant sub montibus illis--
Under those mountains were they,
They were under those mountains, I say--
whence vain repetitions are called Battologies, Matt. vi. 7.
II. Fools toil a great deal to no purpose (v. 15); The labour of the
foolish, to accomplish their designs, wearies every one of them. 1.
They weary themselves in that labour which is very foolish and absurd.
All their labour is for the world and the body, and the meat that
perishes, and in this labour they spend their strength, and exhaust
their spirits, and weary themselves for very vanity, Hab. ii. 13; Isa.
lv. 2. They choose that service which is perfect drudgery rather than
that which is perfect liberty. 2. That labour which is necessary, and
would be profitable, and might be gone through with ease, wearies them,
because they go about it awkwardly and foolishly, and so make their
business a toil to them, which, if they applied themselves to it
prudently, would be a pleasure to them. Many complain of the labours of
religion as grievous, which they would have no reason to complain of if
the exercises of Christian piety were always under the direction of
Christian prudence. The foolish tire themselves in endless pursuits,
and never bring any thing to pass, because they know not how to go to
the city, that is, because they have not capacity to apprehend the
plainest thing, such as the entrance into a great city is, where one
would think it were impossible for a man to miss his road. Men's
imprudent management of their business robs them both of the comfort
and of the benefit of it. But it is the excellency of the way to the
heavenly city that it is a high-way, in which the wayfaring men, though
fools, shall not err (Isa. xxxv. 8); yet sinful folly makes men miss
that way.
Mutual Duties of Princes and Subjects.
16 Woe to thee, O land, when thy king is a child, and thy princes eat
in the morning! 17 Blessed art thou, O land, when thy king is the son
of nobles, and thy princes eat in due season, for strength, and not for
drunkenness! 18 By much slothfulness the building decayeth; and
through idleness of the hands the house droppeth through. 19 A feast
is made for laughter, and wine maketh merry: but money answereth all
things. 20 Curse not the king, no not in thy thought; and curse not
the rich in thy bedchamber: for a bird of the air shall carry the
voice, and that which hath wings shall tell the matter.
Solomon here observes,
I. How much the happiness of a land depends upon the character of its
rulers; it is well or ill with the people according as the princes are
good or bad. 1. The people cannot be happy when their princes are
childish and voluptuous (v. 16): Woe unto thee, O land! even the land
of Canaan itself, though otherwise the glory of all lands, when thy
king is a child, not so much in age (Solomon himself was young when his
kingdom was happy in him) as in understanding; when the prince is weak
and foolish as a child, fickle and fond of changes, fretful and
humoursome, easily imposed upon, and hardly brought to business, it is
ill with the people. The body staggers if the head be giddy. Perhaps
Solomon wrote this with a foresight of his son Rehoboam's ill conduct
(2 Chron. xiii. 7); he was a child all the days of his life and his
family and kingdom fared the worse for it. Nor is it much better with a
people when their princes eat in the morning, that is, make a god of
their belly and make themselves slaves to their appetites. If the king
himself be a child, yet if the princes and privy-counsellors are wise
and faithful, and apply themselves to business, the land may do the
better; but if they addict themselves to their pleasures, and prefer
the gratifications of the flesh before the despatch of the public
business, which they disfit themselves for by eating and drinking in a
morning, when judges are epicures, and do not eat to live, but live to
eat, what good can a nation expect! 2. The people cannot but be happy
when their rulers are generous and active, sober and temperate, and men
of business, v. 17. The land is then blessed, (1.) When the sovereign
is governed by principles of honour, when the king is the son of
nobles, actuated and animated by a noble spirit, which scorns to do any
thing base and unbecoming so high a character, which is solicitous for
the public welfare, and prefers that before any private interests.
Wisdom, virtue, and the fear of God, beneficence, and a readiness to do
good to all mankind, these ennoble the royal blood. 2. When the
subordinate magistrates are more in care to discharge their trusts than
to gratify their appetites; when they eat in due season (Ps. cxlv. 15);
let us not take ours unseasonable, lest we lose the comfort of seeing
God give it to us. Magistrates should eat for strength, that their
bodies may be fitted to serve their souls in the service of God and
their country, and not for drunkenness, to make themselves unfit to do
any thing either for God or man, and particularly to sit in judgment,
for they will err through wine (Isa. xxviii. 7), will drink and forget
the law, Prov. xxxi. 5. It is well with a people when their princes are
examples of temperance, when those that have most to spend upon
themselves know how to deny themselves.
II. Of what ill consequence slothfulness is both to private and public
affairs (v. 18): By much slothfulness and idleness of the hands, the
neglect of business, and the love of ease and pleasure, the building
decays, drops through first, and by degrees drops down. If it be not
kept well covered, and care be not taken to repair the breaches, as any
happen, it will rain in, and the timber will rot, and the house will
become unfit to dwell in. It is so with the family and the affairs of
it; if men cannot find in their hearts to take pains in their callings,
to tend their shops and look after their own business, they will soon
run in debt and go behind-hand, and, instead of making what they have
more for their children, will make it less. It is so with the public;
if the king be a child and will take no care, if the princes eat in the
morning and will take no pains, the affairs of the nation suffer loss,
and its interests are prejudiced, its honour is sullied, its power is
weakened, its borders are encroached upon, the course of justice is
obstructed, the treasure is exhausted, and all its foundations are out
of course, and all this through the slothfulness of self-seeking of
those that should be the repairers of its breaches and the restorers of
paths to dwell in, Isa. lviii. 12.
III. How industrious generally all are, both princes and people, to get
money, because that serves for all purposes, v. 19. He seems to prefer
money before mirth: A feast is made for laughter, not merely for
eating, but chiefly for pleasant conversation and the society of
friends, not the laughter of the fool, which is madness, but that of
wise men, by which they fit themselves for business and severe studies.
Spiritual feasts are made for spiritual laughter, holy joy in God. Wine
makes merry, makes glad the life, but money is the measure of all
things and answers all things. Pecuniæ obediunt omnia--Money commands
all things. Though wine make merry, it will not be a house for us, nor
a bed, nor clothing, nor provisions and portions for children; but
money, if men have enough of it, will be all these. The feast cannot be
made without money, and, though men have wine, they are not so much
disposed to be merry unless they have money for the necessary supports
of life. Money of itself answers nothing; it will neither feed nor
clothe; but, as it is the instrument of commerce, it answers all the
occasions of this present life. What is to be had may be had for money.
But it answers nothing to the soul; it will not procure the pardon of
sin, the favour of God, the peace of conscience; the soul, as it is not
redeemed, so it is not maintained, with corruptible things as silver
and gold. Some refer this to rulers; it is ill with the people when
they give up themselves to luxury and riot, feasting and making merry,
not only because their business is neglected, but because money must be
had to answer all these things, and, in order to that, the people
squeezed by heavy taxes.
IV. How cautious subjects have need to be that they harbour not any
disloyal purposes in their minds, nor keep up any factious cabals or
consultations against the government, because it is ten to one that
they are discovered and brought to light, v. 20. "Though rulers should
be guilty of some errors, yet be not, upon all occasions, arraigning
their administration and running them down, but make the best of them."
Here, 1. The command teaches us our duty "Curse not the king, no, not
in thy thought, do not wish ill to the government in thy mind." All sin
begins there, and therefore the first risings of it must be curbed and
suppressed, and particularly that of treason and sedition. "Curse not
the rich, the princes and governors, in thy bed-chamber, in a conclave
or club of persons disaffected to the government; associate not with
such; come not into their secret; join not with them in speaking ill of
the government or plotting against it." 2. The reason consults our
safety. "Though the design be carried on ever so closely, a bird of the
air shall carry the voice to the king, who has more spies about than
thou art aware of, and that which has wings shall tell the matter, to
thy confusion and ruin." God sees what men do, and hears what they say,
in secret; and, when he pleases, he can bring it to light by strange
and unsuspected ways. Wouldst thou then not be hurt by the powers that
be, nor be afraid of them? Do that which is good and thou shalt have
praise of the same; but, if thou do that which is evil, be afraid, Rom.
xiii. 3, 4.
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E C C L E S I A S T E S
CHAP. XI.
In this chapter we have, I. A pressing exhortation to works of charity
and bounty to the poor, as the best cure of the vanity which our
worldly riches are subject to and the only way of making them turn to a
substantial good account, ver. 1-6. II. A serious admonition to prepare
for death and judgment, and to begin betimes, even in the days of our
youth, to do so, ver. 7-10.
The Obligations to Be Liberal; Answers to Objections against Liberality.
1 Cast thy bread upon the waters: for thou shalt find it after many
days. 2 Give a portion to seven, and also to eight; for thou knowest
not what evil shall be upon the earth. 3 If the clouds be full of
rain, they empty themselves upon the earth: and if the tree fall toward
the south, or toward the north, in the place where the tree falleth,
there it shall be. 4 He that observeth the wind shall not sow; and he
that regardeth the clouds shall not reap. 5 As thou knowest not what
is the way of the spirit, nor how the bones do grow in the womb of her
that is with child: even so thou knowest not the works of God who
maketh all. 6 In the morning sow thy seed, and in the evening
withhold not thine hand: for thou knowest not whether shall prosper,
either this or that, or whether they both shall be alike good.
Solomon had often, in this book, pressed it upon rich people to take
the comfort of their riches themselves; here he presses it upon them to
do good to others with them and to abound in liberality to the poor,
which will, another day, abound to their account. Observe,
I. How the duty itself is recommended to us, v. 1. 1. Cast thy bread
upon the waters, thy bread-corn upon the low places (so some understand
it), alluding to the husbandman, who goes forth, bearing precious seed,
sparing bread-corn from his family for the seedness, knowing that
without that he can have no harvest another year; thus the charitable
man takes from his bread-corn for seed-corn, abridges himself to supply
the poor, that he may sow beside all waters (Isa. xxxii. 20), because
as he sows so he must reap, Gal. vi. 7. We read of the harvest of the
river, Isa. xxiii. 3. Waters, in scripture, are put for multitudes
(Rev. xvi. 5), and there are multitudes of poor (we do not want objects
of charity); waters are put also for mourners: the poor are men of
sorrows. Thou must give bread, the necessary supports of life, not only
give good words but good things, Isa. lviii. 7. It must be thy bread,
that which is honestly got; it is no charity, but injury, to give that
which is none of our own to give; first do justly, and then love mercy.
"Thy bread, which thou didst design for thyself, let the poor have a
share with thee, as they had with Job, ch. xxxi. 17. Give freely to the
poor, as that which is cast upon the waters. Send it a voyage, send it
as a venture, as merchants that trade by sea. Trust it upon the waters;
it shall not sink."
2. "Give a portion to seven and also to eight, that is, be free and
liberal in works of charity." (1.) "Give much if thou hast much to
give, not a pittance, but a portion, not a bit or two, but a mess, a
meal; give a large dole, not a paltry one; give good measure (Luke vi.
38); be generous in giving, as those were when, on festival days, they
sent portions to those for whom nothing was prepared (Neh. viii. 10),
worthy portions." (2.) "Give to many, to seven, and also to eight; if
thou meet with seven objects of charity, give to them all, and then, if
thou meet with an eighth, give to that, and if with eight more, give to
them all too. Excuse not thyself with the good thou hast done from the
good thou hast further to do, but hold on, and mend. In hard times,
when the number of the poor increases, let thy charity be
proportionably enlarged." God is rich in mercy to all, to us, though
unworthy; he gives liberally, and upbraids not with former gifts, and
we must be merciful as our heavenly Father is.
II. The reasons with which it is pressed upon us. Consider,
1. Our reward for well-doing is very certain. "Though thou cast it upon
the waters, and it seem lost, thou thinkest thou hast given thy good
word with it and art likely never to hear of it again, yet thou shalt
find it after many days, as the husbandman finds his seed again in a
plentiful harvest and the merchant his venture in a rich return. It is
not lost, but well laid out, and well laid up; it brings in full
interest in the present gifts of God's providence, and graces and
comforts of his Spirit; and the principal is sure, laid up in heaven,
for it is lent to the Lord." Seneca, a heathen, could say, Nihil magis
possidere me credam, quam bene donata--I possess nothing so completely
as that which I have given away. Hochabeo quodcunque dedi; hæ sunt
divitiæ certæ in quacunque sortis humanæ levitate--Whatever I have
imparted I still possess; these riches remain with me through all the
vicissitudes of life. "Thou shalt find it, perhaps not quickly, but
after many days; the return may be slow, but it is sure and will be so
much the more plentiful." Wheat, the most valuable grain, lies longest
in the ground. Long voyages make the best returns.
2. Our opportunity for well-doing is very uncertain: "Thou knowest not
what evil may be upon the earth, which may deprive thee of thy estate,
and put thee out of a capacity to do good, and therefore, while thou
hast wherewithal, be liberal with it, improve the present season, as
the husbandman in sowing his ground, before the frost comes." We have
reason to expect evil upon the earth, for we are born to trouble; what
the evil may be we know not, but that we may be ready for it, whatever
it is, it is our wisdom, in the day of prosperity, to be in good, to be
doing good. Many make use of this as an argument against giving to the
poor, because they know not what hard times may come when they may want
themselves; whereas we should therefore the rather be charitable, that,
when evil days come, we may have the comfort of having done good while
we were able; we would then hope to find mercy both with God and man,
and therefore should now show mercy. If by charity we trust God with
what we have, we put it into good hands against bad times.
III. How he obviates the objections which might be made against this
duty and the excuses of the uncharitable.
1. Some will say that what they have is their own and they have it for
their own use, and will ask, Why should we cast it thus upon the
waters? Why should I take my bread, and my flesh, and give it to I know
not whom? So Nabal pleaded, 1 Sam. xxv. 11. "Look up, man, and consider
how soon thou wouldest be starved in a barren ground, if the clouds
over thy head should plead thus, that they have their waters for
themselves; but thou seest, when they are full of rain, they empty
themselves upon the earth, to make it fruitful, till they are wearied
and spent with watering it, Job xxxvii. 11. Are the heavens thus
bountiful to the poor earth, that is so far below them, and wilt thou
grudge thy bounty to thy poor brother, who is bone of thy bone? Or
thus: some will say, Though we give but little to the poor, yet, thank
God, we have as charitable a heart as any." Nay, says Solomon, if the
clouds be full of rain, they will empty themselves; if there be charity
in the heart, it will show itself, Jam. ii. 15, 16. He that draws out
his soul to the hungry will reach forth his hand to them, as he has
ability.
2. Some will say that their sphere of usefulness is low and narrow;
they cannot do the good that they see others can, who are in more
public stations, and therefore they will sit still and do nothing. Nay,
says he, in the place where the tree falls, or happens to be, there it
shall be, for the benefit of those to whom it belongs; every man must
labour to be a blessing to that place, whatever it is, where the
providence of God casts him; wherever we are we may find good work to
do if we have but hearts to do it. Or thus: some will say, "Many
present themselves as objects of charity who are unworthy, and I do not
know whom it is fit to give it to." "Trouble not thyself about that"
(says Solomon); "give as discreetly as thou canst, and then be
satisfied that, though the person should prove undeserving of thy
charity, yet, if thou give it with an honest heart, thou shalt not lose
thy reward; which way soever the charity is directed, north or south,
thine shall be the benefit of it." This is commonly applied to death;
therefore let us do good, and, as good trees, bring forth the fruits of
righteousness, because death will shortly come and cut us down, and we
shall then be determined to an unchangeable state of happiness or
misery according to what was done in the body. As the tree falls at
death, so it is likely to lie to all eternity.
3. Some will object the many discouragements they have met with in
their charity. They have been reproached for it as proud and
pharisaical; they have but little to give, and they shall be despised
if they do not give as others do; they know not but their children may
come to want it, and they had better lay it up for them; they have
taxes to pay and purchases to make; they know not what use will be made
of their charity, nor what construction will be put upon it; these, and
a hundred such objections, he answers, in one word (v. 4): He that
observes the wind shall not sow, which signifies doing good; and he
that regards the clouds shall not reap, which signifies getting good.
If we stand thus magnifying every little difficulty and making the
worst of it, starting objections and fancying hardship and danger where
there is none, we shall never go on, much less go through with our
work, nor make any thing of it. If the husbandman should decline, or
leave off, sowing for the sake of every flying cloud, and reaping for
the sake of every blast of wind, he would make but an ill account of
his husbandry at the year's end. The duties of religion are as
necessary as sowing and reaping, and will turn as much to our own
advantage. The discouragements we meet with in these duties are but as
winds and clouds, which will do us no harm, and which those that put on
a little courage and resolution will despise and easily break through.
Note, Those that will be deterred and driven off by small and seeming
difficulties from great and real duties will never bring any thing to
pass in religion, for there will always arise some wind, some cloud or
other, at least in our imagination, to discourage us. Winds and clouds
are in God's hands, are designed to try us, and our Christianity
obliges us to endure hardness.
4. Some will say, "We do not see in which way what we expend in charity
should ever be made up to us; we do not find ourselves ever the richer;
why should we depend upon the general promise of a blessing on the
charitable, unless we saw which way to expect the operation of it?" To
this he answers, "Thou knowest not the work of God, nor is it fit thou
shouldst. Thou mayest be sure he will make good his word of promise,
though he does not tell thee how, or which way, and though he works in
a way by himself, according to the counsels of his unsearchable wisdom.
He will work, and none shall hinder; but then he will work and none
shall direct or prescribe to him. The blessing shall work insensibly
but irresistibly. God's work shall certainly agree with his word,
whether we see it or no." Our ignorance of the work of God he shows, in
two instances:--(1.) We know not what is the way of the Spirit, of the
wind (so some), we know not whence it comes, or whither it goes, or
when it will turn; yet the seamen lie ready waiting for it, till it
turns about in favour of them; so we must do our duty, in expectation
of the time appointed for the blessing. Or it may be understood of the
human soul; we know that God made us, and gave us these souls, but how
they entered into these bodies, are united to them, animate them, and
operate upon them, we know not; the soul is a mystery to itself, no
marvel then that the work of God is so to us. (2.) We know not how the
bones are fashioned in the womb of her that is with child. We cannot
describe the manner either of the formation of the body or of its
information with a soul; both, we know, are the work of God, and we
acquiesce in his work, but cannot, in either, trace the process of the
operation. We doubt not of the birth of the child that is conceived,
though we know not how it is formed; nor need we doubt of the
performance of the promise, though we perceive not how things work
towards it. And we may well trust God to provide for us that which is
convenient, without our anxious disquieting cares, and therein to
recompense us for our charity, since it was without any knowledge or
forecast of ours that our bodies were curiously wrought in secret and
our souls found the way into them; and so the argument is the same, and
urged to the same intent, with that of our Saviour (Matt. vi. 25), The
life, the living soul that God has given us, is more than meat; the
body, that God has made us, is more than raiment; let him therefore
that has done the greater for us be cheerfully depended upon to do the
less.
5. Some say, "We have been charitable, have given a great deal to the
poor, and never yet saw any return for it; many days are past, and we
have not found it again," to which he answers (v. 6), "Yet go on,
proceed and persevere in well-doing; let slip no opportunity. In the
morning sow thy seed upon the objects of charity that offer themselves
early, and in the evening do not withhold thy hand, under pretence that
thou art weary; as thou hast opportunity, be doing good, some way or
other, all the day long, as the husbandman follows his seedness from
morning till night. In the morning of youth lay out thyself to do good;
give out of the little thou hast to begin the world with; and in the
evening of old age yield not to the common temptation old people are in
to be penurious; even then withhold not thy hand, and think not to
excuse thyself from charitable works by purposing to make a charitable
will, but do good to the last, for thou knowest not which work of
charity and piety shall prosper, both as to others and as to thyself,
this or that, but hast reason to hope that both shall be alike good. Be
not weary of well-doing, for in due season, in God's time and that is
the best time, you shall reap," Gal. vi. 9. This is applicable to
spiritual charity, our pious endeavours for the good of the souls of
others; let us continue them, for, though we have long laboured in
vain, we may at length see the success of them. Let ministers, in the
days of their seedness, sow both morning and evening; for who can tell
which shall prosper?
A Caution to the Young; Exhortation to Early Piety.
7 Truly the light is sweet, and a pleasant thing it is for the eyes to
behold the sun: 8 But if a man live many years, and rejoice in them
all; yet let him remember the days of darkness; for they shall be many.
All that cometh is vanity. 9 Rejoice, O young man, in thy youth; and
let thy heart cheer thee in the days of thy youth, and walk in the ways
of thine heart, and in the sight of thine eyes: but know thou, that for
all these things God will bring thee into judgment. 10 Therefore
remove sorrow from thy heart, and put away evil from thy flesh: for
childhood and youth are vanity.
Here is an admonition both to old people and to young people, to think
of dying, and get ready for it. Having by many excellent precepts
taught us how to live well, the preacher comes now, towards the close
of his discourse, to teach us how to die well and to put us in mind of
our latter end.
I. He applies himself to the aged, writes to them as fathers, to awaken
them to think of death, v. 7, 8. Here is, 1. A rational concession of
the sweetness of life, which old people find by experience: Truly the
light is sweet; the light of the sun is so; it is a pleasant thing for
the eyes to behold it. Light was the first thing made in the formation
of the great world, as the eye is one of the first in the formation of
the body, the little world. It is pleasant to see the light; the
heathen were so charmed with the pleasure of it that they worshipped
the sun. It is pleasant by it to see other things, the many agreeable
prospects this world gives us. The light of life is so. Light is put
for life, Job iii. 20, 23. It cannot be denied that life is sweet. It
is sweet to bad men because they have their portion in this life; it is
sweet to good men because they have this life as the time of their
preparation for a better life; it is sweet to all men; nature says it
is so, and there is no disputing against it; nor can death be desired
for its own sake, but dreaded, unless as a period to present evils or a
passage to future good. Life is sweet, and therefore we have need to
double a guard upon ourselves, lest we love it too well. 2. A caution
to think of death, even in the midst of life, and of life when it is
most sweet and we are most apt to forget death: If a man live many
years, yet let him remember the days of darkness are coming. Here is,
(1.) A summer's day supposed to be enjoyed--that life may continue
long, even many years, and that, by the goodness of God, it may be made
comfortable and a man may rejoice in them all. There are those that
live many years in this world, escape many dangers, receive many
mercies, and therefore are secure that they shall want no good, and
that no evil shall befal them, that the pitcher which has come so often
from the well safe and sound shall never come home broken. But who are
those that live many years and rejoice in them all? Alas! none; we have
but hours of joy for months of sorrow. However, some rejoice in their
years, their many years, more than others; if these two things meet, a
prosperous state and a cheerful spirit, these two indeed may do much
towards enabling a man to rejoice in them all, and yet the most
prosperous state has its alloys and the most cheerful spirit has its
damps; jovial sinners have their melancholy qualms, and cheerful saints
have their gracious sorrows; so that it is but a supposition, not a
case in fact, that a man should live many years and rejoice in them
all. But, (2.) Here is a winter's night proposed to be expected after
this summer's day: Yet let this hearty old man remember the days of
darkness, for they shall be many. Note, [1.] There are days of darkness
coming, the days of our lying in the grave; there the body will lie in
the dark; there the eyes see not, the sun shines not. The darkness of
death is opposed to the light of life; the grave is a land of darkness,
Job x. 21. [2.] Those days of darkness will be many; the days of our
lying under ground will be more than the days of our living above
ground. They are many, but they are not infinite; many as they are,
they will be numbered and finished when the heavens are no more, Job
xiv. 12. As the longest day will have its night, so the longest night
will have its morning. [3.] It is good for us often to remember those
days of darkness, that we may not be lifted up with pride, nor lulled
asleep in carnal security, nor even transported into indecencies by
vain mirth. [4.] Notwithstanding the long continuance of life, and the
many comforts of it, yet we must remember the days of darkness, because
those will certainly come, and they will come with much the less terror
if we have thought of them before.
II. He applies himself to the young, and writes to them as children, to
awaken them to think of death (v. 9, 10); here we have,
1. An ironical concession to the vanities and pleasures of youth:
Rejoice, O young man! in thy youth. Some make this to be the counsel
which the atheist and the epicure give to the young man, the poisonous
suggestions against which Solomon, in the close of the verse,
prescribes a powerful antidote. But it is more emphatic if we take it,
as it is commonly understood, by way of irony, like that of Elijah to
the priests of Baal (Cry aloud, for he is a god), or of Micaiah to Ahab
(Go to Ramoth-Gilead, and prosper), or of Christ to his disciples,
Sleep on now. "Rejoice, O young man! in thy youth, live a merry life,
follow thy sports, and take thy pleasures; let thy heart cheer thee in
the days of thy youth, cheer thee with its fancies and foolish hopes;
entertain thyself with thy pleasing dreams; walk in the ways of thy
heart; do whatever thou hast a mind to do, and stick at nothing that
may gratify the sensual appetite. Quicquid libet, licet--Make thy will
thy law. Walk in the ways of thy heart, and let thy heart walk after
thy eyes, a rambling heart after a roving eye; what is pleasing in thy
own eyes do it, whether it be pleasing in the eyes of God or no."
Solomon speaks thus ironically to the young man to intimate, (1.) That
this is that which he would do, and which he would fain have leave to
do, in which he places his happiness and on which he sets his heart.
(2.) That he wishes all about him would give him this counsel, would
prophesy to him such smooth things as these, and cannot brook any
advice to the contrary, but reckons those his enemies that bid him be
sober and serious. (3.) To expose his folly, and the great absurdity of
a voluptuous vicious course of life. The very description of it, if men
would see things entirely, and judge of them impartially, is enough to
show how contrary to reason those act that live such a life. The very
opening of the cause is enough to determine it, without any argument.
(4.) To show that if men give themselves to such a course of life as
this it is just with God to give them up to it, to abandon them to
their own heart's lusts, that they may walk in their own counsels, Hos.
iv. 7.
2. A powerful check given to these vanities and pleasures: "Know thou
that for all these things God shall bring thee into judgment, and duly
consider that, and then live such a luxurious life if thou canst, if
thou darest." This is a kolasterion--a corrective to the foregoing
concession, and plucks in the reins he had laid on the neck of the
young man's lust. "Know then, for a certainty, that, if thou dost take
such a liberty as this, it will be thy everlasting ruin; thou hast to
do with a God who will not let it go unpunished." Note, (1.) There is a
judgment to come. (2.) We must every one of us be brought into
judgment, however we may now put far from us that evil day. (3.) We
shall be reckoned with for all our carnal mirth and sensual pleasures
in that day. (4.) It is good for all, but especially for young people,
to know and consider this, that they may not, by the indulgence of
their youthful lusts, treasure up unto themselves wrath against that
day of wrath, the wrath of the Lamb.
3. A word of caution and exhortation inferred from all this, v. 10. Let
young people look to themselves and manage well both their souls and
their bodies, their heart and their flesh. (1.) Let them take care that
their minds be not lifted up with pride, nor disturbed with anger, or
any sinful passion: Remove sorrow, or anger, from thy heart; the word
signifies any disorder or perturbation of the mind. Young people are
apt to be impatient of check and control, to vex and fret at any thing
that is humbling and mortifying to them, and their proud hearts rise
against every thing that crosses and contradicts them. They are so set
upon that which is pleasing to sense that they cannot bear any thing
that is displeasing, but it goes with sorrow to their heart. Their
pride often disquiets them, and makes them uneasy. "Put that away, and
the love of the world, and lay thy expectations low from the creature,
and then disappointments will not be occasions of sorrow and anger to
thee." Some by sorrow here understand that carnal mirth described v. 9,
the end of which will be bitterness and sorrow. Let them keep at a
distance from every thing which will be sorrow in the reflection. (2.)
Let them take care that their bodies be not defiled by intemperance,
uncleanness, or any fleshly lusts: "Put away evil from the flesh, and
let not the members of thy body be instruments of unrighteousness. The
evil of sin will be the evil of punishment, and that which thou art
fond of, as good for the flesh, because it gratifies the appetites of
it, will prove evil, and hurtful to it, and therefore put it far from
thee, the further the better."
III. The preacher, to enforce his admonition both to old and young,
urges, as an effectual argument, that which is the great argument of
his discourse, the vanity of all present things, their uncertainty and
insufficiency. 1. He reminds old people of this (v. 8): All that comes
is vanity; yea, though a man live many years and rejoice in them all,
All that has come already, and all that is yet to come, how much soever
men promise themselves from the concluding scenes, it is all vanity.
What will be will do no more to make men happy than what has been. All
that come into the world are vanity; they are altogether so, at their
best estate. 2. He reminds young people of this: Childhood and youth
are vanity. The dispositions and actions of childhood and youth have in
them a great deal of impertinence and iniquity, sinful vanity, which
young people have need to watch against and get cured. The pleasures
and advantages of childhood and youth have in them no certainty,
satisfaction, nor continuance. They are passing away; these flowers
will soon wither, and these blossoms fall; let them therefore be knit
into good fruit, which will continue and abound to a good account.
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E C C L E S I A S T E S
CHAP. XII.
The wise and penitent preacher is here closing his sermon; and he
closes it, not only lie a good orator, but like a good preacher, with
that which was likely to make the best impressions and which he wished
might be powerful and lasting upon his hearers. Here is, I. An
exhortation to young people to begin betimes to be religious and not to
put it off to old age (ver. 1), enforced with arguments taken from the
calamities of old age (ver. 1-5) and the great change that death will
make upon us, ver. 6, 7. II. A repetition of the great truth he had
undertaken to prove in this discourse, the vanity of the world, ver. 8.
III. A confirmation and recommendation of what he had written in this
and his other books, as worthy to be duly weighed and considered, ver.
9. IV. The whole matter summed up and concluded, with a charge to all
to be truly religious, in consideration of the judgment to come, ver.
13, 14.
The Infirmities of Old Age; The Effects of Death.
1 Remember now thy Creator in the days of thy youth, while the evil
days come not, nor the years draw nigh, when thou shalt say, I have no
pleasure in them; 2 While the sun, or the light, or the moon, or the
stars, be not darkened, nor the clouds return after the rain: 3 In
the day when the keepers of the house shall tremble, and the strong men
shall bow themselves, and the grinders cease because they are few, and
those that look out of the windows be darkened, 4 And the doors shall
be shut in the streets, when the sound of the grinding is low, and he
shall rise up at the voice of the bird, and all the daughters of music
shall be brought low; 5 Also when they shall be afraid of that which
is high, and fears shall be in the way, and the almond tree shall
flourish, and the grasshopper shall be a burden, and desire shall fail:
because man goeth to his long home, and the mourners go about the
streets: 6 Or ever the silver cord be loosed, or the golden bowl be
broken, or the pitcher be broken at the fountain, or the wheel broken
at the cistern. 7 Then shall the dust return to the earth as it was:
and the spirit shall return unto God who gave it.
Here is, I. A call to young people to think of God, and mind their duty
to him, when they are young: Remember now thy Creator in the days of
thy youth. This is, 1. The royal preacher's application of his sermon
concerning the vanity of the world and every thing in it. "You that are
young flatter yourselves with expectations of great things from it, but
believe those that have tried it; it yields no solid satisfaction to a
soul; therefore, that you may not be deceived by this vanity, nor too
much disturbed by it, remember your Creator, and so guard yourselves
against the mischiefs that arise from the vanity of the creature." 2.
It is the royal physician's antidote against the particular diseases of
youth, the love of mirth, and the indulgence of sensual pleasures, the
vanity which childhood and youth are subject to; to prevent and cure
this, remember thy Creator. Here is, (1.) A great duty pressed upon us,
to remember God as our creator, not only to remember that God is our
Creator, that he made us and not we ourselves, and is therefore our
rightful Lord and owner, but we must engage ourselves to him with the
considerations which his being our Creator lay us under, and pay him
the honour and duty which we owe him as our Creator. Remember thy
Creators; the word is plural, as it is Job xxxv. 10, Where is God my
Makers? For God said, Let us make man, us, Father, Son, and Holy Ghost.
(2.) The proper season for this duty--in the days of thy youth, the
days of thy choice (so some), thy choice days, thy choosing days.
"Begin in the beginning of thy days to remember him from whom thou
hadst thy being, and go on according to that good beginning. Call him
to mind when thou art young, and keep him in mind throughout all the
days of thy youth, and never forget him. Guard thus against the
temptations of youth, and thus improve the advantages of it."
II. A reason to enforce this command: While the evil days come not, and
the years of which thou shalt say I have no pleasure in them.
1. Do it quickly, (1.) "Before sickness and death come. Do it while
thou livest, for it will be too late to do it when death has removed
thee from this state of trial and probation to that of recompence and
retribution." The days of sickness and death are the days of evil,
terrible to nature, evil days indeed to those that have forgotten their
Creator. These evil days will come sooner or later; as yet they come
not, for God is long-suffering to us-ward, and gives us space to
repent; the continuing of life is but the deferring of death, and,
while life is continued and death deferred, it concerns us to prepare,
and get the property of death altered, that we may die comfortably.
(2.) Before old age comes, which, if death prevent not, will come, and
they will be years of which we shall say, We have no pleasure in
them,--when we shall not relish the delights of sense, as Barzillai (2
Sam. xix. 35),--when we shall be loaded with bodily infirmities, old
and blind, or old and lame,--when we shall be taken off from our
usefulness, and our strength shall be labour and sorrow,--when we shall
either have parted with our relations, and all our old friends, or be
afflicted in them and see them weary of us,--when we shall feel
ourselves die by inches. These years draw nigh, when all that comes
will be vanity, the remaining months all months of vanity, and there
will be no pleasure but in the reflection of a good life on earth and
the expectation of a better life in heaven.
2. These two arguments he enlarges upon in the following verses, only
inverting the order, and shows,
(1.) How many are the calamities of old age, and that if we should live
to be old, our days will be such as we shall have no pleasure in, which
is a good reason why we should return to God, and make our peace with
him, in the days of our youth, and not put it off till we come to be
old; for it will be no thanks to us to leave the pleasures of sin when
they have left us, nor to return to God when need forces us. It is the
greatest absurdity and ingratitude imaginable to give the cream and
flower of our days to the devil, and reserve the bran, and refuse, and
dregs of them for God; this is offering the torn, and the lame, and the
sick for sacrifice; and, besides, old age being thus clogged with
infirmities, it is the greatest folly imaginable to put off that
needful work till then, which requires the best of our strength, when
our faculties are in their prime, and especially to make the work more
difficult by a longer continuance in sin, and, laying up treasures of
guilt in the conscience, to add to the burdens of age and make them
much heavier. If the calamities of age will be such as are here
represented, we shall have need of something to support and comfort us
then, and nothing will be more effectual to do that than the testimony
of our consciences for us that we begin betimes to remember our Creator
and have not since laid aside the remembrance of him. How can we expect
God should help us when we are old, if we will not serve him when we
are young? See Ps. lxxi. 17, 18.
[1.] The decays and infirmities of old age are here elegantly described
in figurative expressions, which have some difficulty in them to us
now, who are not acquainted with the common phrases and metaphors used
in Solomon's age and language; but the general scope is plain--to show
how uncomfortable, generally, the days of old age are. First, Then the
sun and the light of it, the moon and the stars, and the light which
they borrow from it, will be darkened. They look dim to old people, in
consequence of the decay of their sight; their countenance is clouded,
and the beauty and lustre of it are eclipsed; their intellectual powers
and faculties, which are as lights in the soul, are weakened; their
understanding and memory fail them, and their apprehension is not so
quick nor their fancy so lively as it has been; the days of their mirth
are over (light is often put for joy and prosperity) and they have not
the pleasure either of the converse of the day or the repose of the
night, for both the sun and the moon are darkened to them. Secondly,
Then the clouds return after the rain; as, when the weather is disposed
to wet, no sooner has one cloud blown over than another succeeds it, so
it is with old people, when they have got free from one pain or
ailment, they are seized with another, so that their distempers are
like a continual dropping in a very rainy day. The end of one trouble
is, in this world, but the beginning of another, and deep calls unto
deep. Old people are often afflicted with defluxions of rheum, like
soaking rain, after which still more clouds return, feeding the humour,
so that it is continually grievous, and therein the body, as it were,
melts away. Thirdly, Then the keepers of the house tremble. The head,
which is as the watch-tower, shakes, and the arms and hands, which are
ready for the preservation of the body, shake too, and grow feeble,
upon every sudden approach and attack of danger. That vigour of the
animal spirits which used to be exerted for self-defence fails and
cannot do its office; old people are easily dispirited and discouraged.
Fourthly, Then the strong men shall bow themselves; the legs and
thighs, which used to support the body, and bear its weight, bend, and
cannot serve for travelling as they have done, but are soon tired. Old
men that have been in their time strong men become weak and stoop for
age, Zech. viii. 4. God takes no pleasure in the legs of a man (Ps.
cxlvii. 10), for their strength will soon fail; but in the Lord Jehovah
there is everlasting strength; he has everlasting arms. Fifthly, Then
the grinders cease because they are few; the teeth, with which we grind
our meat and prepare it for concoction, cease to do their part, because
they are few. They are rotted and broken, and perhaps have been drawn
because they ached. Some old people have lost all their teeth, and
others have but few left; and this infirmity is the more considerable
because the meat, not being well chewed, for want of teeth, is not well
digested, which has as much influence as any thing upon the other
decays of age. Sixthly, Those that look out of the windows are
darkened; the eyes wax dim, as Isaac's (Gen. xxvii. 1), and Ahijah's, 1
Kings xiv. 4. Moses was a rare instance of one who, when 120 years old,
had good eye-sight, but ordinarily the sight decays in old people as
soon as any thing, and it is a mercy to them that art helps nature with
spectacles. We have need to improve our sight well while we have it,
because the light of the eyes may be gone before the light of life.
Seventhly, The doors are shut in the streets. Old people keep within
doors, and care not for going abroad to entertainments. The lips, the
doors of the mouth, are shut in eating, because the teeth are gone and
the sound of the grinding with them is low, so that they have not that
command of their meat in their mouths which they used to have; they
cannot digest their meat, and therefore little grist is brought to the
mill. Eightly, Old people rise up at the voice of the bird. They have
no sound sleep as young people have, but a little thing disturbs them,
even the chirping of a bird; they cannot rest for coughing, and
therefore rise up at cock-crowing, as soon as any body is stirring; or
they are apt to be jealous, and timorous, and full of care, which
breaks their sleep and makes them rise early; or they are apt to be
superstitious, and rise up as in a fright, at those voices of birds, as
of ravens, or screech-owls, which soothsayers call ominous. Ninthly,
With them all the daughters of music are brought low. They have neither
voice nor ear, can neither sing themselves nor take any pleasure, as
Solomon had done in the days of his youth, in singing men, and singing
women, and musical instruments, ch. ii. 8. Old people grow hard of
hearing, and unapt to distinguish sounds and voices. Tenthly, They are
afraid of that which is high, afraid to go to the top of any high
place, either because, for want of breath, they cannot reach it, or,
their heads being giddy or their legs failing them, they dare not
venture to it, or they frighten themselves with fancying that that
which is high will fall upon them. Fear is in the way; they can neither
ride nor walk with their former boldness, but are afraid of every thing
that lies in their way, lest it throw them down. Eleventhly, The
almond-tree flourishes. The old man's hair has grown white, so that his
head looks like an almond-tree in the blossom. The almond-tree blossoms
before any other tree, and therefore fitly shows what haste old age
makes in seizing upon men; it prevents their expectations and comes
faster upon them than they thought of. Gray hairs are here and there
upon them, and they perceive it not. Twelfthly, The grasshopper is a
burden and desire fails. Old men can bear nothing; the lightest thing
sits heavily upon them, both on their bodies and on their minds, a
little thing sinks and breaks them. Perhaps the grasshopper was some
food that was looked upon to be very light of digestion (John Baptist's
meat was locusts), but even that lies heavily upon an old man's
stomach, and therefore desire fails, he has no appetite to his meat,
neither shall he regard the desire of woman, as that king, Dan. xi. 37.
Old men become mindless and listless, and the pleasures of sense are to
them tasteless and sapless.
[2.] It is probable that Solomon wrote this when he was himself old,
and could speak feelingly of the infirmities of age, which perhaps grew
the faster upon him for the indulgence he had given himself in sensual
pleasures. Some old people bear up better than others under the decays
of age, but, more or less, the days of old age are and will be evil
days and of little pleasure. Great care therefore should be taken to
pay respect and honour to old people, that they may have something to
balance these grievances and nothing may be done to add to them. And
all this, put together, makes up a good reason why we should remember
our Creator in the days of our youth, that he may remember us with
favour when these evil days come, and his comforts may delight our
souls when the delights of sense are in a manner worn off.
(2.) He shows how great a change death will make with us, which will be
either the prevention or the period of the miseries of old age. Nothing
else will keep them off, nor any thing else cure them. "Therefore
remember thy Creator in the days of thy youth, because death is
certainly before thee, perhaps it is very near thee, and it is a
serious thing to die, and thou shouldst feel concerned with the utmost
care and diligence to prepare for it." [1.] Death will fix us in an
unchangeable state: Man shall then go to his long home, and all these
infirmities and decays of age are harbingers of and advances towards
that awful remove. At death man goes from this world and all the
employments and enjoyments of it. He has gone for good and all, as to
his present state. He has gone home, for here he was a stranger and
pilgrim; both soul and body go to the place whence they came, v. 7. He
has gone to his rest, to the place where he is to fix. He has gone to
his home, to the house of his world (so some), for this world is not
his. He has gone to his long home, for the days of his lying in the
grave will be many. He has gone to his house of eternity, not only to
his house whence he shall never return to this world, but to the house
where he must be for ever. This should make us willing to die, that, at
death, we must go home; and why should we not long to go to our
Father's house? And this should quicken us to get ready to die, that we
must then go to our long home, to an everlasting habitation. [2.] Death
will be an occasion of sorrow to our friends that love us. When man
goes to his long home the mourners go about the streets--the real
mourners, and those, as now with us, distinguished by their habits as
they go along the streets,--the mourners for ceremony, that were hired
to weep for the dead, both to express and to excite the real mourning.
When we die we not only remove to a melancholy house before us, but we
leave a melancholy house behind us. Tears are a tribute due to the
dead, and this, among other circumstances, makes it a serious thing to
die. But in vain do we go to the house of mourning, and see the
mourners go about the streets, if it do not help to make us serious and
pious mourners in the closet. [3.] Death will dissolve the frame of
nature and take down the earthly house of this tabernacle, which is
elegantly described, v. 6. Then shall the silver cord, by which soul
and body were wonderfully fastened together, be loosed, that sacred
knot untied, and those old friends be forced to part; then shall the
golden bowl, which held the waters of life for us, be broken; then
shall the pitcher with which we used to fetch up water, for the
constant support of life and the repair of its decays, be broken, even
at the fountain, so that it can fetch up no more; and the wheel (all
those organs that serve for the collecting and distributing of
nourishment) shall be broken, and disabled to do their office any more.
The body shall become like a watch when the spring is broken, the
motion of all the wheels is stopped and they all stand still; the
machine is taken to pieces; the heart beats no more, nor does the blood
circulate. Some apply this to the ornaments and utensils of life; rich
people must, at death, leave behind them their clothing and furniture
of silver and gold, and poor people their earthen pitchers, and the
drawers of water will have their wheel broken. [4.] Death will resolve
us into our first principles, v. 7. Man is a strange sort of creature,
a ray of heaven united to a clod of earth; at death these are
separated, and each goes to the place whence it came. First, The body,
that clod of clay, returns to its own earth. It is made of the earth;
Adam's body was so, and we are of the same mould; it is a house of
clay. At death it is laid in the earth, and in a little time will be
resolved into earth, not to be distinguished from common earth,
according to the sentence (Gen. iii. 19), Dust thou art and therefore
to dust thou shalt return. Let us not therefore indulge the appetites
of the body, nor pamper it (it will be worms' meat shortly), nor let
sin reign in our mortal bodies, for they are mortal, Rom. vi. 12.
Secondly, The soul, that beam of light, returns to that God who, when
he made man of the dust of the ground, breathed into him the breath of
life, to make him a living soul (Gen. ii. 7), and forms the spirit of
every man within him. When the fire consumes the wood the flame
ascends, and the ashes return to the earth out of which the wood grew.
The soul does not die with the body; it is redeemed from the power of
the grave (Ps. xlix. 15); it can subsist without it and will in a state
of separation from it, as the candle burns, and burns brighter, when it
is taken out of the dark lantern. It removes to the world of spirits,
to which it is allied. It goes to God as a Judge, to give account of
itself, and to be lodged either with the spirits in prison (1 Pet. iii.
19) or with the spirits in paradise (Luke xxiii. 43), according to what
was done in the body. This makes death terrible to the wicked, whose
souls go to God as an avenger, and comfortable to the godly, whose
souls go to God as a Father, into whose hands they cheerfully commit
them, through a Mediator, out of whom sinners may justly dread to think
of going to God.
The Conclusion of the Whole.
8 Vanity of vanities, saith the preacher; all is vanity. 9 And
moreover, because the preacher was wise, he still taught the people
knowledge; yea, he gave good heed, and sought out, and set in order
many proverbs. 10 The preacher sought to find out acceptable words:
and that which was written was upright, even words of truth. 11 The
words of the wise are as goads, and as nails fastened by the masters of
assemblies, which are given from one shepherd. 12 And further, by
these, my son, be admonished: of making many books there is no end; and
much study is a weariness of the flesh.
Solomon is here drawing towards a close, and is loth to part till he
has gained his point, and prevailed with his hearers, with his readers,
to seek for that satisfaction in God only and in their duty to him
which they can never find in the creature.
I. He repeats his text (v. 8), 1. As that which he had fully
demonstrated the truth of, and so made good his undertaking in this
sermon, wherein he had kept closely to his text, and both his reasons
and his application were to the purpose. 2. As that which he desired to
inculcate both upon others and upon himself, to have it ready, and to
make use of it upon all occasions. We see it daily proved; let it
therefore be daily improved: Vanity of vanities, all is vanity.
II. He recommends what he had written upon this subject by divine
direction and inspiration to our serious consideration. The words of
this book are faithful, and well worthy our acceptance, for,
1. They are the words of one that was a convert, a penitent, that could
speak by dear-bought experience of the vanity of the world and the
folly of expecting great things from it. He was Coheleth, one gathered
in from his wanderings and gathered home to that God from whom he had
revolted. Vanity of vanities, saith the penitent. All true penitents
are convinced of the vanity of the world, for they find it can do
nothing to ease them of the burden of sin, which they complain of.
2. They are the words of one that was wise, wiser than any, endued with
extraordinary measures of wisdom, famous for it among his neighbours,
who all sought unto him to hear his wisdom, and therefore a competent
judge of this matter, not only wise as a prince, but wise as a
preacher--and preachers have need of wisdom to win souls.
3. He was one that made it his business to do good, and to use wisdom
aright. Because he was himself wise, but knew he had not his wisdom for
himself, any more than he had it from himself, he still taught the
people that knowledge which he had found useful to himself, and hoped
might be so to them too. It is the interest of princes to have their
people well taught in religion, and no disparagement to them to teach
them themselves the good knowledge of the Lord, but their duty to
encourage those whose office it is to teach them and to speak
comfortably to them, 2 Chron. xxx. 22. Let not the people, the common
people, be despised, no, not by the wisest and greatest, as either
unworthy or incapable of good knowledge: even those that are well
taught have need to be still taught, that they may grow in knowledge.
4. He took a great deal of pains and care to do good, designing to
teach the people knowledge. He did not put them off with any thing that
came next to hand, because they were inferior people, and he a very
wise man, but considering the worth of the souls he preached to and the
weight of the subject he preached on, he gave good heed to what he read
and heard from others, that, having stocked himself well, he might
bring out of his treasury things new and old. He gave good heed to what
he spoke and wrote himself, and was choice and exact in it; all he did
was elaborate. (1.) He chose the most profitable way of preaching, by
proverbs or short sentences, which would be more easily apprehended and
remembered than long and laboured periods. (2.) He did not content
himself with a few parables, or wise sayings, and repeat them again and
again, but he furnished himself with many proverbs, a great variety of
grave discourses, that he might have something to say on every
occasion. (3.) He did not only give them such observations as were
obvious and trite, but he sought out such as were surprising and
uncommon; he dug into the mines of knowledge, and did not merely pick
up what lay on the surface. (4.) He did not deliver his heads and
observations at random, as they came to mind, but methodized them, and
set them in order that they might appear in more strength and lustre.
5. He put what he had to say in such a dress as he thought would be
most pleasing: He sought to find out acceptable words, words of delight
(v. 10); he took care that good matter might not be spoiled by a bad
style, and by the ungratefulness and incongruity of the expression.
Ministers should study, not for the big words, nor the fine words, but
acceptable words, such as are likely to please men for their good, to
edification, 1 Cor. x. 33. Those that would win souls must contrive how
to win upon them with words fitly spoken.
6. That which he wrote for our instruction is of unquestionable
certainty, and what we may rely upon: That which was written was
upright and sincere, according to the real sentiments of the penman,
even words of truth, the exact representation of the thing as it is.
Those are sure not to miss their way who are guided by these words.
What good will acceptable words do us if they be not upright and words
of truth? Most are for smooth things, that flatter them, rather than
right things, that direct them (Isa. xxx. 10), but to those that
understand themselves, and their own interest, words of truth will
always be acceptable words.
7. That which he and other holy men wrote will be of great use and
advantage to us, especially being inculcated upon us by the exposition
of it, v. 11. Here observe, (1.) A double benefit accruing to us from
divine truths if duly applied and improved; they are profitable for
doctrine, for reproof, for correction, and instruction in
righteousness. They are of use, [1.] To excite us to our duty. They are
as goads to the ox that draws the plough, putting him forward when he
is dull and quickening him, to amend his pace. The truths of God prick
men to the heart (Acts ii. 37) and put them upon bethinking themselves,
when they trifle and grow remiss, and exerting themselves with more
vigour in their work. While our good affections are so apt as they are
to grow flat and cool, we have need of these goads. [2.] To engage us
to persevere in our duty. They are as nails to those that are wavering
and inconstant, to fix them to that which is good. They are as goads to
such as are dull and draw back, and nails to such as are desultory and
draw aside, means to establish the heart and confirm good resolutions,
that we may not sit loose to our duty, nor even be taken off from it,
but that what good there is in us may be as a nail fastened in a sure
place, Ezra ix. 8. (2.) A double way of communicating divine truths, in
order to those benefits:--[1.] By the scriptures, as the standing rule,
the words of the wise, that is, of the prophets, who are called wise
men, Matt. xxiii. 34. These we have in black and white, and may have
recourse to them at any time, and make use of them as goads and as
nails. By them we may teach ourselves; let them but come with pungency
and power to the soul, let the impressions of them be deep and durable,
and the will make us wise to salvation. [2.] By the ministry. To make
the words of the wise more profitable to us, it is appointed that they
should be impressed and fastened by the masters of assemblies. Solemn
assemblies for religious worship are an ancient divine institution,
intended for the honour of God and the edification of his church, and
are not only serviceable, but necessary, to those ends. There must be
masters of these assemblies, who are Christ's ministers, and as such
are to preside in them, to be God's mouth to the people and theirs to
God. Their business is to fasten the words of the wise, and drive them
as nails to the head, in order to which the word of God is likewise as
a hammer, Jer. xxiii. 29.
8. That which is written, and thus recommended to us, is of divine
origin. Though it comes to us through various hands (many wise men, and
many masters of assemblies), yet it is given by one and the same
shepherd, the great shepherd of Israel, that leads Joseph like a flock,
Ps. lxxx. 1. God is that one Shepherd, whose good Spirit indited the
scriptures, and assists the masters of the assemblies in opening and
applying the scriptures. These words of the wise are the true sayings
of God, on which we may rest our souls. From that one Shepherd all
ministers must receive what they deliver, and speak according to the
light of the written word.
9. The sacred inspired writings, if we will but make use of them, are
sufficient to guide us in the way of true happiness, and we need not,
in the pursuit of that, to fatigue ourselves with the search of other
writings (v. 12): "And further, nothing now remains but to tell thee
that that of making many books there is no end," that is, (1.) Of
writing many books. "If what I have written, serve not to convince thee
of the vanity of the world, and the necessity of being religious,
neither wouldst thou be convinced if I should write ever so much." If
the end be not attained in the use of those books of scripture which
God has blessed us with, neither should we obtain the end, if we had
twice as many more; nay, if we had so many that the whole world could
not contain them (John xxi. 25), and much study of them would but
confound us, and would rather be a weariness to the flesh than any
advantage to the soul. We have as much as God saw fit to give us, saw
fit for us, and saw us fit for. Much less can it be expected that those
who will not by these be admonished should be wrought upon by other
writings. Let men write ever so many books for the conduct of human
life, write till they have tired themselves with much study, they
cannot give better instructions than those we have from the word of
God. Or, (2.) Of buying many books, making ourselves master of them,
and masters of what is in them, by much study; still the desire of
learning would be unsatisfied. It will give a man indeed the best
entertainment and the best accomplishment this world can afford him;
but if we be not by these admonished of the vanity of the world, and
human learning, among other things, and its insufficiency to make us
happy without true piety, alas! there is no end of it, nor real benefit
by it; it will weary the body, but never give the soul any true
satisfaction. The great Mr. Selden subscribed to this when he owned
that in all the books he had read he never found that on which he could
rest his soul, but in the holy scripture, especially Tit. ii. 11, 12.
By these therefore let us be admonished.
The Conclusion of the Whole.
13 Let us hear the conclusion of the whole matter: Fear God, and keep
his commandments: for this is the whole duty of man. 14 For God shall
bring every work into judgment, with every secret thing, whether it be
good, or whether it be evil.
The great enquiry which Solomon prosecutes in this book is, What is
that good which the sons of men should do? ch. ii. 3. What is the true
way to true happiness, the certain means to attain our great end? He
had in vain sought it among those things which most men are eager in
pursuit of, but here, at length, he has found it, by the help of that
discovery which God anciently made to man (Job xxviii. 28), that
serious godliness is the only way to true happiness: Let us hear the
conclusion of the whole matter, the return entered upon the writ of
enquiry, the result of this diligent search; you shall have all I have
been driving at in two words. He does not say, Do you hear it, but Let
us hear it; for preachers must themselves be hearers of that word which
they preach to others, must hear it as from God; those are teachers by
the halves who teach others and not themselves, Rom. ii. 21. Every word
of God is pure and precious, but some words are worthy of more special
remark, as this; the Masorites begin it with a capital letter, as that
Deut. vi. 4. Solomon himself puts a nota bene before it, demanding
attention in these words, Let us hear the conclusion of the whole
matter. Observe here,
I. The summary of religion. Setting aside all matters of doubtful
disputation, to be religious is to fear God and keep his commandments.
1. The root of religion is fear of God reigning in the heart, and a
reverence of his majesty, a deference to his authority, and a dread of
his wrath. Fear God, that is, worship God, give him the honour due to
his name, in all the instances of true devotion, inward and outward.
See Rev. xiv. 7. 2. The rule of religion is the law of God revealed in
the scriptures. Our fear towards God must be taught by his commandments
(Isa. xxix. 13), and those we must keep and carefully observe. Wherever
the fear of God is uppermost in the heart, there will be a respect to
all his commandments and care to keep them. In vain do we pretend to
fear God if we do not make conscience of our duty to him.
II. The vast importance of it: This is the whole of man; it is all his
business and all his blessedness; our whole duty is summed up in this
and our whole comfort is bound up in this. It is the concern of every
man, and ought to be his chief and continual care; it is the common
concern of all men, of their whole time. It is nothing to a man whether
he be rich or poor, high or low, but it is the main matter, it is all
in all to a man, to fear God and do as he bids him.
III. A powerful inducement to this, v. 14. We shall see of what vast
consequence it is to us that we be religious if we consider the account
we must every one of us shortly give of himself to God; thence he
argued against a voluptuous and vicious life (ch. xi. 9), and here for
a religious life: God shall bring every work into judgment. Note, 1.
There is a judgment to come, in which every man's eternal state will be
finally determined. 2. God himself will be the Judge, God-man will, not
only because he has a right to judge, but because he is perfectly fit
for it, infinitely wise and just. 3. Every work will then be brought
into judgment, will be enquired into and called over again. It will be
a day to bring to remembrance every thing done in the body. 4. The
great thing to be then judged of concerning every work is whether it be
good or evil, conformable to the will of God or a violation of it. 5.
Even secret things, both good and evil, will be brought to light, and
brought to account, in the judgment of the great day (Rom. ii. 16);
there is no good work, no bad work, hid, but shall then be made
manifest. 6. In consideration of the judgment to come, and the
strictness of that judgment, it highly concerns us now to be very
strict in our walking with God, that we may give up our account with
joy.
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Song of Solomon
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AN
EXPOSITION,
W I T H P R A C T I C A L O B S E R V A T I O N S,
OF THE
S O N G O F S O L O M O N.
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All scripture, we are sure, is given by inspiration of God, and is
profitable for the support and advancement of the interests of his
kingdom among men, and it is never the less so for there being found in
it some things dark and hard to be understood, which those that are
unlearned and unstable wrest to their own destruction. In our belief
both of the divine extraction and of the spiritual exposition of this
book we are confirmed by the ancient, constant, and concurring
testimony both of the church of the Jews, to whom were committed the
oracles of God, and who never made any doubt of the authority of this
book, and of the Christian church, which happily succeeds them in that
trust and honour. I. It must be confessed, on the one hand, that if he
who barely reads this book be asked, as the eunuch was Understandest
thou what thou readest? he will have more reason than he had to say,
How can I, except some man shall guide me? The books of
scripture-history and prophecy are very much like one another, but this
Song of Solomon's is very much unlike the songs of his father David;
here is not the name of God in it; it is never quoted in the New
Testament; we find not in it any expressions of natural religion or
pious devotion, no, nor is it introduced by vision, or any of the marks
of immediate revelation. It seems as hard as any part of scripture to
be made a savour of life unto life, nay, and to those who come to the
reading of it with carnal minds and corrupt affections, it is in danger
of being made a savour of death unto death; it is a flower out of which
they extract poison; and therefore the Jewish doctors advised their
young people not to read it till they were thirty years old, lest by
the abuse of that which is most pure and sacred (horrendum
dictu--horrible to say!) the flames of lust should be kindled with fire
from heaven, which is intended for the altar only. But, II. It must be
confessed, on the other hand, that with the help of the many faithful
guides we have for the understanding of this book it appears to be a
very bright and powerful ray of heavenly light, admirable fitted to
excite pious and devout affections in holy souls, to draw out their
desires towards God, to increase their delight in him, and improve
their acquaintance and communion with him. It is an allegory, the
letter of which kills those who rest in that and look no further, but
the spirit of which gives life, 2 Cor. iii. 6; John vi. 63. It is a
parable, which makes divine things more difficult to those who do not
love them, but more plain and pleasant to those who do, Matt. xiii. 14,
16. Experienced Christians here find a counterpart of their
experiences, and to them it is intelligible, while those neither
understand it nor relish it who have no part nor lot in the matter. It
is a son, an Epithalamium, or nuptial song, wherein, by the expressions
of love between a bridegroom and his bride, are set forth and
illustrated the mutual affections that pass between God and a
distinguished remnant of mankind. It is a pastoral; the bride and
bridegroom, for the more lively representation of humility and
innocence, are brought in as a shepherd and his shepherdess. Now, 1.
This song might easily be taken in a spiritual sense by the Jewish
church, for whose use it was first composed, and was so taken, as
appears by the Chaldee-Paraphrase and the most ancient Jewish
expositors. God betrothed the people of Israel to himself; he entered
into covenant with them, and it was a marriage-covenant. He had given
abundant proofs of his love to them, and required of them that they
should love him with all their heart and soul. Idolatry was often
spoken of as spiritual adultery, and doting upon idols, to prevent
which this song was penned, representing the complacency which God took
in Israel and which Israel ought to take in God, and encouraging them
to continue faithful to him, though he might seem sometimes to withdraw
and hide himself from them, and to wait for the further manifestation
of himself in the promised Messiah. 2. It may more easily be taken in a
spiritual sense by the Christian church, because the condescensions and
communications of divine love appear more rich and free under the
gospel than they did under the law, and the communion between heaven
and earth more familiar. God sometimes spoke of himself as the husband
of the Jewish church (Isa. lxiv. 5, Hos. ii. 16, 19), and rejoiced in
it as his bride, Isa. lxii. 4, 5. But more frequently is Christ
represented as the bridegroom of his church (Matt. xxv. 1; Rom. vii. 4;
2 Cor. xi. 2; Eph. v. 32), and the church as the bride, the Lamb's
wife, Rev. xix. 7; xxi. 2, 9. Pursuant to this metaphor Christ and the
church in general, Christ and particular believers, are here
discoursing with abundance of mutual esteem and endearment. The best
key to this book is the 45th Psalm, which we find applied to Christ in
the New Testament, and therefore this ought to be so too. It requires
some pains to find out what may, probably, be the meaning of the Holy
Spirit in the several parts of this book; as David's songs are many of
them level to the capacity of the meanest, and there are shallows in
them learned, and there are depths in it in which an elephant may swim.
But, when the meaning is found out, it will be of admirable use to
excite pious and devout affections in us; and the same truths which are
plainly laid down in other scriptures when they are extracted out of
this come to the soul with a more pleasing power. When we apply
ourselves to the study of this book we must not only, with Moses and
Joshua, put off our shoe from off our foot, and even forget that we
have bodies, because the place where we stand is holy ground, but we
must, with John, come up hither, must spread our wings, take a noble
flight, and soar upwards, till by faith and holy love we enter into the
holiest, for this is no other than the house of God and this is the
gate of heaven.
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S O N G O F S O L O M O N.
CHAP. I.
In this chapter, after the title of the book (ver. 1), we have Christ
and his church, Christ and a believer, expressing their esteem for each
other. I. The bride, the church, speaks to the bridegroom (ver. 2-4),
to the daughters of Jerusalem (ver. 5, 6), and then to the bridegroom,
ver. 7. II. Christ, the bridegroom, speaks in answer to the complaints
and requests of his spouse, ver. 8-11. III. The church expresses the
great value she has for Christ, and the delights she takes in communion
with him, ver. 12-14. IV. Christ commends the church's beauty, ver. 15.
V. The church returns the commendation, ver. 16, 17. Where there is a
fire of true love to Christ in the heart this will be of use to blow it
up into a flame.
The Title of the Book.
1 The song of songs, which is Solomon's.
We have here the title of this book, showing, 1. The nature of it; it
is a song, that it might the better answer the intention, which is to
stir up the affections and to heat them, which poetry will be very
instrumental to do. The subject is pleasing, and therefore fit to be
treated of in a song, in singing which we may make melody with our
hearts unto the Lord. It is evangelical; and gospel-times should be
times of joy, for gospel-grace puts a new song into our mouths, Ps.
xcviii. 1. 2. The dignity of it; it is the song of songs, a most
excellent song, not only above any human composition, or above all
other songs which Solomon penned, but even above any other of the
scripture-songs, as having more of Christ in it. 3. The penman of it;
it is Solomon's. It is not the song of fools, as many of the songs of
love are, but the song of the wisest of men; nor can any man give a
better proof of his wisdom than to celebrate the love of God to mankind
and to excite his own love to God and that of others with it. Solomon's
songs were a thousand and five (1 Kings iv. 32); those that were of
other subjects are lost, but this of seraphic love remains, and will to
the end of time. Solomon, like his father, was addicted to poetry, and,
which way soever a man's genius lies, he should endeavor to honour God
and edify the church with it. One of Solomon's names was
Jedidiah--beloved of the Lord (2 Sam. xii. 25); and none so fit to
write of the Lord's love as he that had himself so great an interest in
it; none of all the apostles wrote so much of love as he that was
himself the beloved disciple and lay in Christ's bosom. Solomon, as a
king, had great affairs to mind and manage, which took up much of his
thoughts and time, yet he found heart and leisure for this and other
religious exercises. Men of business ought to be devout men, and not to
think that business will excuse them from that which is every man's
great business--to keep up communion with God. It is not certain when
Solomon penned this sacred song. Some think that he penned it after he
recovered himself by the grace of God from his backslidings, as a
further proof of his repentance, and as if by doing good to many with
this song he would atone for the hurt he had perhaps done with loose,
vain, amorous songs, when he loved many strange wives; now he turned
his wit the right way. It is more probable that he penned it in the
beginning of his time, while he kept close to God and kept up his
communion with him; and perhaps he put this song, with his father's
psalms, into the hands of the chief musician, for the service of the
temple, not without a key to it, for the right understanding of it.
Some think that it was penned upon occasion of his marriage with
Pharaoh's daughter, but that is uncertain; the tower of Lebanon, which
is mentioned in this book (ch. vii. 4), was not built, as is supposed,
till long after the marriage. We may reasonably think that when in the
height of his prosperity he loved the Lord (1 Kings iii. 3) he thus
served him with joyfulness and gladness of heart in the abundance of
all things. It may be rendered, The song of songs, which is concerning
Solomon, who as the son and successor of David, on whom the covenant of
royalty was entailed, as the founder of the temple, and as one that
excelled in wisdom and wealth, was a type of Christ, in whom are hidden
all the treasures of wisdom and knowledge, and yet is a greater than
Solomon; this is therefore a song concerning him. It is here fitly
placed after Ecclesiastes; for when by the book we are thoroughly
convinced of the vanity of the creature, and its insufficiency to
satisfy us and make a happiness for us, we shall be quickened to seek
for happiness in the love of Christ, and that true transcendent
pleasure which is to be found only in communion with God through him.
The voice in the wilderness, that was to prepare Christ's way, cried,
All flesh is grass.
The Love of the Church to Christ.
2 Let him kiss me with the kisses of his mouth: for thy love is better
than wine. 3 Because of the savour of thy good ointments thy name is
as ointment poured forth, therefore do the virgins love thee. 4 Draw
me, we will run after thee: the king hath brought me into his chambers:
we will be glad and rejoice in thee, we will remember thy love more
than wine: the upright love thee. 5 I am black, but comely, O ye
daughters of Jerusalem, as the tents of Kedar, as the curtains of
Solomon. 6 Look not upon me, because I am black, because the sun hath
looked upon me: my mother's children were angry with me; they made me
the keeper of the vineyards; but mine own vineyard have I not kept.
The spouse, in this dramatic poem, is here first introduced addressing
herself to the bridegroom and then to the daughters of Jerusalem.
I. To the bridegroom, not giving him any name or title, but beginning
abruptly: Let him kiss me; like Mary Magdalen to the supposed gardener
(John xx. 15), If thou have borne him hence, meaning Christ, but not
naming him. The heart has been before taken up with the thoughts of
him, and to this relative those thoughts were the antecedent, that good
matter which the heart was inditing, Ps. xlv. 1. Those that are full of
Christ themselves are ready to think that others should be so too. Two
things the spouse desires, and pleases herself with the thoughts of:--
1. The bridegroom's friendship (v. 2): "Let him kiss me with the kisses
of his mouth, that is, be reconciled to me, and let me know that he is
so; let me have the token of his favour." Thus the Old-Testament church
desired Christ's manifesting himself in the flesh, to be no longer
under the law as a schoolmaster, under a dispensation of bondage and
terror, but to receive the communications of divine grace in the
gospel, in which God is reconciling the world unto himself, binding up
and healing what by the law was torn and smitten; as the mother kisses
the child that she has chidden. "Let him no longer send to me, but come
himself, no longer speak by angels and prophets, but let me have the
word of his own mouth, those gracious words (Luke iv. 22), which will
be to me as the kisses of the mouth, sure tokens of reconciliation, as
Esau's kissing Jacob was." All gospel duty is summed up in our kissing
the Son (Ps. ii. 12); so all gospel-grace is summed up in his kissing
us, as the father of the prodigal kissed him when he returned a
penitent. It is a kiss of peace. Kisses are opposed to wounds (Prov.
xxvii. 6), so are the kisses of grace to the wounds of the law. Thus
all true believers earnestly desire the manifestations of Christ's love
to their souls; they desire no more to make them happy than the
assurance of his favour, the lifting up of the light of his countenance
upon them (Ps. iv. 6, 7), and the knowledge of that love of his which
surpasses knowledge; this is the one thing they desire, Ps. xxvii. 4.
They are ready to welcome the manifestation of Christ's love to their
souls by his Spirit, and to return them in the humble professions of
love to him and complacency in him, above all. The fruit of his lips is
peace, Isa. lvii. 19. "Let him give me ten thousand kisses whose very
fruition makes me desire him more, and, whereas all other pleasures
sour and wither by using, those of the Spirit become more delightful."
So bishop Reynolds. She gives several reasons for this desire. (1.)
Because of the great esteem she has for his love: Thy love is better
than wine. Wine makes glad the heart, revives the drooping spirits, and
exhilarates them, but gracious souls take more pleasure in loving
Christ and being beloved of him, in the fruits and gifts of his love
and in the pledges and assurances of it, than any man ever took in the
most exquisite delights of sense, and it is more reviving to them than
ever the richest cordial was to one ready to faint. Note, [1.] Christ's
love is in itself, and in the account of all the saints, more valuable
and desirable than the best entertainments this world can give. [2.]
Those only may expect the kisses of Christ's mouth, and the comfortable
tokens of his favour, who prefer his love before all delights of the
children of men, who would rather forego those delights than forfeit
his favour, and take more pleasure in spiritual joys than in any bodily
refreshments whatsoever. Observe here the change of the person: Let him
kiss me; there she speaks of him as absent, or as if she were afraid to
speak to him; but, in the next words, she sees him near at hand, and
therefore directs her speech to him: "Thy love, thy loves" (so the word
is), "I so earnestly desire, because I highly esteem it." (2.) Because
of the diffuse fragrancy of his love and the fruits of it (v. 3):
"Because of the savour of thy good ointment (the agreeableness and
acceptableness of thy graces and comforts to all that rightly
understand both them and themselves), thy name is as ointment poured
forth, thou art so, and all that whereby thou hast made thyself known;
thy very name is precious to all the saints; it is an ointment and
perfume which rejoice the heart." The unfolding of Christ's name is as
the opening of a box of precious ointment, which the room is filled
with the odour of. The preaching of his gospel was the manifesting the
savour of his knowledge in every place, 2 Cor. ii. 14. The Spirit was
the oil of gladness wherewith Christ was anointed (Heb. i. 9), and all
true believers have that unction (1 John ii. 27), so that he is
precious to them, and they to him and to one another. A good name is as
precious ointment, but Christ's name is more fragrant than any other.
Wisdom, like oil, makes the face to shine; but the Redeemer outshines,
in beauty, all others. The name of Christ is not now like ointment
sealed up, as it had been long (Ask not after my name, for it is
secret), but like ointment poured forth, which denotes both the
freeness and fulness of the communications of his grace by the gospel.
(3.) Because of the general affection that all holy souls have to him:
Therefore do the virgins love thee. It is Christ's love shed abroad in
our hearts that draws them out in love to him; all that are pure from
the corruptions of sin, that preserve the chastity of their own
spirits, and are true to the vows by which they have devoted themselves
to God, that not only suffer not their affections to be violated but
cannot bear so much as to be solicited by the world and the flesh,
those are the virgins that love Jesus Christ and follow him
whithersoever he goes, Rev. xiv. 4. And, because Christ is the darling
of all the pure in heart, let him be ours, and let our desires be
towards him and towards the kisses of his mouth.
2. The bridegroom's fellowship, v. 4. Observe here,
(1.) Her petition for divine grace: Draw me. This implies sense of
distance from him, desire of union with him. "Draw me to thyself, draw
me nearer, draw me home to thee." She had prayed that he would draw
nigh to her (v. 2); in order to that, she prays that he would draw her
nigh to him. "Draw me, not only with the moral suasion which there is
in the fragrancy of the good ointments, not only with the attractives
of that name which is as ointment poured forth, but with supernatural
grace, with the cords of a man and the bands of love," Hos. xi. 4.
Christ has told us that none come to him but such as the Father draws,
John vi. 44. We are not only weak, and cannot come of ourselves any
further than we are helped, but we are naturally backward and averse to
come, and therefore must pray for those influences and operations of
the Spirit, by the power of which we are unwilling made willing, Ps.
cx. 3. "Draw me, else I move not; overpower the world and the flesh
that would draw me from thee." We are not driven to Christ, but drawn
in such a way as is agreeable to rational creatures.
(2.) Her promise to improve that grace: Draw me, and then we will run
after thee. See how the doctrine of special and effectual grace
consists with our duty, and is a powerful engagement and encouragement
to it, and yet reserves all the glory of all the good that is in us to
God only. Observe, [1.] The flowing forth of the soul after Christ, and
its ready compliance with him, are the effect of his grace; we could
not run after him if he did not draw us, 2 Cor. iii. 5; Phil. iv. 13.
[2.] The grace which God gives us we must diligently improve. When
Christ by his Spirit draws us we must with our spirits run after him.
As God says, I will, and you shall (Ezek. xxxvi. 27), so we must say,
"Thou shalt and we will; thou shalt work in us both to will and to do,
and therefore we will work out our own salvation" (Phil. ii. 12, 13);
not only we will walk, but we will run after thee, which denotes
eagerness of desire, readiness of affection, vigour of pursuit, and
swiftness of motion. When thou shalt enlarge my heart then I will run
the way of thy commandments (Ps. cxix. 32); when thy right hand upholds
me then my soul follows hard after thee (Ps. lxiii. 8); when with
lovingkindness to us he draws us (Jer. xxxi. 3) we with lovingkindness
to him must run after him, Isa. xl. 31. Observe the difference between
the petition and the promise: "Draw me, and then we will run." When
Christ pours out his Spirit upon the church in general, which is his
bride, all the members of it do thence receive enlivening quickening
influences, and are made to run to him with the more cheerfulness, Isa.
lv. 5. Or, "Draw me" (says the believing soul) "and then I will not
only follow thee myself as fast as I can, but will bring all mine along
with me: We will run after thee, I and the virgins that love thee (v.
3), I and all that I have any interest in or influence upon, I and my
house (Josh. xxiv. 15), I and the transgressors whom I will teach thy
ways," Ps. li. 13. Those that put themselves forth, in compliance with
divine grace, shall find that their zeal will provoke many, 2 Cor. ix.
2. Those that are lively will be active; when Philip was drawn to
Christ he drew Nathanael; and they will be exemplary, and so will win
those that would not be won by the word.
(3.) The immediate answer that was given to this prayer: The King has
drawn me, has brought me into his chambers. It is not so much an answer
fetched by faith from the world of Christ's grace as an answer fetched
by experience from the workings of his grace. If we observe, as we
ought, the returns of prayer, we may find that sometimes, while we are
yet speaking, Christ hears, Isa. lxv. 24. The bridegroom is a king; so
much the more wonderful is his condescension in the invitations and
entertainments that he gives us, and so much the greater reason have we
to accept of them and to run after him. God is the King that has made
the marriage-supper for his Son (Matt. xxii. 2) and brings in even the
poor and the maimed, and even the most shy and bashful are compelled to
come in. Those that are drawn to Christ are brought, not only into his
courts, into his palaces (Ps. xlv. 15), but into his presence-chamber,
where his secret is with them (John xiv. 21), and where they are safe
in his pavilion, Ps. xxvii. 5; Isa. xxvi. 20. Those that wait at
wisdom's gates shall be made to come (so the word is) into her
chambers; they shall be led into truth and comfort.
(4.) The wonderful complacency which the spouse takes in the honour
which the king put upon her. Being brought into the chamber, [1.] "We
have what we would have. Our desires are crowned with unspeakable
delights; all our griefs vanish, and we will be glad and rejoice. If a
day in the courts, much more an hour in the chambers, is better than a
thousand, than ten thousand, elsewhere." Those that are, through grace,
brought into covenant and communion with God, have reason to go on
their way rejoicing, as the eunuch (Acts viii. 39), and that joy will
enlarge our hearts and be our strength, Neh. viii. 10. [2.] All our joy
shall centre in God: "We will rejoice, not in the ointments, or the
chambers, but in thee. It is God only that is our exceeding joy, Ps.
xliii. 4. We have no joy but in Christ, and which we are indebted to
him for." Gaudium in Domino--Joy in the Lord, was the ancient
salutation, and Salus in Domino sempiterna--Eternal salvation in the
Lord. [3.] "We will retain the relish and savour of this kindness of
thine and never forget it: We will remember thy loves more than wine;
no only thy love itself (v. 2), but the very remembrance of it shall be
more grateful to us than the strongest cordial to the spirits, or the
most palatable liquor to the taste. We will remember to give thanks for
thy love, and it shall make more durable impressions upon us than any
thing in this world."
(5.) The communion which a gracious soul has with all the saints in
this communion with Christ. In the chambers to which we are brought we
not only meet with him, but meet with one another (1 John i. 7); for
the upright love thee; the congregation, the generation, of the upright
love thee. Whatever others do, all that are Israelites indeed, and
faithful to God, will love Jesus Christ. Whatever differences of
apprehension and affection there may be among Christians in other
things, this they are all agreed in, Jesus Christ is precious to them.
The upright here are the same with the virgins, v. 3. All that remember
his love more than wine will love him with a superlative love. Nor is
any love acceptable to Christ but the love of the upright, love in
sincerity, Eph. vi. 24.
II. To the daughters of Jerusalem, v. 5, 6. The church in general,
being in distress, speaks to particular churches to guard them against
the danger they were in of being offended at the church's sufferings, 1
Thess. iii. 3. Or the believer speaks to those that were professors at
large in the church, but not of it, or to weak Christians, babes in
Christ, that labour under much ignorance, infirmity, and mistake, not
perfectly instructed, and yet willing to be taught in the things of
God. She observed these by-standers look disdainfully upon her because
of her blackness, in respect both of sins and sufferings, upon the
account of which they though she had little reason to expect the kisses
she wished for (v. 2) or to expect that they should join with her in
her joys, v. 4. She therefore endeavors to remove this offence; she
owns she is black. Guilt blackens; the heresies, scandals, and
offences, that happen in the church, make her black; and the best
saints have their failings. Sorrow blackens; that seems to be
especially meant; the church is often in a low condition, mean, and
poor, and in appearance despicable, her beauty sullied and her face
foul with weeping; she is in mourning weeds, clothed with sackcloth, as
the Nazarites that had become blacker than a coal, Lam. iv. 8. Now, to
take off this offence,
1. She asserts her own comeliness notwithstanding (v. 5): I am black,
but comely, black as the tents of Kedar, in which the shepherds lived,
which were very coarse, and never whitened, weather-beaten and
discoloured by long use, but comely as the curtains of Solomon, the
furniture of whose rooms, no doubt, was sumptuous and rich, in
proportion to the stateliness of his houses. The church is sometimes
black with persecution, but comely in patience, constancy, and
consolation, and never the less amiable in the eyes of Christ, black in
the account of men, but comely in God's esteem, black in some that are
a scandal to her, but comely in others that are sincere and are an
honour to her. True believers are black in themselves, but comely in
Christ, with the comeliness that he puts upon them, black outwardly,
for the world knows them not, but all glorious within, Ps. xlv. 13. St.
Paul was weak, and yet strong, 2 Cor. xii. 10. And so the church is
black and yet comely; a believer is a sinner and yet a saint; his own
righteousnesses are as filthy rags, but he is clothed with the robe of
Christ's righteousness. The Chaldee Paraphrase applies it to the people
of Israel's blackness when they made the golden calf and their
comeliness when they repented of it.
2. She gives an account how she came to be so black. The blackness was
not natural, but contracted, and was owing to the hard usage that had
been given her: Look not upon me so scornfully because I am black. We
must take heed with what eye we look upon the church, especially when
she is in black. Thou shouldst not have looked upon the day of thy
brother, the day of his affliction, Obad. 12. Be not offended; for,
(1.) I am black by reason of my sufferings: The sun has looked upon me.
She was fair and comely; whiteness was her proper colour; but she got
this blackness by the burden and heat of the day, which she was forced
to bear. She was sun-burnt, scorched with tribulation and persecution
(Matt. xiii. 6, 21); and the greatest beauties, if exposed to the
weather, are soonest tanned. Observe how she mitigates her troubles;
she does not say, as Jacob (Gen. xxxi. 40), In the day the drought
consumed me, but, The sun has looked upon me; for it becomes not God's
suffering people to make the worst of their sufferings. But what was
the matter? [1.] She fell under the displeasure of those of her own
house: My mother's children were angry with me. She was in perils by
false brethren; her foes were those of her own house (Matt. x. 36),
brethren by nature as men, by profession as members of the same sacred
corporation, the children of the church her mother, but not of God her
Father; they were angry with her. The Samaritans, who claimed kindred
to the Jews, were vexed at any thing that tended to the prosperity of
Jerusalem, Neh. ii. 10. Note, It is no new thing for the people of God
to fall under the anger of their own mother's children. It was thou, a
man, my equal, Ps. lv. 12, 13. This makes the trouble the more irksome
and grievous; from such it is taken unkindly, and the anger of such is
implacable. A brother offended is hard to be won. [2.] They dealt very
hardly with her: They made me the keeper of the vineyards, that is,
First, "They seduced me to sin, drew me into false worships, to serve
their gods, which was like dressing the vineyards, keeping the vine of
Sodom; and they would not let me keep my own vineyard, serve my own
God, and observe those pure worships which he gave me in charge, and
which I do and ever will own for mine." These are grievances which good
people complain most of in a time of persecution, that their
consciences are forced, and that those who rule them with rigour say to
their souls, Bow down, that we may go over, Isa. li. 23. Or, Secondly,
"They brought me into trouble, imposed that upon me which was toilsome,
and burdensome, and very disgraceful." Keeping the vineyards was base
servile work, and very laborious, Isa. lxi. 5. Her mother's children
made her the drudge of the family. Cursed be their anger, for it was
fierce, and their wrath, for it was cruel. The spouse of Christ has met
with a great deal of hard usage.
(2.) "My sufferings are such as I have deserved; for my own vineyard
have I not kept. How unrighteous soever my brethren are in persecuting
me, God is righteous in permitting them to do so. I am justly made a
slavish keeper of men's vineyards, because I have been a careless
keeper of the vineyards God has entrusted me with." Slothful servants
of God are justly made to serve their enemies, that they may know his
service, and the service of the kings of the countries, 2 Chron. xii.
8; Deut. xxviii. 47, 48; Ezek. xx. 23, 24. "Think not the worse of the
ways of God for my sufferings, for I smart for my own folly." Note,
When God's people are oppressed and persecuted it becomes them to
acknowledge their own sin to be the procuring cause of their troubles,
especially their carelessness in keeping their vineyards, so that it
has been like the field of the slothful.
The Love of the Church to Christ.
7 Tell me, O thou whom my soul loveth, where thou feedest, where thou
makest thy flock to rest at noon: for why should I be as one that
turneth aside by the flocks of thy companions? 8 If thou know not, O
thou fairest among women, go thy way forth by the footsteps of the
flock, and feed thy kids beside the shepherds' tents. 9 I have
compared thee, O my love, to a company of horses in Pharaoh's chariots.
10 Thy cheeks are comely with rows of jewels, thy neck with chains of
gold. 11 We will make thee borders of gold with studs of silver.
Here is, I. The humble petition which the spouse presents to her
beloved, the shepherdess to the shepherd, the church and every believer
to Christ, for a more free and intimate communion with him. She turns
from the daughters of Jerusalem, to whom she had complained both of her
sins and of her troubles, and looks up to heaven for relief and succour
against both, v. 7. Here observe, 1. The title she gives to Christ: O
thou whom my soul loveth. Note, It is the undoubted character of all
true believers that their souls love Jesus Christ, which intimates both
the sincerity and the strength of their love; they love him with all
their hearts; and those that do so may come to him boldly and may
humbly plead it with him. 2. The opinion she has of him as the good
shepherd of the sheep; she doubts not but he feeds his flock and makes
them rest at noon. Jesus Christ graciously provides both repast and
repose for his sheep; they are not starved, but well fed, not scattered
upon the mountains, but fed together, fed in green pastures and in the
hot time of the day led by the still waters and made to lie down under
a cool refreshing shade. Is it with God's people a noon-time of outward
troubles, inward conflicts? Christ has rest for them; he carries them
in his arms, Isa. xl. 11. 3. Her request to him that she might be
admitted into his society: Tell me where thou feedest. Those that would
be told, that would be taught, what they are concerned to know and do,
must apply to Jesus Christ, and beg of him to teach them, to tell them.
"Tell me where to find thee, where I may have conversation with thee,
where thou feedest and tendest thy flock, that there I may have some of
my company." Observe, by the way, We should not, in love to our friends
and their company, tempt them or urge them to neglect their business,
but desire such an enjoyment of them as will consist with it, and
rather, if we can, to join with them in their business and help to
forward it. "Tell me where thou feedest, and there I will sit with
thee, walk with thee, feed my flocks with thine, and not hinder thee
nor myself, but bring my work with me." Note, Those whose souls love
Jesus Christ earnestly desire to have communion with him, by his word
in which he speaks to us and by prayer in which we speak to him, and to
share in the privileges of his flock; and we may learn from the care he
takes of his church, to provide convenient food and rest for it, how to
take care of our own souls, which are our charge. 4. The plea she uses
for the enforcing of this request: "For why should I be as one that
turns aside by (or after) the flocks of thy companions, that pretend to
be so, but are really thy competitors, and rivals with thee." Note,
Turning aside from Christ after other lovers is that which gracious
souls dread, and deprecate, more than any thing else. "Thou wouldst not
have me to turn aside, no, nor to be as one that turns aside; tell me
then, O tell me, where I may be near thee, and I will never leave
thee." (1.) "Why should I lie under suspicion, and look as if I
belonged to some other and not to thee? Why should I be thought by the
flocks of our companions to be a deserter from thee, and a retainer to
some other shepherd?" Good Christians will be afraid of giving any
occasion to those about them to question their faith in Christ and
their love to him; they would not do any thing that looks like
unconcernedness about their souls; or uncharitableness towards their
brethren, or that savours of indifference and disaffection to holy
ordinances; and we should pray to God to direct us into and keep us in
the way of our duty, that we may not so much as seem to come short,
Heb. iv. 1. (2.) "Why should I lie in temptation to turn aside, as I do
while I am absent from thee?" We should be earnest with God for a
settled peace in communion with God through Christ, that we may not be
as waifs and strays, ready to be picked up by him that next passes by.
II. The gracious answer which the bridegroom gives to this request, v.
8. See how ready God is to answer prayer, especially prayers for
instruction; even while she is yet speaking, he hears. Observe, 1. How
affectionately he speaks to her: O thou fairest among women! Note,
Believing souls are fair, in the eyes of the Lord Jesus, above any
other. Christ sees a beauty in holiness, whether we do or no. The
spouse has called herself black, but Christ calls her fair. Those that
are low in their own eyes are so much the more amiable in the eyes of
Jesus Christ. Blushing at their own deformity (says Mr. Durham) is a
chief part of their beauty. 2. How mildly he checks her for her
ignorance, in these words, If thou know not, intimating that she might
have known it if it had not been her own fault. What! dost thou not
know where to find me and my flock? Compare Christ's answer to a like
address of Philip's (John xiv. 9), Have I been so long time with you,
and yet hast thou not known me, Philip? But, 3. With what tenderness he
acquaints her where she might find him. If men say, Lo, here is Christ,
or, Lo, he is there, believe them not, go not after them, Matt. xxiv.
23, 26. But, (1.) Walk in the way of good men (Prov. ii. 20), follow
the track, ask for the good old way, observe the footsteps of the
flock, and go forth by them. It will not serve to sit still and cry,
"Lord, show me the way," but we must bestir ourselves to enquire out
the way; and we may find it by looking which way the footsteps of the
flock lead, what has been the practice of godly people all along; let
that practice be ours, Heb. vi. 12; 1 Cor. xi. 1. (2.) Sit under the
direction of good ministers: "Feed thyself and thy kids besides the
tents of the under-shepherds. Bring thy charge with thee" (it is
probable that the custom was to commit the lambs and kids to the
custody of the women, the shepherdesses); "they shall all be welcome;
the shepherds will be no hindrance to thee, as they were to Reuel's
daughters (Exod. ii. 17), but helpers rather, and therefore abide by
their tents." Note, Those that would have acquaintance and communion
with Christ must closely and conscientiously adhere to holy ordinances,
must join themselves to his people and attend his ministers. Those that
have the charge of families must bring them with them to religious
assemblies; let their kids, their children, their servants, have the
benefit of the shepherds' tents.
III. The high encomiums which the bridegroom gives of his spouse. To be
given in marriage, in the Hebrew dialect, is to be praised (Ps.
lxxviii. 63, margin), so this spouse is here; her husband praises this
virtuous woman (Prov. xxxi. 28); he praises her, as is usual in poems,
by similitudes. 1. He calls her his love (v. 9); it is an endearing
compellation often used in this book: "My friend, my companion, my
familiar." 2. He compares her to a set of strong and stately horses in
Pharaoh's chariots. Egypt was famous for the best horses. Solomon had
his thence; and Pharaoh, no doubt, had the choicest the country
afforded for his own chariots. The church had complained of her own
weakness, and the danger she was in of being made a prey of by her
enemies: "Fear not," says Christ; "I have made thee like a company of
horses; I have put strength into thee as I have done into the horse
(Job xxxix. 19), so that thou shalt with a gracious boldness mock at
fear, and not be affrighted, like the lion, Prov. xxviii. 1. The Lord
has made thee as his goodly horse in the day of battle, Zech. x. 3. I
have compared thee to my company of horses which triumphed over
Pharaoh's chariots, the holy angels, horses of fire." Hab. iii. 15,
Thou didst walk through the sea with thy horses; and see Isa. lxiii.
13. We are weak in ourselves, but if Christ make us as horses, strong
and bold, we need not fear what all the powers of darkness can do
against us. 3. He admires the beauty and ornaments of her countenance
(v. 10): Thy cheeks are comely with rows of jewels, the attire of the
head, curls of hair, or favourites (so some), or knots of ribbons; thy
neck also with chains, such as persons of the first rank wear, chains
of gold. The ordinances of Christ are the ornaments of the church. The
graces, gifts, and comforts of the Spirit, are the adorning of every
believing soul, and beautify it; these render it, in the sight of God,
of great price. The ornaments of the saints are many, but all orderly
disposed in rows and chains, in which there is a mutual connexion with
and dependence upon each other. The beauty is not from any thing in
themselves, from the neck or from the cheeks, but from ornaments with
which they are set off. It was comeliness which I put upon thee, said
the Lord God; for we were born not only naked, but polluted, Ezek. xvi.
14.
IV. His gracious purpose to add to her ornaments; for where God has
given true grace he will give more grace; to him that has shall be
given. Is the church courageous in her resistance of sin, as the horses
in Pharaoh's chariots? Is she comely in the exercise of grace, as with
rows of jewels and chains of gold? She shall be yet further beautified
(v. 11): We will make thee borders of gold, inlaid, or enamelled, with
studs of silver. Whatever is wanting shall be made up, till the church
and every true believer come to be perfect in beauty; see Ezek. xvi.
14. This is here undertaken to be done by the concurring power of the
three persons in the Godhead: We will do it; like that (Gen. i. 26),
"Let us make man; so let us new-make him, and perfect his beauty." The
same that is the author will be the finisher of the good work; and it
cannot miscarry.
Conference between Christ and His Church.
12 While the king sitteth at his table, my spikenard sendeth forth the
smell thereof. 13 A bundle of myrrh is my wellbeloved unto me; he
shall lie all night betwixt my breasts. 14 My beloved is unto me as a
cluster of camphire in the vineyards of Engedi. 15 Behold, thou art
fair, my love; behold, thou art fair; thou hast doves' eyes. 16
Behold, thou art fair, my beloved, yea, pleasant: also our bed is
green. 17 The beams of our house are cedar, and our rafters of fir.
Here the conference is carried on between Christ and his spouse, and
endearments are mutually exchanged.
I. Believers take a great complacency in Christ, and in communion with
him. To you that believe he is precious, above any thing in this world,
1 Pet. ii. 7. Observe,
1. The humble reverence believers have for Christ as their Sovereign,
v. 12. He is a King in respect both of dignity and dominion; he wears
the crown of honour, he bears the sceptre of power, both which are the
unspeakable satisfaction of all his people. This King has his royal
table spread in the gospel, in which is made for all nations a feast of
fat things, Isa. xxv. 6. Wisdom has furnished her table, Prov. ix. 1.
He sits at this table to see his guests (Matt. xxii. 11), to see that
nothing be wanting that is fit for them; he sups with them and they
with him (Rev. iii. 20); he has fellowship with them and rejoices in
them; he sits at his table to bid them welcome, and to carve for them,
as Christ broke the five loaves and gave to his disciples, that they
might distribute to the multitude. He sits there to receive petitions,
as Ahasuerus admitted Esther's petition at the banquet of wine. He has
promised to be present with his people in his ordinances always. Then
believers do him all the honour they can, and study how to express
their esteem of him and gratitude to him, as Mary did when she anointed
his head with the ointment of spikenard that was very costly, one pound
of it worth three hundred pence, and so fragrant that the house was
filled with the pleasing odour of it (John xii. 3), which story seems
as if it were designed to refer to this passage, for Christ was then
sitting at table. When good Christians, in any religious duty,
especially in the ordinance of the Lord's supper, where the King is
pleased, as it were, to sit with us at his own table, have their graces
exercised, their hearts broken by repentance, healed by faith, and
inflamed with holy love and desires toward Christ, with joyful
expectations of the glory to be revealed, then the spikenard sends
forth the smell thereof. Christ is pleased to reckon himself honoured
by it, and to accept of it as an instance of respect to him, as it was
in the wise men of the east, who paid their homage to the new-born King
of the Jews by presenting to him frankincense and myrrh. The graces of
God's Spirit in the hearts of believers are exceedingly precious in
themselves and pleasing to Christ, and his presence in ordinances draws
them out into act and exercise. If he withdraw, graces wither and
languish, as plants in the absence of the sun; if he approach, the face
of the soul is renewed, as of the earth in the spring; and then it is
time to bestir ourselves, that we may not lose the gleam, not lose the
gale; for nothing is done acceptably but what grace does, Heb. xii. 28.
2. The strong affection they have for Christ as their beloved, their
well-beloved, v. 13. Christ is not only beloved by all believing souls,
but is their well-beloved, their best-beloved, their only beloved; he
has that place in their hearts which no rival can be admitted to, the
innermost and uppermost place. Observe, (1.) How Christ is accounted of
by all believers: He is a bundle of myrrh and a cluster of camphire,
something, we may be sure, nay, every thing, that is pleasant and
delightful. The doctrine of his gospel, and the comforts of his Spirit,
are very refreshing to them, and they rest in his love; none of all the
delights of sense are comparable to the spiritual pleasure they have in
meditating on Christ and enjoying him. There is a complicated sweetness
in Christ and an abundance of it; there is a bundle of myrrh and a
cluster of camphire. We are not straitened in him whom there is all
fulness. The word translated camphire is copher, the same word that
signifies atonement or propitiation. Christ is a cluster of merit and
righteousness to all believers; therefore he is dear to them because he
is the propitiation for their sins. Observe what stress the spouse lays
upon the application: He is unto me, and again unto me, all that is
sweet; whatever he is to others, he is so to me. He loved me, and gave
himself for me. He is my Lord, and my God. (2.) How he is accepted: He
shall lie all night between my breasts, near my heart. Christ lays the
beloved disciples in his bosom; why then should not they lay their
beloved Saviour in their bosoms? Why should not they embrace him with
both arms, and hold him fast, with a resolution never to let him go?
Christ must dwell in the heart (Eph. iii. 17), and, in order to that,
the adulteries must be put from between the breasts (Hos. ii. 2), no
pretender must have his place in the soul. He shall be as a bundle of
myrrh, or perfume bag, between my breasts, always sweet to me; or his
effigies in miniature, his love-tokens, shall be hung between my
breasts, according to the custom of those that are dear to each other.
He shall not only be laid their for a while, but shall lie there, shall
abide there.
II. Jesus Christ has a great complacency in his church and in every
true believer; they are amiable in his eyes (v. 15): Behold, thou art
fair, my love; and again, Behold, thou art fair. He says this, not to
make her proud (humility is one principal ingredient in spiritual
beauty), but, 1. To show that there is a real beauty in holiness, that
all who are sanctified are thereby beautified; they are truly fair. 2.
That he takes great delight in that good work which his grace has
wrought on the souls of believers; so that though they have their
infirmities, whatever they think of themselves, and the world thinks of
them, he thinks them fair. He calls them friends. The hidden man of the
heart, in that which is not corruptible, is in the sight of God of
great price, 1 Pet. iii. 4. 3. To comfort weak believers, who are
discouraged by their own blackness; let them be told again and again
that they are fair. 4. To engage all who are sanctified to be very
thankful for that grace which has made them fair, who by nature were
deformed, and changed the Ethiopian's skin. One instance of the beauty
of the spouse is here mentioned, that she has doves' eyes, as ch. iv.
1. Those are fair, in Christ's account, who have, not the piercing eye
of the eagle, but the pure and chaste eye of the dove, not like the
hawk, who, when he soars upwards, still has his eye upon the prey on
earth, but a humble modest eye, such an eye as discovers a simplicity
and godly sincerity and a dove-like innocency, eyes enlightened and
guided by the Holy Spirit, that blessed Dove, weeping eyes. I did mourn
as a dove, Ezek. vii. 16.
III. The church expresses her value for Christ, and returns esteem (v.
16): Behold, thou art fair. See how Christ and believers praise one
another. Israel saith of God, Who is like thee? Exod. xv. 11. And God
saith of Israel, Who is like thee? Deut. xxxiii. 29. Lord, saith the
church, "Dost thou call me fair? No; if we speak of strength, thou art
strong (Job ix. 19), so, if of beauty, thou art fair. I am fair no
otherwise than as I have thy image stamped upon me. Thou art the great
Original; I am but a faint and imperfect copy, I am but thy umbra--the
shadow of thee, John i. 16; iii. 34. Thou art fair in thyself and
(which is more) pleasant to all that are thine. Many are fair enough to
look at, and yet the sourness of their temper renders them unpleasant;
but thou art fair, yea, pleasant." Christ is pleasant, as he is ours,
in covenant with us, in relation to us. "Thou art pleasant now, when
the King sits at his table." Christ is always precious to believers,
but in a special manner pleasant when they are admitted into communion
with him, when they hear his voice, and see his face, and taste his
love. It is good to be here. Having expressed her esteem of her
husband's person, she next, like a loving spouse, that is transported
with joy for having disposed of herself so well, applauds the
accommodations he had for her entertainment, his bed, his house, his
rafters or galleries (v. 16), which may be fitly applied to those holy
ordinances in which believers have fellowship with Jesus Christ,
receive the tokens of his love and return their pious and devout
affections to him, increase their acquaintance with him and improve
their advantages by him. Now, 1. These she calls ours, Christ and
believers having a joint-interest in them. As husband and wife are
heirs together (1 Pet. iii. 7), so believers are joint-heirs with
Christ, Rom. viii. 17. They are his institutions and their privileges;
in them Christ and believers meet. She does not call them mine, for a
believer will own nothing as his but what Christ shall have an interest
in, nor thine, for Christ has said, All that I have is thine, Luke xv.
31. All is ours if we are Christ's. Those that can by faith lay claim
to Christ may lay claim to all that is his. 2. These are the best of
the kind. Does the colour of the bed, and the furniture belonging to
it, help to set it off? Our bed is green, a colour which, in a
pastoral, is preferred before any other, because it is the colour of
the fields and groves where the shepherd's business and delight are. It
is a refreshing colour, good for the eyes; and it denotes fruitfulness.
I am like a green olive-tree, Ps. lii. 8. We are married to Christ,
that we should bring forth unto God, Rom. vii. 4. The beams of our
house are cedar (v. 17), which probably refers to the temple Solomon
had lately built for communion between God and Israel, which was of
cedar, a strong sort of wood, sweet, durable, and which will never rot,
typifying the firmness and continuance of the church, the
gospel-temple. The galleries for walking are of fir, or cypress, some
sort of wood that was pleasing both to the sight and to the smell,
intimating the delight which the saints take in walking with Christ and
conversing with him. Every thing in the covenant of grace (on which
foot all their treaties are carried on) is very firm, very fine, and
very fragrant.
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S O N G O F S O L O M O N.
CHAP. II.
In this chapter, I. Christ speaks both concerning himself and
concerning his church, ver. 1, 2. II. The church speaks, 1. Remembering
the pleasure and satisfaction she has in communion with Christ, ver. 3,
4. 2. Entertaining herself with the present tokens of his favour and
taking care that nothing happen to intercept them, ver. 5-7. 3.
Triumphing in his approaches towards her, ver. 8, 9. 4. Repeating the
gracious calls he had given her to go along with him a walking, invited
by the pleasures of the returning spring (ver. 10-13), out of her
obscurity (ver. 14), and the charge he had given to the servants to
destroy that which would be hurtful to his vineyard, ver. 15. 5.
Rejoicing in her interest in him, ver. 16. 6. Longing for his arrival,
ver. 17. Those whose hearts are filled with love to Christ, and hope of
heaven, know best what these things mean.
Christ the Rose of Sharon.
1 I am the rose of Sharon, and the lily of the valleys. 2 As the lily
among thorns, so is my love among the daughters.
See here, I. What Christ is pleased to compare himself to; and he
condescends very much in the comparison. He that is the Son of the
Highest, the bright and morning star, calls and owns himself the rose
of Sharon, and the lily of the valleys, to express his presence with
his people in this world, the easiness of their access to him, and the
beauty and sweetness which they find in him, and to teach them to adorn
themselves with him, as shepherds and shepherdesses, when they appeared
gay, were decked with roses and lilies, garlands and chaplets of
flowers. The rose, for beauty and fragrance, is the chief of flowers,
and our Saviour prefers the clothing of the lily before that of Solomon
in all his glory. Christ is the rose of Sharon, where probably the best
roses grew and in most plenty, the rose of the field (so some),
denoting that the gospel salvation is a common salvation; it lies open
to all; whoever will may come and gather the rose-buds of privileges
and comforts that grow in the covenant of grace. He is not a rose
locked up in a garden, but all may come and receive benefit by him and
comfort in him. He is a lily for whiteness, a lily of the valleys for
sweetness, for those which we call so yield a strong perfume. He is a
lily of the valleys, or low places, in his humiliation, exposed to
injury. Humble souls see most beauty in him. Whatever he is to others,
to those that are in the valleys he is a lily. He is the rose, the
lily; there is none besides. Whatever excellence is in Christ, it is in
him singularly and in the highest degree.
II. What he is pleased to compare his church to, v. 2. 1. She is as a
lily; he himself is the lily (v. 1), she is as the lily. The beauty of
believers consists in their conformity and resemblance to Jesus Christ.
They are his love, and so they are as lilies, for those are made like
Christ in whose hearts his love is shed abroad. 2. As a lily among
thorns, as a lily compared with thorns. The church of Christ as far
excels all other societies as a bed of roses excels a bush of thorns.
As a lily compassed with thorns. The wicked, the daughters of this
world, such as have no love to Christ, are as thorns, worthless and
useless, good for nothing but to stop a gap; nay, they are noxious and
hurtful; they came in with sin and are a fruit of the curse; they choke
good seed, and hinder good fruit, and their end is to be burned. God's
people are as lilies among them, scratched and torn, shaded and
obscured, by them; they are dear to Christ, and yet exposed to
hardships and troubles in the world; they must expect it, for they are
planted among thorns (Ezek. ii. 6), but they are nevertheless dear to
him; he does not overlook nor undervalue any of his lilies for their
being among thorns, When they are among thorns they must still be as
lilies, must maintain their innocency and purity, and, though they are
among thorns, must not be turned into thorns, must not render railing
for railing, and, if they thus preserve their character, they shall be
still owned as conformable to Christ. Grace in the soul is a lily among
thorns; corruptions are thorns in the flesh (2 Cor. xii. 7), are as
Canaanites to God's Israel (Josh. xxiii. 13); but the lily that is now
among thorns shall shortly be transplanted out of this wilderness into
that paradise where there is no pricking brier nor grieving thorn,
Ezek. xxviii. 24.
The Love of the Church to Christ.
3 As the apple tree among the trees of the wood, so is my beloved among
the sons. I sat down under his shadow with great delight, and his fruit
was sweet to my taste. 4 He brought me to the banqueting house, and
his banner over me was love. 5 Stay me with flagons, comfort me with
apples: for I am sick of love. 6 His left hand is under my head, and
his right hand doth embrace me. 7 I charge you, O ye daughters of
Jerusalem, by the roes, and by the hinds of the field, that ye stir not
up, nor awake my love, till he please.
Here, I. The spouse commends her beloved and prefers him before all
others: As the apple-tree among the trees of the wood, which perhaps
does not grow so high, nor spread so wide, as some other trees, yet is
useful and serviceable to man, yielding pleasant and profitable fruit,
while the other trees are of little use, no, not the cedars themselves,
till they are cut down, so is my beloved among the sons, so far does he
excel them all,--all the sons of God, the angels (that honour was put
upon him which was never designed for them, Heb. i. 4),--all the sons
of men; he is fairer than them all, fairer than the choicest of them,
Ps. xlv. 2. Name what creature you will, and you will find Christ has
the pre-eminence above them all. The world is a barren tree to a soul;
Christ is a fruitful one.
II. She remembers the abundant comfort she has had in communion with
him: She sat down by him with great delight, as shepherds sometimes
repose themselves, sometimes converse with one another, under a tree. A
double advantage she found in sitting down so near the Lord Jesus:--1.
A refreshing shade: I sat down under his shadow, to be sheltered by him
from the scorching heat of the sun, to be cooled, and so to take some
rest. Christ is to believers as the shadow of a great tree, nay, of a
great rock in a weary land, Isa. xxxii. 2; xxv. 4. When a poor soul is
parched with convictions of sin and the terrors of the law, as David
(Ps. xxxii. 4), when fatigued with the troubles of this world, as
Elijah when he sat down under a juniper tree (1 Kings xix. 4), they
find that in Christ, in his name, his graces, his comforts, and his
undertaking for poor sinners, which revives them and keeps them from
fainting; those that are weary and heavily laden may find rest in
Christ. It is not enough to pass by this shadow, but we must sit down
under it (here will I dwell, for I have desired it); and we shall find
it not like Jonah's gourd, that soon withered, and left him in a heat,
both inward and outward, but like the tree of life, the leaves whereof
were not only for shelter, but for the healing of the nations. We must
sit down under this shadow with delight, must put an entire confidence
in the protection of it (as Judges ix. 15), and take an entire
complacency in the refreshment of it. But that is not all: 2. Here is
pleasing nourishing food. This tree drops its fruits to those that sit
down under its shadow, and they are welcome to them, and will find them
sweet unto their taste, whatever they are to others. Believers have
tasted that the Lord Jesus is gracious (1 Pet. ii. 3); his fruits are
all the precious privileges of the new covenant, purchased by his blood
and communicated by his Spirit. Promises are sweet to a believer, yea,
and precepts too. I delight in the law of God after the inward man.
Pardons are sweet, and peace of conscience is sweet, assurances of
God's love, joys of the Holy Ghost, the hopes of eternal life, and the
present earnests and foretastes of it are sweet, all sweet to those
that have their spiritual senses exercised. If our mouths be put out of
taste for the pleasure of sin, divine consolations will be sweet to our
taste, sweeter than honey and the honeycomb.
III. She owns herself obliged to Jesus Christ for all the benefit and
comfort she had in communion with him (v. 4): "I sat down under the
apple-tree, glad to be there, but he admitted me, nay, he pressed me,
to a more intimate communion with him: Come in, thou blessed of the
Lord, why standest thou without? He brought me to the house of wine,
the place where he entertains his special friends, from lower to higher
measures and degrees of comfort, from the fruit of the apple tree to
the more generous fruit of the vine." To him that values the divine
joys he has more shall be given. One of the rabbin by the
banqueting-house understands the tabernacle of the congregation, where
the interpretation of the law was given; surely we may apply it to
Christian assemblies, where the gospel is preached and
gospel-ordinances are administered, particularly the Lord's supper,
that banquet of wine, especially to the inside of those ordinances,
communion with God in them. Observe, 1. How she was introduced: "He
brought me, wrought in me an inclination to draw nigh to God, helped me
over my discouragements, took me by the hand, guided and led me, and
gave me an access with boldness to God as a Father," Eph. ii. 18. We
should never have come into the banqueting-house, never have been
acquainted with spiritual pleasures, if Christ had not brought us, by
opening for us a new and living way and opening in us a new and living
fountain. 2. How she was entertained: His banner over me was love; he
brought me in with a banner displayed over my head, not as one he
triumphed over, but as one he triumphed in, and whom he always caused
to triumph with him and in him, 2 Cor. ii. 14. The gospel is compared
to a banner or ensign (Isa. xi. 12), and that which is represented in
the banner, written in it in letters of gold, letters of blood, is
love, love; and this is the entertainment in the banqueting-house.
Christ is the captain of our salvation, and he enlists all his soldiers
under the banner of love; in that they centre; to that they must
continually have an eye, and be animated by it. The love of Christ must
constrain them to fight manfully. When a city was taken the conqueror
set up his standard in it. "He has conquered me with his love, overcome
me with kindness, and that is the banner over me." This she speaks of
as what she had formerly had experience of, and she remembers it with
delight. Eaten bread must not be forgotten, but remembered with
thankfulness to that God who has fed us with manna in this wilderness.
IV. She professes her strong affection and most passionate love to
Jesus Christ (v. 5): I am sick of love, overcome, overpowered, by it.
David explains this when he says (Ps. cxix. 20), My soul breaks for the
longing that it has unto thy judgments, and (v. 81), My soul faints for
thy salvation, languishing with care to make it sure and fear of coming
short of it. The spouse was now absent perhaps from her beloved,
waiting for his return, and cannot bear the grief of distance and
delay. Oh how much better it is with the soul when it is sick of love
to Christ than when it is surfeited with the love of this world! She
cries out for cordials: "Oh stay me with flagons, or ointments, or
flowers, any thing that is reviving; comfort me with apples, with the
fruits of that apple-tree, Christ (v. 3), with the merit and meditation
of Christ and the sense of his love to my soul." Note, Those that are
sick of love to Christ shall not want spiritual supports, while they
are yet waiting for spiritual comforts.
V. She experiences the power and tenderness of divine grace, relieving
her in her present faintings, v. 6. Though he seemed to have withdrawn,
yet he was even then a very present help, 1. To sustain the love-sick
soul, and to keep it from fainting away: "His left hand is under my
head, to bear it up, nay, as a pillow to lay it easy." David
experienced God's hand upholding him then when his soul was following
hard after God (Ps. lxiii. 8), and Job in a state of desertion yet
found that God put strength into him, Job xxiii. 6. All his saints are
in his hand, which tenderly holds their aching heads. 2. To encourage
the love-sick soul to continue waiting till he returns: "For, in the
mean time, his right hand embraces me, and thereby gives me an
unquestionable assurance of his love." Believers owe all their strength
and comfort to the supporting left hand and embracing right hand of the
Lord Jesus.
VI. Finding her beloved thus nigh unto her she is in great care that
her communion with him be not interrupted (v. 7): I charge you, O you
daughters of Jerusalem. Jerusalem, the mother of us all, charges all
her daughters, the church charges all her members, the believing soul
charges all its powers and faculties, the spouse charges herself and
all about her, not to stir up, or awake, her love until he please, now
that he is asleep in her arms, as she was borne up in his, v. 6. She
gives them this charge by the roes and the hinds of the field, that is,
by every thing that is amiable in their eyes, and dear to them, as the
loving hind and the pleasant roe. "My love is to me dearer than those
can be to you, and will be disturbed, like them, with a very little
noise." Note, 1. Those that experience the sweetness of communion with
Christ, and the sensible manifestations of his love, cannot but desire
the continuance of these blessed views, these blessed visits. Peter
would make tabernacles upon the holy mount, Matt. xvii. 4. 2. Yet
Christ will, when he pleases, withdraw those extraordinary
communications of himself, for he is a free-agent, and the Spirit, as
the wind, blows where and when it listeth, and in his pleasure it
becomes us to acquiesce. But, 3. Our care must be that we do nothing to
provoke him to withdraw and to hide his face, that we carefully watch
over our own hearts and suppress every thought that may grieve his good
Spirit. Let those that have comfort be afraid of sinning it away.
Mutual Love of Christ and the Church.
8 The voice of my beloved! behold, he cometh leaping upon the
mountains, skipping upon the hills. 9 My beloved is like a roe or a
young hart: behold, he standeth behind our wall, he looketh forth at
the windows, showing himself through the lattice. 10 My beloved
spake, and said unto me, Rise up, my love, my fair one, and come away.
11 For, lo, the winter is past, the rain is over and gone; 12 The
flowers appear on the earth; the time of the singing of birds is come,
and the voice of the turtle is heard in our land; 13 The fig tree
putteth forth her green figs, and the vines with the tender grape give
a good smell. Arise, my love, my fair one, and come away.
The church is here pleasing herself exceedingly with the thoughts of
her further communion with Christ after she has recovered from her
fainting fit.
I. She rejoices in his approach, v. 8. 1. She hears him speak: "It is
the voice of my beloved, calling me to tell me he is coming." Like one
of his own sheep, she knows his voice before she sees him, and can
easily distinguish it from the voice of a stranger (John x. 4, 5), and,
like a faithful friend of the bridegroom, she rejoices greatly because
of the bridegroom's voice, John iii. 29. With what an air of triumph
and exultation does she cry out, "It is the voice of my beloved, it can
be the voice of no other, for none besides can speak to the heart and
make that burn." 2. She sees him come, sees the goings of our God, our
King, Ps. xlviii. 24. Behold, he comes. This may very well be applied
to the prospect with the Old-Testament saints had of Christ's coming in
the flesh. Abraham saw his day at a distance, and was glad. The nearer
the time came the clearer discoveries were made of it; and those that
waited for the consolation of Israel with an eye of faith saw him come,
and triumphed in the sight: Behold, he comes; for they had heard him
say (Ps. xl. 7), Lo, I come, to which their faith here affixes its
seal: Behold, he comes as he has promised. (1.) He comes cheerfully and
with great alacrity; he comes leaping and skipping like a roe and like
a young hart (v. 9), as one pleased with his own undertaking, and that
had his heart upon it and his delights with the sons of men. When he
came to be baptized with the baptism of blood, how was he straitened
till it was accomplished! Luke xii. 50. (2.) He comes slighting and
surmounting all the difficulties that lay in his way; he comes leaping
over the mountains, skipping over the hills (so some read it), making
nothing of the discouragements he was to break through; the curse of
the law, the death of the cross, must be undergone, all the powers of
darkness must be grappled with, but, before the resolutions of his
love, these great mountains become plains. Whatever opposition is given
at any time to the deliverance of God's church, Christ will break
through it, will get over it. (3.) He comes speedily, like a roe or a
young hart; they thought the time long (every day a year), but really
he hastened; as now, so then, surely he comes quickly; he that shall
come will come, and will not tarry. When he comes for the deliverance
of his people he flies upon a cloud, and never stays beyond his time,
which is the best time. We may apply it to particular believers, who
find that even when Christ has withdrawn sensible comforts, and seems
to forsake, yet it is but for a small moment, and he will soon return
with everlasting loving-kindness.
II. She pleases herself with the glimpses she has of him, and the
glances she has of his favour: "He stands behind our wall; I know he is
there, for sometimes he looks forth at the window, or looks in at it,
and displays himself through the lattice." Such was the state of the
Old-Testament church while it was in expectation of the coming of the
Messiah. The ceremonial law is called a wall of partition (Eph. ii.
14), a veil (2 Cor. iii. 13); but Christ stood behind that wall. They
had him near them; they had him with them, though they could not see
him clearly. He that was the substance was not far off from the
shadows, Col. ii. 17. The saw him looking through the windows of the
ceremonial institutions and smiling through those lattices; in their
sacrifices and purifications Christ discovered himself to them, and
gave them intimations and earnests of his grace, both to engage and to
encourage their longings for his coming. Such is our present state in
comparison with what it will be at Christ's second coming. We now see
him through a glass darkly (the body is a wall between us and him,
through the windows of which we now and then get a sight of him), but
not face to face, as we hope to see him shortly. In the sacraments
Christ is near us, but it is behind the wall of external signs, through
those lattices he manifests himself to us; but we shall shortly see him
as he is. Some understand this of the state of a believer when he is
under a cloud; Christ is out of sight and yet not far off. See Job
xxxiv. 14, and compare Job xxiii. 8-10. She calls the wall that
interposed between her and her beloved our wall, because it is sin, and
nothing else, that separates between us and God, and that is a wall of
our own erecting (Isa. lix. 1); behind that he stands, as waiting to be
gracious, and ready to be reconciled, upon our repentance. Then he
looks in at the window, observes the frame of our hearts and the
working of our souls; he looks forth at the window, and shows himself
in giving them some comfort, that they may continue hoping for his
return.
III. She repeats the gracious invitation he had given her to come a
walking with him, v. 10-13. She remembers what her beloved said to her,
for it had made a very pleasing and powerful impression upon her, and
the word that quickens us we shall never forget. She relates it for the
encouragement of others, telling them what he had said to her soul and
done for her soul, Ps. lxvi. 16.
1. He called her his love and his fair one. Whatever she is to others,
to him she is acceptable, and in his eyes she is amiable. Those that
take Christ for their beloved, he will own as his; never was any love
lost that was bestowed upon Christ. Christ, by expressing his love to
believers, invites and encourages them to follow him.
2. He called her to rise and come away, v. 10, and again v. 13. The
repetition denotes backwardness in her (we have need to be often called
to come away with Jesus Christ; precept must be upon precept and line
upon line), but it denotes earnestness in him; so much is his heart set
upon the welfare of precious souls that he importunes them most
pressingly to that which is for their own good.
3. He gave for a reason the return of the spring, and the pleasantness
of the weather.
(1.) The season is elegantly described in a great variety of
expressions. [1.] The winter is past, the dark, cold, and barren
winter. Long winters and hard ones pass away at last; they do no endure
always. And the spring would not be so pleasant as it is if it did not
succeed the winter, which is a foil to its beauty, Eccl. vii. 14.
Neither the face of the heavens nor that of the earth is always the
same, but subject to continual vicissitudes, diurnal and annual. The
winter is past, but has not passed away for ever; it will come again,
and we must provide for it in summer, Prov. vi. 6, 8. We must weep in
winter, and rejoice in summer, as though we wept and rejoiced not, for
both are passing. [2.] The rain is over and gone, the winter-rain, the
cold stormy rain; it is over now, and the dew is as the dew of herbs.
Even the rain that drowned the world was over and gone at last (Gen.
viii. 1-3), and God promised to drown the world no more, which was a
type and figure of the covenant of grace, Isa. liv. 9. [3.] The flowers
appear on the earth. All winter they are dead and buried in their
roots, and there is no sign of them; but in the spring they revive, and
show themselves in a wonderful variety and verdure, and, like the dew
that produces them, tarry not for man, Mic. v. 7. They appear, but they
will soon disappear again, and man in herein like the flower of the
field, Job xiv. 2. [4.] The time of singing of birds has come. The
little birds, which all the winter lie hid in their retirements and
scarcely live, when the spring returns forget all the calamities of the
winter, and to the best of their capacity chant forth the praises of
their Creator. Doubtless he who understands the birds that cry for want
(Ps. cxlvii. 9) takes notice of those that sing for joy Ps. civ. 12.
The singing of the birds may shame our silence in God's praises, who
are better fed (Matt. vi. 26), and better taught (Job xxxv. 11), and
are of more value than many sparrows. They live without inordinate care
(Matt. vi. 26) and therefore they sing, while we murmur. [5.] The voice
of the turtle is heard in our land, which is one of the season-birds
mentioned Jer. viii. 7, that observe the time of their coming and the
time of their singing, and so shame us who know not the judgment of the
Lord, understand not the times, nor do that which is beautiful in its
season, do not sing in singing time. [6.] The fig-tree puts forth her
green figs, by which we know that summer is nigh (Matt. xxiv. 32), when
the green figs will be ripe figs and fit for use; and the vines with
the tender grape give a good smell. The earth produces not only flowers
(v. 12), but fruits; and the smell of the fruits, which are profitable,
is to be preferred far before that of the flowers, which are only for
show and pleasure. Serpents, they say, are driven away by the smell of
the vines; and who is the old serpent, and who the true vine, we know
very well.
(2.) Now this description of the returning spring, as a reason for
coming away with Christ, is applicable [1.] To the introducing of the
gospel in the room of the Old-Testament dispensation, during which it
had been winter time with the church. Christ's gospel warms that which
was cold, makes that fruitful which before was dead and barren; when it
comes to any place it puts a beauty and glory upon that place (2 Cor.
iii. 7, 8) and furnishes occasion for joy. Spring-time is pleasant
time, and so is gospel-time. Aspice venturo lætentur ut omnia
seclo--Behold what joy the dawning age inspires! said Virgil, from the
Sibyls, perhaps with more reference to the setting up of the Messiah's
kingdom at that time than he himself thought of. See Ps. xcvi. 11.
Arise then, and improve this spring-time. Come away from the world and
the flesh, come into fellowship with Christ, 1 Cor. i. 9. [2.] To the
delivering of the church from the power of persecuting enemies, and the
restoring of liberty and peace to it, after a severe winter of
suffering and restraint. When the storms of trouble are over and gone,
when the voice of the turtle, the joyful sound of the gospel of Christ,
is again heard, and ordinances are enjoyed with freedom, then arise and
come away to improve the happy juncture. Walk in the light of the Lord;
sing in the ways of the Lord. When the churches had rest, then were
they edified, Acts ix. 31. [3.] To the conversion of sinners from a
state of nature to a state of grace. That blessed change is like the
return of the spring, a universal change and a very comfortable one; it
is a new creation; it is being born again. The soul that was hard, and
cold, and frozen, and unprofitable, like the earth in winter, becomes
fruitful, like the earth in spring, and by degrees, like it, brings its
fruits to perfection. This blessed change is owing purely to the
approaches and influences of the sun of righteousness, who calls to us
from heaven to arise and come away; come, gather in summer. [4.] To the
consolations of the saints after a state of inward dejection and
despondency. A child of God, under doubts and fears, is like the earth
in winter, its nights long, its days dark, good affections chilled,
nothing done, nothing got, the hand sealed up. But comfort will return;
the birds shall sing again, and the flowers appear. Arise therefore,
poor drooping soul, and come away with thy beloved. Arise, and shake
thyself from the dust, Isa. lii. 2. Arise, shine, for thy light has
come (Isa. lx. 1); walk in that light, Isa. ii. 5. [5.] To the
resurrection of the body at the last day, and the glory to be revealed.
The bones that lay in the grave, as the roots of the plants in the
ground during the winter, shall then flourish as a herb, Isa. lxvi. 14;
xxvi. 19. That will be an eternal farewell to winter and a joyful
entrance upon an everlasting spring.
The Love of the Church to Christ.
14 O my dove, that art in the clefts of the rock, in the secret places
of the stairs, let me see thy countenance, let me hear thy voice; for
sweet is thy voice, and thy countenance is comely. 15 Take us the
foxes, the little foxes, that spoil the vines: for our vines have
tender grapes. 16 My beloved is mine, and I am his: he feedeth among
the lilies. 17 Until the day break, and the shadows flee away, turn,
my beloved, and be thou like a roe or a young hart upon the mountains
of Bether.
Here is, I. The encouraging invitation which Christ gives to the
church, and every believing soul, to come into communion with him, v.
14.
1. His love is now his dove; David had called the church God's
turtle-dove (Ps. lxxxiv. 19), and so she is here called; a dove for
beauty, her wings covered with silver (Ps. xviii. 13), for innocence
and inoffensiveness; a gracious spirit is a dove-like spirit, harmless,
loving quietness and cleanliness, and faithful to Christ, as the turtle
to her mate. The Spirit descended like a dove on Christ, and so he does
on all Christians, making them of a meek and quiet spirit. She is
Christ's dove, for he owns her and delights in her; she can find no
rest but in him and his ark, and therefore to him, as her Noah, she
returns.
2. This dove is in the clefts of the rock and in the secret places of
the stairs. This speaks either, (1.) Her praise. Christ is the rock, to
whom she flies for shelter and in whom alone she can think herself safe
and find herself easy, as a dove in the hole of a rock, when struck at
by the birds of prey, Jer. xlviii. 28. Moses was hid in a cleft of the
rock, that he might behold something of God's glory, which otherwise he
could not have borne the brightness of. She retires into the secret
places of the stairs, where she may be alone, undisturbed, and may the
better commune with her own heart. Good Christians will find time to be
private. Christ often withdrew to a mountain himself alone, to pray.
Or, (2.) her blame. She crept into the clefts of the rock, and the
secret places, for fear and shame, any where to hide her head, being
heartless and discouraged, and shunning even the sight of her beloved.
Being conscious to herself of her own unfitness and unworthiness to
come into his presence, and speak to him, she drew back, and was like a
silly dove without heart, Hos. vii. 11.
3. Christ graciously calls her out of her retirements: Come, let me see
thy countenance, let me hear thy voice. She was mourning like a dove
(Isa. xxxviii. 14), bemoaning herself like the doves of the valleys,
where they are near the clefts of the impending rocks, mourning for her
iniquities (Ezek. vii. 16) and refusing to be comforted. But Christ
calls her to lift up her face without spot, being purged from an evil
conscience (Job xi. 15; xxii. 26), to come boldly to the throne of
grace, having a great high priest there (Heb. iv. 16), to tell what her
petition is and what her request: Let me hear thy voice, hear what thou
hast to say; what would you that I should do unto you? Speak freely,
speak up, and fear not a slight or repulse.
4. For her encouragement, he tells her the good thoughts he had of her,
whatever she thought of herself: Sweet is thy voice; thy praying voice,
though thou canst but chatter like a crane or a swallow (Isa. xxxviii.
14); it is music in God's ears. He has assured us that the prayer of
the upright is his delight; he smelled a sweet savour from Noah's
sacrifice, and the spiritual sacrifices are no less acceptable, 1 Pet.
ii. 5. This does not so much commend our services as God's gracious
condescension in making the best of them, and the efficacy of the much
incense which is offered with the prayers of saints, Rev. viii. 3.
"That countenance of thine, which thou art ashamed of, is comely,
though now mournful, much more will it be so when it becomes cheerful."
Then the voice of prayer is sweet and acceptable to God when the
countenance, the conversation in which we show ourselves before men, is
holy, and so comely, and agreeable to our profession. Those that are
sanctified have the best comeliness.
II. The charge which Christ gives to his servants to oppose and
suppress that which is a terror to his church and drives her, like a
poor frightened dove, into the clefts of the rock, and which is an
obstruction and prejudice to the interests of his kingdom in this world
and in the heart (v. 15): Take us the foxes (take them for us, for it
is good service both to Christ and the church), the little foxes, that
creep in insensibly; for, though they are little, they do great
mischief, they spoil the vines, which they must by no means be suffered
to do at any time, especially now when our vines have tender grapes
that must be preserved, or the vintage will fail. Believers are as
vines, weak but useful plants; their fruits are as tender crops at
first, which must have time to come to maturity. This charge to take
the foxes is, 1. A charge to particular believers to mortify their own
corruptions, their sinful appetites and passions, which are as foxes,
little foxes, that destroy their graces and comforts, quash good
motions, crush good beginnings, and prevent their coming to perfection.
Seize the little foxes, the first risings of sin, the little ones of
Babylon (Ps. cxxxvii. 9), those sins that seem little, for they often
prove very dangerous. Whatever we find a hindrance to us in that which
is good we must put away. 2. A charge to all in their places to oppose
and prevent the spreading of all such opinions and practices as tend to
corrupt men's judgments, debauch their consciences, perplex their
minds, and discourage their inclinations to virtue and piety.
Persecutors are foxes (Luke xiii. 32); false prophets are foxes, Eze.
xiii. 4. Those that sow the tares of heresy or schism, and, like
Diotrephes, trouble the peace of the church and obstruct the progress
of the gospel, they are the foxes, the little foxes, which must not be
knocked on the head (Christ came not to destroy men's lives), but
taken, that they may be tamed, or else restrained from doing mischief.
III. The believing profession which the church makes of her relation to
Christ, and the satisfaction she takes in her interest in him and
communion with him, v. 16. He had called her to rise and come away with
him, to let him see her face and hear her voice; now this is her answer
to that call, in which, though at present in the dark and at a
distance,
1. She comforts herself with the thoughts of the mutual interest and
relation that were between her and her beloved: My beloved to me and I
to him, so the original reads it very emphatically; the conciseness of
the language speaks the largeness of her affection: "What he is to me
and I to him may better be conceived than expressed." Note, (1.) It is
the unspeakable privilege of true believers that Christ is theirs: My
beloved is mine; this denotes not only propriety ("I have a title to
him") but possession and tenure--"I receive from his fulness."
Believers are partakers of Christ; they have not only an interest in
him, but the enjoyment of him, are taken not only in the covenant, but
into communion with him. All the benefits of his glorious undertaking,
as Mediator, are made over to them. He is that to them which the world
neither is nor can be, all that which they need and desire, and which
will make a complete happiness for them. All he is is theirs, and all
he has, all he has done, and all he is doing; all he has promised in
the gospel, all he has prepared in heaven, all is yours. (2.) It is the
undoubted character of all true believers that they are Christ's, and
then, and then only, he is theirs. They have given their own selves to
him (2 Cor. viii. 5); they receive his doctrine and obey his laws; they
bear his image and espouse his interest; they belong to Christ. If we
be his, his wholly, his only, his for ever, we may take the comfort of
his being ours.
2. She comforts herself with the thoughts of the communications of his
grace to his people: He feeds among the lilies. When she wants the
tokens of his favour to her in particular, she rejoices in the
assurance of his presence with all believers in general, who are lilies
in his eyes. He feeds among them, that is, he takes as much pleasure in
them and their assemblies as a man does in his table or in his garden,
for he walks in the midst of the golden candlesticks; he delights to
converse with them, and to do them good.
IV. The church's hope and expectation of Christ's coming, and her
prayer grounded thereupon. 1. She doubts not but that the day will
break and the shadows will flee away. The gospel-day will dawn, and the
shadows of the ceremonial law will flee away. This was the comfort of
the Old-Testament church, that, after the long night of that dark
dispensation, the day-spring from on high would at length visit them,
to give light to those that sit in darkness. When the sun rises the
shades of the night vanish, so do the shadows of the day when the
substance comes. The day of comfort will come after a night of
desertion. Or it may refer to the second coming of Christ, and the
eternal happiness of the saints; the shadows of our present state will
flee away, our darkness and doubts, our griefs and all our grievances,
and a glorious day shall dawn, a morning when the upright shall have
dominion, a day that shall have no night after it. 2. She begs the
presence of her beloved, in the mean time, to support and comfort her:
"Turn, my beloved, turn to me, come and visit me, come and relieve me,
be with me always to the end of the age. In the day of my extremity,
make haste to help me, make no long tarrying. Come over even the
mountains of division, interposing time and days, with some gracious
anticipations of that light and love." 3. She begs that he would not
only turn to her for the present, but hasten his coming to fetch her to
himself. "Even so, come, Lord Jesus, come quickly. Though there be
mountains in the way, thou canst, like a roe, or a young hart, step
over them with ease. O show thyself to me, or take me up to thee."
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S O N G O F S O L O M O N.
CHAP. III.
In this chapter, I. The church gives an account of a sore trial
wherewith she was exercised through the withdrawing of her beloved from
her, the pains she was at before she recovered the comfortable sense of
his favour again, and the resolution she took, when she did recover it,
not to lose it again, as she had done through her own carelessness,
ver. 1-5. II. The daughters of Jerusalem admire the excellencies of the
church, ver. 6. III. The church admires Jesus Christ under the person
of Solomon, his bed, and the life-guards about it (ver. 7, 8), his
chariot, ver. 9, 10. She calls upon the daughters of Zion, who were
admiring her, to admire him rather, especially as he appeared on his
coronation day and the day of his nuptials, ver. 11.
The Love of the Church to Christ.
1 By night on my bed I sought him whom my soul loveth: I sought him,
but I found him not. 2 I will rise now, and go about the city in the
streets, and in the broad ways I will seek him whom my soul loveth: I
sought him, but I found him not. 3 The watchmen that go about the
city found me: to whom I said, Saw ye him whom my soul loveth? 4 It
was but a little that I passed from them, but I found him whom my soul
loveth: I held him, and would not let him go, until I had brought him
into my mother's house, and into the chamber of her that conceived me.
5 I charge you, O ye daughters of Jerusalem, by the roes, and by the
hinds of the field, that ye stir not up, nor awake my love, till he
please.
God is not wont to say to the seed of Jacob, Seek you me in vain; and
yet here we have the spouse for a great while seeking her beloved in
vain, but finding him at last, to her unspeakable satisfaction. It was
hard to the Old-Testament church to find Christ in the ceremonial law,
and the types and figures which then were of good things to come. Long
was the consolation of Israel looked for before it came. The watchman
of that church gave little assistance to those who enquired after him;
but at length Simeon had him in his arms whom his soul loved. It is
applicable to the case of particular believers, who often walk in
darkness a great while, but at even time it shall be light, and those
that seek Christ to the end shall find him at length. Observe,
I. How the spouse sought him in vain upon her bed (v. 1); when she was
up and looking about her, grace in act and exercise, though her beloved
was withdrawn, yet she could see him at a distance (ch. ii. 8), but now
it was otherwise. She still continued her affection to him, still it
was he whom her soul loved, that bond of the covenant still continued
firm. "Though he slay me, I will trust in him; though he leave me, I
will love him. When I have him not in my arms, I have him in my heart."
But she wanted the communion she used to have with him, as David when
he thirsted for God, for the living God. She sought him, but, 1. It was
by night on her bed; it was late and lazy seeking. Her understanding
was clouded; it was by night, in the dark. Her affections were chilled,
it was on her bed half asleep. The wise virgins slumbered in the
absence of the bridegroom. It was a dark time with the believer; she
saw not her signs, and yet she sought them. Those whose souls love
Jesus Christ will continue to seek him even in silence and solitude:
their reins instruct them to do so, even in the night season. 2. She
failed in her endeavour. Sometimes he is found of those that seek him
not (Isa. lxv. 1), but here he is not found of one that sought him,
either for punishment of her corruptions, her slothfulness and security
(we miss of comfort because we do not seek it aright), or for the
exercises of grace, her faith and patience, to try whether she will
continue seeking. The woman of Canaan sought Christ, and found him not
at first, that she might find him, at length, so much the more to her
honour and comfort.
II. How she had sought him in vain abroad, v. 2. She had made trial of
secret worship, and had gone through the duties of the closet, had
remembered him on her bed and meditated on him in the night-watches
(Ps. lxiii. 6), but she did not meet with comfort. My sore ran in the
night, and then I remembered God and was troubled, Ps. lxxvii. 2, 3.
And yet she is not driven off by the disappointment from the use of
further means; she resolves, "I will rise now; I will not lie here if I
cannot find my beloved here, nor be content if he be withdrawn. I will
rise now without delay, and seek him immediately, lest he withdraw
further from me." Those that would seek Christ so as to find him must
lose no time. "I will rise out of a warm bed, and go out in a cold dark
night, in quest of my beloved." Those that see Christ must not startle
at difficulties. "I will rise, and go about the city, the holy city, in
the streets, and the broad-ways;" for she knew he was not to be found
in any blind by-ways. We must seek in the city, in Jerusalem, which was
a type of the gospel-church. The likeliest place to find Christ is in
the temple (Luke ii. 46), in the streets of the gospel-church, in holy
ordinances, where the children of Zion pass and repass at all hours.
She had a good purpose when she said, I will arise now, but the good
performance was all in all. She arose, and sought him (those that are
in pursuit of Christ, the knowledge of him and communion with him, must
turn every stone, seek every where), and yet she found him not; she was
still unsatisfied, uneasy, as Job, when he looked on all sides, but
could not perceive any tokens of the divine favour (Job xxiii. 8, 9),
and the Psalmist often, when he complained that God hid his face from
him, Ps. lxxxviii. 14. We may be in the way of our duty and yet may
miss the comfort, for the wind bloweth where it listeth. How heavy is
the accent on this repeated complaint: I sought him, but I found him
not! like that of Mary Magdalen, They have taken away my Lord, and I
know not where they have laid him, John xx. 13.
III. How she enquired of the watchmen concerning him, v. 3. In the
night the watchmen go about the city, for the preservation of its peace
and safety, to guide and assist the honest and quiet, as well as to be
a check upon those that are disorderly; these met her in her walks, and
she asked them if they could give her any tidings of her beloved. In
the streets and broad-ways of Jerusalem she might meet with enough to
divert her from her pursuit and to entertain her, though she could not
meet her beloved; but she regards none in comparison with him. Gracious
souls press through crowds of other delights and contentments in
pursuit of Christ, whom they prefer before their chief joy. Mary
Magdalen sees angels in the sepulchre, but that will not do unless she
see Jesus. Saw you him whom my soul loveth? Note, We must evince the
sincerity of our love to Christ by our solicitous enquiries after him.
The children of the bride-chamber will mourn when the bridegroom is
taken away (Matt. ix. 15), especially for the sin which provoked him to
withdraw; and, if we do so, we shall be in care to recover the sense of
his favour and diligent and constant in the use of proper means in
order thereunto. We must search the scriptures, be much in prayer, keep
close to ordinances, and all with this upon our heart, Saw you him whom
my soul loveth? Those only who have seen Christ themselves are likely
to direct others to a sight of him. When the Greeks came to worship at
the feast they applied to Philip, with such an address as this of the
spouse to the watchmen, Sir, we would see Jesus, John xii. 21.
IV. How she found him at last, v. 4. She passed from the watchmen as
soon as she perceived they could give her no tidings of her beloved;
she would not stay with them, because he was not among them, but went
on seeking, for (as Ainsworth observes) the society neither of
brethren, nor of the church, nor of ministers, can comfort the
afflicted conscience unless Christ himself be apprehended by faith. But
soon after she parted from the watchmen she found him whom she sought,
and then called him him whom my soul loveth, with as much delight as
before with desire. Note, Those that continue seeking Christ shall find
him at last, and when perhaps they were almost ready to despair of
finding him. See Ps. xlii. 7, 8; lxxvii. 9, 10; Isa. liv. 7, 8.
Disappointments must not drive us away from gracious pursuits. Hold
out, faith and patience; the vision is for an appointed time, and,
though the watchman can give us no account of it, at the end it shall
itself speak and not lie; and the comfort that comes in after long
waiting, in the use of means, will be so much the sweeter at last.
V. How close she kept to him when she had found him. She is now as much
in fear of losing him as before she was in care to find him: I held
him, held him fast, as the women, when they met with Christ after his
resurrection, held him by the feet, and worshipped him, Matt. xxviii.
9. "I would not let him go. Not only, I would never do any thing to
provoke him to depart, but I would by faith and prayer prevail with him
to stay, and by the exercise of grace preserve inward peace." Those
that know how hard comfort is come by, and how dearly it is bought,
will be afraid of forfeiting it and playing it away, and will think
nothing too much to do to keep it safe. Non minor est virtus quam
quærere parta tueri--As much is implied in securing our acquisitions as
in making them. Those that have laid hold on wisdom must retain her,
Prov. iii. 18. Those that hold Christ fast in the arms of faith and
love shall not let him go; he will abide with them.
VI. How desirous she was to make others acquainted with him: "I brought
him to my mother's house, that all my relations, all who are dear to
me, might have the benefit of communion with him." When Zaccheus found
Christ, or rather was found of him, salvation came to his house, Luke
xix. 9. Wherever we find Christ we must take him home with us to our
houses, especially to our hearts. The church is our mother, and we
should be concerned for her interests, that she may have Christ present
with her and be earnest in prayer for his presence with his people and
ministers always. Those that enjoy the tokens of Christ's favour to
their own souls should desire that the church, and all religious
assemblies in their public capacity, might likewise enjoy the tokens of
his favour.
VII. What care she was in that no disturbance might be given him (v.
5); she repeats the charge she had before given (ch. ii. 7) to the
daughters of Jerusalem not to stir up or awake her love. When she had
brought him into her mother's house, among her sisters, she gives them
a strict charge to keep all quiet and in good order, to be very
observant of him, careful to please him, and afraid of offending him.
The charge given to the church in the wilderness concerning the angel
of the covenant, who was among them, explains this. Exod. xxiii. 21,
Beware of him and obey his voice; provoke him not. See that none of you
stir out of your places, lest you disturb him, but with quietness work
and mind your own business; make no noise; let all clamour and
bitterness be put far from you, for that grieves the Holy Spirit of
God, Eph. iv. 30, 31. Some make this to be Christ's charge to the
daughters of Jerusalem not to disturb or disquiet his church, nor
trouble the minds of the disciples; for Christ is very tender of the
peace of his church, and all the members of it, even the little ones;
and those that trouble them shall bear their judgment, Gal. v. 10.
The Love of the Church to Christ.
6 Who is this that cometh out of the wilderness like pillars of smoke,
perfumed with myrrh and frankincense, with all powders of the merchant?
These are the words of the daughters of Jerusalem, to whom the charge
was given, v. 5. They had looked shily upon the bride because she was
black (ch. i. 6); but now they admire her, and speak of her with great
respect: Who is this? How beautiful she looks! Who would have expected
such a comely and magnificent person to come out of the wilderness? As,
when Christ rode in triumph into Jerusalem, they said, Who is this? And
of the accession of strangers to the church she herself says, with
wonder (Isa. xlix. 21), Who has begotten me these? 1. This is
applicable to the Jewish church, when, after forty years' wandering in
the wilderness, they came out of it, to take a glorious possession of
the land of promise; and this may very well be illustrated by what
Balaam said of them at that time, when they ascended out of the
wilderness like pillars of smoke, and he stood admiring them: From the
top of the rocks I see him. How goodly are thy tents, O Jacob! Num.
xxiii. 9; xxiv. 5. 2. It is applicable to any public deliverance of the
church of God, as particularly of Babylon, the Old-Testament and the
New-Testament Babylon; then the church is like pillars of smoke,
ascending upwards in devout affections, the incense of praise, from
which, as from Noah's sacrifice, God smells a sweet savour; then she is
amiable in the eyes of her friends, and her enemies too cannot but have
a veneration for her, and worship at her feet, knowing that God has
loved her, Rev. iii. 9. Sometimes the fear of the Jews was upon their
neighbours, when they saw that God was with them of a truth, Esth.
viii. 17. 3. It is applicable to the recovery of a gracious soul out of
a state of desertion and despondency. (1.) She ascends out of the
wilderness, the dry and barren land, where there is no way, where there
is no water, where travellers are still in want and ever at a loss;
here a poor soul may long be left to wander, but shall come up, at
last, under the conduct of the Comforter. (2.) She comes up like
pillars of smoke, like a cloud of incense ascending from the altar or
the smoke of the burnt-offerings. This intimates a fire of pious and
devout affections in the soul, whence this smoke arises, and the
mounting of the soul heaven-ward in this smoke (as Judges xiii. 20),
the heart lifted up to God in the heavens, as the sparks fly upward.
Christ's return to the soul gives life to its devotion, and its
communion with God is most reviving when it ascends out of a
wilderness. (3.) She is perfumed with myrrh and frankincense. She is
replenished with the graces of God's Spirit, which are as sweet spices,
or as the holy incense, which, being now kindled by his gracious
returns, sends forth a very fragrant smell. Her devotions being now
peculiarly lively, she is not only acceptable to God, but amiable in
the eyes of others also, who are ready to cry out with admiration, Who
is this? What a monument of mercy is this! The graces and comforts with
which she is perfumed are called the powders of the merchant, for they
are far-fetched and dear-bought, by our Lord Jesus, that blessed
merchant, who took a long voyage, and was at vast expense, no less than
that of his own blood, to purchase them for us. They are not the
products of our own soil, nor the growth of our own country; no, they
are imported from the heavenly Canaan, the better country.
The Love of the Church to Christ.
7 Behold his bed, which is Solomon's; threescore valiant men are about
it, of the valiant of Israel. 8 They all hold swords, being expert in
war: every man hath his sword upon his thigh because of fear in the
night. 9 King Solomon made himself a chariot of the wood of Lebanon.
10 He made the pillars thereof of silver, the bottom thereof of gold,
the covering of it of purple, the midst thereof being paved with love,
for the daughters of Jerusalem. 11 Go forth, O ye daughters of Zion,
and behold king Solomon with the crown wherewith his mother crowned him
in the day of his espousals, and in the day of the gladness of his
heart.
The daughters of Jerusalem stood admiring the spouse and commending
her, but she overlooks their praises, is not puffed up with them, but
transfers all the glory to Christ, and directs them to look off from
her to him, recommends him to their esteem, and sets herself to applaud
him. Here he is three times called Solomon, and we have that name but
three times besides in all this song, ch. i. 5; viii. 11, 12. It is
Christ that is here meant, who is greater than Solomon, and of whom
Solomon was an illustrious type for his wisdom and wealth, and
especially his building the temple.
Three things she admires him for:--
I. The safety of his bed (v. 7): Behold his bed, even Solomon's, very
rich and fine; for such the curtains of Solomon were. His bed, which is
above Solomon's, so some read it. Christ's bed, though he had not where
to lay his head, is better than Solomon's best bed. The church is his
bed, for he has said of it. This is my rest for ever; here will I
dwell. The hearts of believers are his bed, for he lies all night
between their breasts, Eph. iii. 17. Heaven is his bed, the rest into
which he entered when he had done his work. Or it may be meant of the
sweet repose and satisfaction which gracious souls enjoy in communion
with him; it is called his bed, because, though we are admitted to it,
and therefore it is called our bed (ch. i. 16), yet it is his peace
that is our rest, John xiv. 27. I will give you rest, Matt. xi. 28. It
is Solomon's bed, whose name signifies peace, because in his days Judah
and Israel dwelt safely under their vines and fig-trees. That which she
admires his bed for is the guard that surrounded it. Those that rest in
Christ not only dwell at ease (many do so who yet are in the greatest
danger) but they dwell in safety. Their holy serenity is under the
protection of a holy security. This bed had threescore valiant men
about it, as yeomen of the guard, or the band of gentlemen-pensioners;
they are of the valiant of Israel, and a great many bold and brave men
David's reign had produced. The life-guard men are well armed: They all
hold swords, and know how to hold them; they are expert in war, well
skilled in all the arts of it. They are posted about the bed at a
convenient distance. They are in a posture of defence, every man with
his sword upon his thigh and his hand upon his sword, ready to draw
upon the first alarm, and this because of fear in the night, because of
the danger feared; for the lives of princes, even the wisest and best,
as they are more precious, so they are more exposed, and require to be
more guarded than the lives of common persons. Or, because of the fear
of it, and the apprehension which the spouse may have of danger, these
guards are set for her satisfaction, that she may be quiet from the
fear of evil, which believers themselves are subject to, especially in
the night, when they are under a cloud as to their spiritual state, or
in any outward trouble more than ordinary. Christ himself was under the
special protection of his Father in his whole undertaking. In the
shadow of his hand he hid me (Isa. xlix. 2); he had legions of angels
at his command. The church is well guarded; more are with her than
against her. Lest any hurt this vineyard, God himself keeps it night
and day (Isa. xxvii. 2, 3); particular believers, when they repose
themselves in Christ and with him, though it may be night-time with
them, and they may have their fears in the night, and yet safe, as safe
as Solomon himself in the midst of his guards; the angels have a charge
concerning them, ministers are appointed to watch for their souls, and
they ought to be valiant men, expert in the spiritual warfare, holding
the sword of the Spirit, which is the word of God, and having that girt
upon their thigh, always ready to them for the silencing of the fears
of God's people in the night. All the attributes of God are engaged for
the safety of believers; they are kept as in a strong-hold by his power
(1 Pet. i. 5), are safe in his name (Prov. xviii. 10), his peace
protects those in whom it rules (Phil. iv. 7), and the effect of
righteousness in them is quietness and assurance, Isa. xxxii. 17. Our
danger is from the rulers of the darkness of this world, but we are
safe in the armour of light.
II. The splendour of his chariot, v. 9, 10. As Christ and believers
rest in safety under a sufficient guard, so when they appear publicly,
as kings in their coaches of state, they appear in great magnificence.
This chariot was of Solomon's own contriving and making, the materials
very rich, silver, and gold, and cedar, and purple. He made it for
himself, and yet made it for the daughters of Jerusalem, to oblige
them. Some by this chariot, or coach, or chaise (the word is nowhere
else used in scripture), understand the human nature of Christ, in
which the divine nature rode as in an open chariot. It was a divine
workmanship (A body hast thou prepared me); the structure was very
fine, but that which was at the bottom of it was love, pure love to the
children of men. Others make it to represent the everlasting gospel, in
which, as in an open chariot, Christ shows himself, and as in a chariot
of war rides forth triumphantly, conquering and to conquer. The
pillars, the seven pillars (Prov. ix. 1), are of silver, for the words
of the Lord are as silver tried (Ps. xii. 6), nay, they are better than
thousands of gold and silver. It is hung with purple, a princely
colour; all the adornings of it are dyed in the precious blood of
Christ, and that gives them this colour. But that which completes the
glory of it is love; it is paved with love, it is lined with love, not
love of strangers, as Solomon's was in the days of his defection, but
love of the daughters of Jerusalem, a holy love. Silver is better than
cedar, gold than silver, but love is better than gold, better than all,
and it is put last, for nothing can be better than that. The gospel is
all love. Mr. Durham applies it to the covenant of redemption, the way
of our salvation, as it is contrived in the eternal counsel of God, and
manifested to us in the scriptures. This is that work of Christ himself
wherein the glory of his grace and love to sinners most eminently
appears, and which makes him amiable and admirable in the eyes of
believers. In this covenant love is conveyed to them, and they are
carried in it to the perfection of love, and, as it were, ride in
triumph. It is admirably framed and contrived, both for the glory of
Christ and for the comfort of believers. It is well ordered in all
things, and sure (2 Sam. xxiii. 5); it has pillars that cannot be
shaken, it is made of the wood of Lebanon, which can never rot; the
basis of it is gold, the most lasting metal; the blood of the covenant,
that rich purple, is the cover of this chariot, by which believers are
sheltered from the wind and storms of divine wrath, and the troubles of
this world; but the midst of it, and that which is all in all in it, is
love, that love of Christ which surpasses knowledge and the dimensions
of which are immeasurable.
III. The lustre of his royal person, when he appears in his greatest
pomp, v. 11. Here observe,
1. The call that is given to the daughters of Zion to acquaint
themselves with the glories of king Solomon: Go forth, and behold him.
The multitude of the spectators adds to the beauty of a splendid
cavalcade. Christ, in his gospel, manifests himself. Let each of us add
to the number of those that give honour to him, by giving themselves
the satisfaction of looking upon him. Who should pay respects to Zion's
king but Zion's daughters? They have reason to rejoice greatly when he
comes, Zec. ix. 9. (1.) Behold him then. Look with pleasure upon Christ
in his glory. Look upon him with an eye of faith, with a fixed eye.
Here is a sight worth seeing; behold, and admire him, behold, and love
him; look upon him, and know him again. (2.) Go forth and behold him;
go off from the world, as those that see no beauty and excellency in it
in comparison with what is to be seen in the Lord Jesus. Go out of
yourselves, and let the light of his transcendent beauty put you out of
conceit with yourselves. Go forth to the place where he is to be seen,
to the street through which he passes, as Zaccheus.
2. The direction that is given them to take special notice of that
which they would not see every day, and that was his crown, either the
crown of gold, adorned with jewels, which he wore on his coronation-day
(Solomon's mother, Bathsheba, though she did not procure that for him,
yet, by her seasonable interposal, she helped to secure it to him when
Adonijah was catching at it), or the garland or crown of flowers and
green tied with ribbons which his mother made for him, to adorn the
solemnity of his nuptials. Perhaps Solomon's coronation day was his
marriage-day, the day of his espousals, when the garland his mother
crowned him with was added to the crown his people crowned him with.
Applying this to Christ, it speaks, (1.) The many honours put upon him,
and the power and dominion he is entrusted with: Go forth, and see king
Jesus, with the crown wherewith his Father crowned him, when he
declared him his beloved Son, in whom he was well-pleased, when he set
him as King upon his holy hill of Zion, when he advanced him to his own
right hand, and invested him with a sovereign authority, both in heaven
and in earth, and put all things under his feet. (2.) The dishonour put
upon him by his persecutors. Some apply it to the crown of thorns with
which his mother, the Jewish church, crowned him on the day of his
death, which was the day of his espousals to his church, when he loved
it, and gave himself for it (Eph. v. 25); and it is observable that
when he was brought forth wearing the crown of thorns Pilate said, and
said it to the daughters of Zion, Behold the man. (3.) It seems
especially to mean the honour done him by his church, as his mother,
and by all true believers, in whose hearts he is formed, and of whom he
has said, These are my mother, my sister, and brother, Matt. xii. 50.
They give him the glory of his undertaking; to him is glory in the
church, Eph. iii. 21. When believers accept of him as theirs, and join
themselves to him in an everlasting covenant, [1.] It is his
coronation-day in their souls. Before conversion they were crowning
themselves, but then they begin to crown Christ, and continue to do so
from that day forward. They appointed him their head; they bring every
thought into obedience to him; they set up his throne in their hearts,
and cast all their crowns at his feet. [2.] It is the day of his
espousals, in which he betroths them to him for ever in lovingkindness
and in mercies, joins them to himself in faith and love, and gives
himself to them in the promises and all he has, to be theirs. Thou
shalt not be for another, so will I also be for thee, Hos. iii. 3. And
to him they are presented as chaste virgins. [3.] It is the day of the
gladness of his heart; he is pleased with the honour that his people do
him, pleased with the progress of his interest among them. Does Satan
fall before them? In that hour Jesus rejoices in spirit, Luke x. 18,
21. There is joy in heaven over repenting sinners; the family is glad
when the prodigal son returns. Go forth and behold Christ's grace
toward sinners, as his crown, his brightest glory.
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S O N G O F S O L O M O N.
CHAP. IV.
In this chapter, I. Jesus Christ, having espoused his church to himself
(ch. iii. 11), highly commends her beauty in the several expressions of
it, concluding her fair, all fair, ver. 1-5 and again, ver. 7. II. He
retires himself, and invites her with him, from the mountains of terror
to those of delight, ver. 6, 8. III. He professes his love to her and
his delight in her affection to him, ver. 9-14. IV. She ascribes all
she had that was valuable in her to him, and depends upon the continued
influence of his grace to make her more and more acceptable to him,
ver. 15, 16.
The Beauty of the Church.
1 Behold, thou art fair, my love; behold, thou art fair; thou hast
doves' eyes within thy locks: thy hair is as a flock of goats, that
appear from mount Gilead. 2 Thy teeth are like a flock of sheep that
are even shorn, which came up from the washing; whereof every one bear
twins, and none is barren among them. 3 Thy lips are like a thread of
scarlet, and thy speech is comely: thy temples are like a piece of a
pomegranate within thy locks. 4 Thy neck is like the tower of David
builded for an armoury, whereon there hang a thousand bucklers, all
shields of mighty men. 5 Thy two breasts are like two young roes that
are twins, which feed among the lilies. 6 Until the day break, and
the shadows flee away, I will get me to the mountain of myrrh, and to
the hill of frankincense. 7 Thou art all fair, my love; there is no
spot in thee.
Here is, I. A large and particular account of the beauties of the
church, and of gracious souls on whom the image of God is renewed,
consisting in the beauty of holiness. In general, he that is a
competent judge of beauty, whose judgment, we are sure, is according to
truth, and what all must subscribe to, he has said, Behold, thou art
fair. She had commended him, and called all about her to take notice of
his glories; and hereby she recommends herself to him, gains his
favour, and, in return for her respects, he calls to all about him to
take notice of her graces. Those that honour Christ he will honour, 1
Sam. ii. 30.
1. He does not flatter her, nor design hereby either to make her proud
of herself or to court her praises of him; but, (1.) It is to encourage
her under her present dejections. Whatever others thought of her, she
was amiable in his eyes. (2.) It is to teach her what to value herself
upon, not any external advantages (which would add nothing to her, and
the want of which would deprive her of nothing that was really
excellent), but upon the comeliness of grace which he had put upon her.
(3.) It is to invite others to think well of her too, and to join
themselves to her: "Thou art my love, thou lovest me and art beloved of
me, and therefore thou art fair." All the beauty of the saints is
derived from him, and they shine by reflecting his light; it is the
beauty of the Lord our God that is upon us, Ps. xc. 17. She was
espoused to him, and that made her beautiful. Uxor fulget radiis
mariti--The spouse shines in her husband's rays. It it repeated, Thou
art fair, and again, Thou art fair, denoting not only the certainty of
it, but the pleasure he took in speaking of it.
2. As to the representation here made of the beauty of the church, the
images are certainly very bright, the shades are strong, and the
comparisons bold, not proper indeed to represent any external beauty,
for they were not designed to do so, but the beauty of holiness, the
new man, the hidden man of the heart, in that which is not corruptible.
Seven particulars are specified, a number of perfection, for the church
is enriched with manifold graces by the seven spirits that are before
the throne, Rev. i. 4; 1 Cor. i. 5, 7.
(1.) Her eyes. A good eye contributes much to a beauty: Thou hast
doves' eyes, clear and chaste, and often cast up towards heaven. It is
not the eagle's eye, that can face the sun, but the dove's eye, a
humble, modest, mournful eye, that is the praise of those whom Christ
loves. Ministers are the church's eyes (Isa. lii. 8, thy watchmen shall
see eye to eye); they must be like doves' eyes, harmless and
inoffensive (Matt. x. 16), having their conversation in the world in
simplicity and godly sincerity. Wisdom and knowledge are the eyes of
the new man; they must be clear, but not haughty, not exercised in
things too high for us. When our aims and intentions are sincere and
honest, then we have doves' eyes, when we look not unto idols (Ezek.
xviii. 6), but have our eyes ever towards the Lord, Ps. xxv. 15. The
doves' eyes are within the locks, which area as a shade upon them, so
that, [1.] They cannot fully see. As long as we are here in this world
we know but in part, for a hair hangs in our eyes; we cannot order our
speech by reason of darkness; death will shortly cut those locks, and
then we shall see all things clearly. [2.] They cannot be fully seen,
but as the stars through the thin clouds. Some make it to intimate the
bashfulness of her looks; she suffers not her eyes to wander, but
limits them with her locks.
(2.) Her hair; it is compared to a flock of goats, which looked white,
and were, on the top of the mountains, like a fine head of hair; and
the sight was more pleasant to the spectator because the goats have not
only gravity from their beards, but they are comely in going (Prov.
xxx. 29), but it was most pleasant of all to the owner, much of whose
riches consisted in his flocks. Christ puts a value upon that in the
church, and in believers, which others make no more account of than of
their hair. He told his disciples that the very hairs of their head
were all numbered, as carefully as men number their flocks (Matt. x.
30), and that not a hair of their head should perish, Luke xxi. 18.
Some by the hair here understand the outward conversation of a
believer, which ought to be comely, and decent, and agreeable to the
holiness of the heart. The apostle opposes good works, such as become
the professors of godliness, to the plaiting of the hair, 1 Tim. ii. 9,
10. Mary Magdalen's hair was beautiful when she wiped the feet of
Christ with it.
(3.) Her teeth, v. 2. Ministers are the church's teeth; like nurses,
they chew the meat for the babes of Christ. The Chaldee paraphrase
applies it to the priests and Levites, who fed upon the sacrifices as
the representatives of the people. Faith, by which we feed upon Christ,
meditation, by which we ruminate on the word and chew the cud upon what
we have heard, in order to the digesting of it, are the teeth of the
new man. These are here compared to a flock of sheep. Christ called his
disciples and ministers a little flock. It is the praise of teeth to be
even, to be white, and kept clean, like sheep from the washing, and to
be firm and well fixed in the gums, and not like sheep that cast their
young; for so the word signifies which we translate barren. It is the
praise of ministers to be even in mutual love and concord, to be pure
and clean from all moral pollutions, and to be fruitful, bringing forth
souls to Christ, and nursing his lambs.
(4.) Her lips; these are compared to a thread of scarlet, v. 3. Red
lips are comely, and a sign of health, as the paleness of the lips is a
sign of faintness and weakness; her lips were the colour of scarlet,
but thin lips, like a thread of scarlet. The next words explain it: Thy
speech is comely, always with grace, good, and to the use of edifying,
which adds much to the beauty of a Christian. When we praise God with
our lips, and with the mouth make confession of him to salvation, then
they are as a thread of scarlet. All our good works and good words must
be washed in the blood of Christ, dyed like the scarlet thread, and
then, and not till then, they are acceptable to God. The Chaldee
applies it to the chief priest, and his prayers for Israel on the day
of atonement.
(5.) Her temples, or cheeks, which are here compared to a piece of a
pomegranate, a fruit which, when cut in two, has rich veins or specks
in it, like a blush in the face. Humility and modesty, blushing to lift
up our faces before God, blushing at the remembrance of sin and in a
sense of our unworthiness of the honour put upon us, will beautify us
very much in the eyes of Christ. The blushes of Christ's bride are
within her locks, which intimates (says Mr. Durham) that she blushes
when no other sees, and for that which none sees but God and
conscience; also that she seeks not to proclaim her humility, but
modestly covers that too; yet the evidences of all these, in a tender
walk, appear and are comely.
(6.) Her neck; this is here compared to the tower of David, v. 4. This
is generally applied to the grace of faith, by which we are united to
Christ, as the body is united to the head by the neck; this is like the
tower of David, furnishing us with weapons of war, especially bucklers
and shields, as the soldiers were supplied with them out of that tower,
for faith is our shield (Eph. vi. 16): those that have it never want a
buckler, for God will compass them with his favour as with a shield.
When this neck is like a tower, straight, and stately, and strong, a
Christian goes on in his way, and works with courage and magnanimity,
and does not hang a drooping head, and he does when faith fails. Some
make the shields of the mighty men, that are here said to hang up in
the tower of David, to be the monuments of the valour of David's
worthies. Their shields were preserved, to keep in remembrance them and
their heroic acts, intimating that it is a great encouragement to the
saints to hold up their heads, to see what great things the saints in
all ages have accomplished and won by faith. In Heb. xi. we have the
shields of the mighty men hung up, the exploits of believers and the
trophies of their victories.
(7.) Her breasts; these are like two young roes that are twins, v. 5.
The church's breasts are both for ornament (Ezek. xvi. 7) and for use;
they are the breasts of her consolation ( Isa. lxvi. 11), as she is
said to suck the breasts of kings, Isa. lx. 16. Some apply these to the
two Testaments; others to the two sacraments, the seals of the covenant
of grace; others to ministers, who are to be spiritual nurses to the
children of God and to give out to them the sincere milk of the word,
that they may grow thereby, and, in order to that, are themselves to
feed among the lilies where Christ feeds (ch. ii. 16), that they may be
to the babes of the church as full breasts. Or the breasts of a
believer are his love to Christ, which he is pleased with, as a tender
husband is with the affections of his wife, who is therefore said to be
to him as the loving hind and the pleasant roe, because her breasts
satisfy him at all times, Prov. v. 19. This includes also his edifying
others and communicating grace to them, which adds much to a
Christian's beauty.
II. The bridegroom's resolution hereupon to retire to the mountain of
myrrh (v. 6) and there to make his residence. This mountain of myrrh is
supposed to signify Mount Moriah, on which the temple was built, where
incense was daily burnt to the honour of God. Christ was so pleased
with the beauty of his church that he chose this to be his rest for
ever; here he will dwell till the day break and the shadows flee away.
Christ's parting promise to his disciples, as the representatives of
the church, answer to this: Lo, I am with you always, even to the end
of the world. Where the ordinances of God are duly administered there
Christ will be, and there we must meet him at the door of the
tabernacle of meeting. Some make these to be the words of the spouse,
either modestly ashamed of the praises given her, and willing to get
out of the hearing of them, or desirous to be constant to the holy
hill, not doubting but there to find suitable and sufficient succour
and relief in all her straits, and there to cast anchor, and wish for
the day, which, at the time appointed, would break and the shadows flee
away. The holy hill (as some observe) is here called both a mountain of
myrrh, which is bitter, and a hill of frankincense, which is sweet, for
there we have occasion both to mourn and rejoice; repentance is a
bitter sweet. But in heaven it will be all frankincense, and no myrrh.
Prayer is compared to incense, and Christ will meet his praying people
and will bless them.
III. His repeated commendation of the beauty of the spouse (v. 7): Thou
art all fair, my love. He had said (v. 1), Thou art fair; but here he
goes further, and, in review of the particulars, as of those of the
creation, he pronounces all very good: "Thou art all fair, my love;
thou art all over beautiful, and there is nothing amiss in thee, and
thou hast all beauties in thee; thou art sanctified wholly in every
part; all things have become new (2 Cor. v. 17); there is not only a
new face and a new name, but a new man, a new nature; there is no spot
in thee, as far as thou art renewed." The spiritual sacrifices must be
without blemish. There is no spot but such as is often the spot of
God's children, none of the leopard's spots. The church, when Christ
shall present it to himself a glorious church, will be altogether
without spot or wrinkle, Eph. v. 27.
The Love of Christ to the Church.
8 Come with me from Lebanon, my spouse, with me from Lebanon: look from
the top of Amana, from the top of Shenir and Hermon, from the lions'
dens, from the mountains of the leopards. 9 Thou hast ravished my
heart, my sister, my spouse; thou hast ravished my heart with one of
thine eyes, with one chain of thy neck. 10 How fair is thy love, my
sister, my spouse! how much better is thy love than wine! and the smell
of thine ointments than all spices! 11 Thy lips, O my spouse, drop as
the honeycomb: honey and milk are under thy tongue; and the smell of
thy garments is like the smell of Lebanon. 12 A garden inclosed is my
sister, my spouse; a spring shut up, a fountain sealed. 13 Thy plants
are an orchard of pomegranates, with pleasant fruits; camphire, with
spikenard, 14 Spikenard and saffron; calamus and cinnamon, with all
trees of frankincense; myrrh and aloes, with all the chief spices:
These are still the words of Christ to his church, expressing his great
esteem of her and affection to her, the opinion he had of her beauty
and excellency, the desire he had of, and the delight he had in, her
converse and society. And so ought men to love their wives as Christ
loves the church, and takes pleasure in it as if it were spotless and
had no fault, when yet it is compassed with infirmity. Now, observe
here,
I. The endearing names and titles by which he calls her, to express his
love to her, to assure her of it, and to engage and excite her love to
him. Twice here he calls her My spouse (v. 8, 11) and three times My
sister, my spouse, v. 9, 10, 12. Mention was made (ch. iii. 11) of the
day of his espousals, and, after that, she is called his spouse, not
before. Note, There is a marriage-covenant between Christ and his
church, between Christ and every true believer. Christ calls his church
his spouse, and his calling her so makes her so. "I have betrothed thee
unto me for ever; and, as the bridegroom rejoices over the bride, so
shall thy God rejoice over thee." He is not ashamed to own the
relation, but, as becomes a kind and tender husband, he speaks
affectionately to her, and calls her his spouse, which cannot but
strongly engage her to be faithful to him. Nay, because no one relation
among men is sufficient to set forth Christ's love to his church, and
to show that all this must be understood spiritually, he owns her in
two relations, which among men are incompatible, My sister, my spouse.
Abraham's saying of Sarah, She is my sister, was interpreted as a
denying of her to be his wife; but Christ's church is to him both a
sister and a spouse, as Matt. xii. 50, a sister and mother. His calling
her sister is grounded upon his taking our nature upon him in his
incarnation, and his making us partakers of his nature in our
sanctification. He clothed himself with a body (Heb. ii. 14), and he
clothes believers with his Spirit (1 Cor. vi. 17), and so they become
his sisters. They are children of God his Father (2 Cor. vi. 18) and so
they become his sisters; he that sanctifies, and those that are
sanctified, are all of one (Heb. ii. 11); and he owns them, and loves
them, as his sisters.
II. The gracious call he gives her to come along with him as a faithful
bride, that must forget her own people and her father's house, and
leave all to cleave to him. Ubi tu Caius, ibi ego Caia--Where thou
Caius art, I Caia will be. Come with me from Lebanon, v. 8.
1. It is a precept; so we take it, like that (ch. ii. 10, 13), Rise up,
and come away. All that have by faith come to Christ must come with
Christ, in holy obedience to him and compliance with him. Being joined
to him, we must walk with him. This is his command to us daily: "Come
with me, my spouse; come with me to God as a Father; come with me
onward, heavenward; come forward with me; come up with me; come with me
from Lebanon, from the top of Amana, from the lions' dens." These
mountains are to be considered, (1.) As seemingly delightful places.
Lebanon is called that goodly mountain, Deut. iii. 25. We read of the
glory of Lebanon (Isa. xxxv. 2) and its goodly smell, Hos. xiv. 6. We
read of the pleasant dew of Hermon (Ps. cxxxiii. 3) and the joy of
Hermon (Ps. lxxxix. 12); and we may suppose the other mountains here
mentioned to be pleasant ones, and so this is Christ's call to his
spouse to come off from the world, all its products, all its pleasures,
to sit loose to all the delights of sense. All those must do so that
would come with Christ; they must take their affections off from all
present things; yea, though they be placed at the upper end of the
world, on the top of Amana and the top of Shenir, though they enjoy the
highest satisfactions the creature can propose to give, yet they must
come away from them all, and live above the tops of the highest hills
on earth, that they may have their conversation in heaven. Come from
those mountains, to go along with Christ to the holy mountain, the
mountain of myrrh, v. 6. Even while we have our residence on these
mountains, yet we must look for them, look above them. Shall we lift up
our eyes to the hills? No; our help comes from the Lord, Ps. cxxi. 1,
2. We must look beyond them, to the things that are not seen (as these
high hills are), that are eternal. From the tops of Shenir and Hermon,
which were on the other side Jordan, as from Pisgah, they could see the
land of Canaan; from this world we must look forward to the better
country. (2.) They are to be considered as really dangerous. These
hills indeed are pleasant enough, but there are in them lions' dens;
they are mountains of the leopards, mountains of prey, though they seem
glorious and excellent, Ps. lxxvi. 4. Satan, that roaring lion, in the
prince of this world; in the things of it he lies in wait to devour. On
the tops of these mountains there are many dangerous temptations to
those who would take up their residence in them; and therefore come
with me from them; let us not set our hearts upon the things of this
world, and then they can do us no hurt. Come with me from the temples
of idolaters, and the societies of wicked people (so some understand
it); come out from among them, and be you separate. Come from under the
dominion of your own lusts, which are as lions and leopards, fierce
upon us, and making us fierce.
2. It may be taken as a promise: Thou shalt come with me from Lebanon,
from the lions' dens; that is, (1.) "Many shall be brought home to me,
as living members of the church, from every point, from Lebanon in the
north, Amana in the west, Hermon in the east, Shenir in the south, from
all parts, to sit down with Abraham, Isaac, and Jacob," Matt. viii. 11.
See Isa. xlix. 11, 12. Some from the tops of these mountains, some of
the great men of this world, shall give themselves to Christ. (2.) The
church shall be delivered from her persecutors, in due time; though now
she dwells among lions (Ps. lvii. 4), Christ will take her with himself
from among their dens.
III. The great delight Christ takes in his church and in all believers.
He delights in them,
1. As in an agreeable bride, adorned for her husband (Rev. xxi. 2), who
greatly desires her beauty, Ps. xlv. 11. No expressions of love can be
more passionate than these here, in which Christ manifests his
affection to his church; and yet that great proof of his love, his
dying for it, that he might present it to himself a glorious church,
goes far beyond them all. A spouse so dearly bought and paid for could
not but be dearly loved. Such a price being given for her, a high value
must needs be put upon her accordingly; and both together may well set
us a wondering at the height and depth, and length and breadth, of the
love of Christ, which surpasses knowledge, that love in which he gave
himself for us and gives himself to us. Observe, (1.) How he is
affected towards his spouse: Thou hast ravished my heart; the word is
used only here. Thou hast hearted me, or Thou has unhearted me. New
words are coined to express the inexpressibleness of Christ's
surprising love to his church; and the strength of that love is set
forth by that which is a weakness in men, the being so much in love
with one object as to be heartless to every thing else. This may refer
to that love which Christ had to the chosen remnant, before the worlds
were, when his delights were with the sons of men (Prov. viii. 31),
that first love, which brought him from heaven to earth, to seek and
save them at such vast expense, yet including the complacency he takes
in them when he has brought them to himself. Note, Christ's heart is
upon his church; so it has appeared all along. His treasure is in it;
it is his peculiar treasure (Exod. xix. 5); and therefore there his
heart is also. "Never was love like unto the love of Christ, which made
him even mindless of himself, when he emptied himself of his glory, and
despised all shame and pain, for our sakes. The wound of love towards
us, which he had from eternity in himself, made him neglect all the
wounds and reproaches of the cross;" so Bishop Reynolds. Thus let us
love him. (2.) What it is that thus affects him with delight. [1.] The
regard she has to him: Thou hast ravished my heart with one of thy
eyes, those doves' eyes, clear and chaste (which were commended, v. 1),
with one glance of those eyes. Christ is wonderfully pleased with those
that look unto him as their Saviour, and through the eye of faith dart
their affections to him, above any rival whatsoever, and whose eyes are
ever towards him; he is soon aware of the first look of a soul towards
him and meets it with his favours. [2.] The ornaments she has from him,
that is, the obedience she yields to him, for that is the chain of her
neck, the graces that enrich her soul, which are connected as links in
chain, the exercise of these graces in a conversation which adorns both
herself and the doctrine of Jesus Christ, which she professes to
believe (as a gold chain is an ornament to persons of quality), and an
entire submission to the commanding power of his love. Having shaken
off the bands of our neck, by which we were tied to this world (Isa.
lii. 2), and the yoke of our transgressions, we are bound with the
cords of love, as chains of gold, to Jesus Christ, and our necks are
brought under his sweet and easy yoke, to drawn in it. This recommends
us to Jesus Christ, for this is that true wisdom which, in his account,
is an ornament of grace unto the head and chains about the neck, Prov.
i. 9. [3.] The affection she has for him: How fair is thy love! how
beautiful is it! Not only thy love itself, but all the fruits and
products of it, its working in the heart, its works in the life. How
well does it become a believer thus to love Christ, and what a pleasure
does Christ take in it! Nothing recommends us to Christ as this does.
How much better is thy love than wine, than all the wine that was
poured out to the Lord in the drink-offerings! Hence the fruit of the
vine is said to cheer God and man, Judges ix. 13. She had said of
Christ's love, It is better than wine (ch. i. 2), and now Christ says
so of hers; there is nothing lost by praising Christ, nor will he be
behindhand with his friends in kindness. [4.] The ointments, the odours
wherewith she is perfumed, the gifts and graces of the Spirit, her good
works, which are an odour of a sweet smell, a sacrifice acceptable,
well-pleasing to God, Phil. iv. 18. The smell of thy ointment is better
than all spices, such as the queen of Sheba presented to Solomon,
camel-loads of them (1 Kings x. 2), or, rather, than all the spices
that were used in compounding the holy incense which was burned daily
on the golden altar. Love and obedience to God are more pleasing to
Christ than sacrifice or incense. The smell of her garments too, the
visible profession she makes of religion, and relation to Christ,
before men, and wherein she appears to the world, this is very grateful
to Christ, as the smell of Lebanon. Christ having put upon his spouse
the white raiment of his own righteousness (Rev. iii. 18), and the
righteousness of saints (Rev. xix. 8), and this perfumed with holy joy
and comfort, he is well pleased with it. [5.] Her words, both in her
devotion to God and her discourses with men (v. 11): Thy lips O my
spouse! drop as the honeycomb, drop that which is very sweet, and drop
it freely and plentifully. If what God speaks to us be sweeter to us
than the honey and the honeycomb (Ps. xix. 10), what we say to him in
prayer and praise shall also be pleasing to him: Sweet is thy voice.
And if out of a good treasure in the heart we bring forth good things,
if our speech be always with grace, if our lips use knowledge aright,
if they disperse knowledge, they then, in Christ's account, even drop
the honeycomb, out-drop it. Honey and milk (the two staple commodities
of Canaan) are under thy tongue; that is, in thy heart, not only
reserved there for thy own use as a sweet morsel for thyself, but ready
there for the use of others. In the word of God there is sweet and
wholesome nourishment, milk for babes, honey for those that are grown
up. Christ is well-pleased with those that are full of his word.
2. As in a pleasant garden. And well may a very great delight be
compared to the delight taken in a garden, when the happiness of Adam
in innocency was represented by the putting of him into a garden, a
garden of pleasure. This comparison is pursued, v. 12-14. The church is
fitly compared to a garden, to a garden which, as was usual, had a
fountain in it. Where Solomon made himself gardens and orchards he made
himself pools of water (Eccl. ii. 5, 6), not only for curiosity and
diversion, in water-works, but for use, to water the gardens. Eden was
well watered, Gen. ii. 10; xiii. 10. Observe, (1.) The peculiarity of
this garden: It is a garden enclosed, a paradise separated from the
common earth. It is appropriated to God; he has set it apart for
himself; Israel is God's portion, the lot of his inheritance. It is
enclosed for secresy; the saints are God's hidden ones, therefore the
world knows them not; Christ walks in his garden unseen. It is enclosed
for safety; a hedge of protection is made about it, which all the
powers of darkness cannot either find or make a gap in. God's vineyard
is fenced (Isa. v. 2); there is a wall about it, a wall of fire. It has
a spring in it, and a fountain, but it is a spring shut up and a
fountain sealed, which sends its streams abroad (Prov. v. 16), but is
itself carefully locked up, that it may not by any injurious hand be
muddied or polluted. The souls of believers are as gardens enclosed;
grace in them is as a spring shut up there in the hidden man of the
heart, where the water that Christ gives is a well of living water,
John iv. 14; vii. 38. The Old-Testament church was a garden enclosed by
the partition wall of the ceremonial law. The Bible was then a spring
shut up and a fountain sealed; it was confined to one nation; but now
the wall of separation is removed, the gospel preached to every nation,
and in Jesus Christ there is neither Greek nor Jew. (2.) The products
of this garden. It is as the garden of Eden, where the Lord God made to
grow every tree that is pleasant to the sight and good for food, Gen.
ii. 9. Thy plants, or plantations, are an orchard of pomegranates with
pleasant fruits, v. 13. It is not like the vineyard of the man void of
understanding, that was all grown over with thorns and nettles; but
here are fruits, pleasant fruits, all trees of frankincense, and all
the chief spices, v. 14. Here is a great plenty of fruits and great
variety, nothing wanting which might either beautify or enrich this
garden, might make it either delightful or serviceable to its great
Lord. Every thing here is the best of the kind. Their chief spices were
much more valuable, because much more durable, than the choicest of our
flowers. Solomon was a great master in botany as well as other parts of
natural philosophy; he treated largely of trees (1 Kings iv. 33), and
perhaps had reference to some specific qualities of the fruits here
specified, which made them very fit for the purpose for which he
alludes to them; but we must be content to observe, in general, the
saints in the church, and graces in the saints, are very fitly compared
to these fruits and spices; for, [1.] They are planted, and do not grow
of themselves; the trees of righteousness are the planting of the Lord
(Isa. lxi. 3); grace springs from an incorruptible seed. [2.] They are
precious and of high value; hence we read of the precious sons of Zion
and their precious faith; they are plants of renown. [3.] They are
pleasant, and of a sweet savour to God and man, and, as strong
aromatics, diffuse their fragrancy. [4.] They are profitable and of
great use. Saints are the blessings of this earth, and their graces are
their riches, with which they trade as the merchants of the east with
their spices. [5.] They are permanent, and will be preserved to good
purpose, when flowers are withered and good for nothing. Grace, ripened
into glory, will last for ever.
The Love of the Church to Christ.
15 A fountain of gardens, a well of living waters, and streams from
Lebanon. 16 Awake, O north wind; and come, thou south; blow upon my
garden, that the spices thereof may flow out. Let my beloved come into
his garden, and eat his pleasant fruits.
These seem to be the words of the spouse, the church, in answer to the
commendations which Christ, the bridegroom, had given of her as a
pleasant fruitful garden. Is she a garden?
I. She owns her dependence upon Christ himself to make this garden
fruitful. To him she has an eye (v. 15) as the fountain of gardens, not
only the founder of them, by whom they are planted and to whom they owe
their being, but the fountain of them, by which they are watered and to
which they own their continuance and well-being, and without whose
constant supplies they would soon become like the dry and barren
wilderness. To him she gives all the glory of her fruitfulness, as
being nothing with out him: O fountain of gardens! fountain of all
good, of all grace, do not thou fail me. Does a believer say to the
church, All my springs are in thee, in thee, O Zion? (Ps. lxxxvii. 7),
the church transmits the praise to Christ, and says to him, All my
springs are in thee; thou art the well of living waters (Jer. ii. 13),
out of which flow the streams of Lebanon, the river Jordan, which had
its rise at the foot of Mount Lebanon, and the waters of the sanctuary,
which issued out from under the threshold of the house, Ezek. xlvii. 1.
Those that are gardens to Christ must acknowledge him a fountain to
them, from whose fulness they receive and to whom it is owing that
their souls are as a watered garden, Jer. xxxi. 12. The city of God on
earth is made glad with the river that flows from this fountain (Ps.
xlvi. 4), and the new Jerusalem has its pure river of water of life
proceeding out of the throne of God and of the Lamb, Rev. xxii. 1.
II. She implores the influences of the blessed Spirit to make this
garden fragrant (v. 16): Awake, O north wind! and come, thou south.
This is a prayer, 1. For the church in general, that there may be a
plentiful effusion of the Spirit upon it, in order to its flourishing
estate. Ministers' gifts are the spices; when the Spirit is poured out
these flow forth, and then the wilderness becomes a fruitful field,
Isa. xxxii. 15. This prayer was answered in the pouring out of the
Spirit on the day of pentecost (Acts ii. 1), ushered in by a mighty
wind; then the apostles, who were bound up before, flowed forth, and
were a sweet savour to God, 2 Cor. ii. 15. 2. For particular believers.
Note, (1.) Sanctified souls are as gardens, gardens of the Lord,
enclosed for him. (2.) Graces in the soul are as spices in these
gardens, that in them which is valuable and useful. (3.) It is very
desirable that the spices of grace should flow forth both in pious and
devout affections and in holy gracious actions, that with them we may
honour God, adorn our profession, and do that which will be grateful to
good men. (4.) The blessed Spirit, in his operations upon the soul, is
as the north and the south wind, which blows where it listeth, and from
several points, John iii. 8. There is the north wind of convictions,
and the south wind of comforts; but all, like the wind, brought out of
God's treasuries and fulfilling his word. (5.) The flowing forth of the
spices of grace depends upon the gales of the Spirit; he stirs up good
affections, and works in us both to will and to do that which is good;
it is he that makes manifest the savour of his knowledge by us. (6.) We
ought therefore to wait upon the Spirit of grace for his quickening
influences, to pray for them, and to lay our souls under them. God has
promised to give us his Spirit, but he will for this be enquired of.
III. She invites Christ to the best entertainment the garden affords:
"Let my beloved then come into his garden and eat his pleasant fruits;
let him have the honour of all the products of the garden (it is fit he
should), and let me have the comfort of his acceptance of them, for
that is the best account they can be made to turn to." Observe, 1. She
calls it his garden; for those that are espoused to Christ call nothing
their own, but what they have devoted to him and desire to be used for
him. When the spices flow forth then it is fit to be called his garden,
and not till then. The fruits of the garden are his pleasant fruits,
for he planted them, watered them, and gave the increase. What can we
pretend to merit at Christ's hands when we can invite him to nothing
but what is his own already? 2. She begs he would visit it, and accept
of what it produced. The believer can take little pleasure in his
garden, unless Christ, the beloved of his soul, come to him, nor have
any joy of the fruits of it, unless they redound some way or other to
the glory of Christ, and he will think all he has well bestowed upon
him.
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S O N G O F S O L O M O N.
CHAP. V.
In this chapter we have, I. Christ's gracious acceptance of the
invitation which his church had given him, and the kind visit which he
made to her, ver. 1. II. The account which the spouse gives of her own
folly, in putting a slight upon her beloved, and the distress she was
in by reason of his withdrawings, ver. 2-8. III. The enquiry of the
daughters of Jerusalem concerning the amiable perfections of her
beloved (ver. 9), and her particular answer to that enquiry, ver.
10-16. "Unto you that believe he is thus precious."
The Love of Christ to the Church.
1 I am come into my garden, my sister, my spouse: I have gathered my
myrrh with my spice; I have eaten my honeycomb with my honey; I have
drunk my wine with my milk: eat, O friends; drink, yea, drink
abundantly, O beloved.
These words are Christ's answer to the church's prayer in the close of
the foregoing chapter, Let my beloved come into his garden; here he has
come, and lets her know it. See how ready God is to hear prayer, how
ready Christ is to accept the invitations that his people give him,
though we are backward to hear his calls and accept his invitations. He
is free in condescending to us, while we are shy of ascending to him.
Observe how the return answered the request, and outdid it. 1. She
called him her beloved (and really he was so), and invited him because
she loved him; in return to this, he called her his sister and spouse,
as several times before, ch. iv. Those that make Christ their best
beloved shall be owned by him in the nearest and dearest relations. 2.
She called the garden his, and the pleasant fruits of it his, and he
acknowledges them to be so: It is my garden, it is my spice. When God
was displeased with Israel he turned them off to Moses (They are thy
people, Exod. xxxii. 7); and he called the appointed feasts of the Lord
their appointed feasts (Isa. i. 14); but now that they are in his
favour he owns them for his garden. "Though of small account, yet it is
mine." Those that are in sincerity give up themselves and all they have
and can do to Jesus Christ, he will do them the honour to stamp them,
and what they have and do for him, with his own mark, and say, It is
mine. 3. She invited him to come into his garden, and he says, I have
come. Isa. lviii. 9, Thou shalt cry, and he shall say, Here I am. When
Solomon prayed that God would come and take possession of the house he
had built for him, he did come; his glory filled the house (2 Chron.
vii. 2), and (v. 16) he let him know that he had chosen and sanctified
this house, that his name might be there for ever. Those that throw
open the door of their souls to Jesus Christ shall find him ready to
come in to them; and in every place where he records his name he will
meet his people, and bless them, Exod. xx. 24. 4. She desired him to
eat his pleasant fruits, to accept of the sacrifices offered in his
temple, which were as the fruits of his garden, and he does so, but
finds they are not gathered and ready for eating, therefore he does
himself gather them. As the fruits are his, so is the preparation of
them; he finds his heart unready for his entertainment, but does
himself draw out into exercise those gracious habits which he had
planted there. What little good there is in us would be shed and lost
if he did not gather it, and preserve it to himself. 5. She only
desired him to eat the fruits of the garden, but he brought along with
him something more, honey, and wine, and milk, which yield substantial
nourishment, and which were the products of Canaan, Immanuel's land.
Christ delights himself greatly in that which he has both conferred
upon his people and wrought in them. Or we may suppose this to have
been prepared by the spouse herself, as Esther prepared for the king
her husband a banquet of wine; it is but plain fare, and what is
natural, honey and milk, but, being kindly designed, it is kindly
accepted; imperfections are overlooked; the honey-comb is eaten with
the honey, and the weakness of the flesh passed by and pardoned,
because the spirit is willing. When Christ appeared to his disciples
after his resurrection he did eat with them a piece of a honey-comb
(Luke xxiv. 42, 43), in which this scripture was fulfilled. He did not
drink the wine only, which is liquor for men, for great men, but the
milk too, which is liquor for children, little children, for he was to
be the holy child Jesus, that had need of milk. 6. She only invited him
to come himself, but he, bringing his own entertainment along with him,
brings his friends too, and invites them to share in the provisions.
The more the merrier, we say; and here, where there was so great a
plenty, there was not the worse fare. When our Lord Jesus fed 5000 at
once they did all eat and were filled. Christ invites all his friends
to the wine and milk which he himself drinks of (Isa. lv. 1), to the
feast of fat things and wines on the lees, Isa. xxv. 6. The great work
of man's redemption, and the riches of the covenant of grace, are a
feast to the Lord Jesus and they ought to be so to us. The invitation
is very free, and hearty, and loving: Eat, O friends! If Christ comes
to sup with us, it is we that sup with him, Rev. iii. 20. Eat, O
friends! Those only that are Christ's friends are welcome to his table;
his enemies, that will not have him to reign over them, have no part
nor lot in the matter. Drink, yea, drink abundantly. Christ, in his
gospel, has made plentiful provision for poor souls. He fills the
hungry with good things; there is enough for all, there is enough for
each; we are not straitened in him or in his grace, let us not
therefore be straitened in our own bosoms. Open the mouth widely, and
Christ will fill it. Be not drunk with wine, but be filled with the
Spirit, Eph. v. 18. Those that entertain Christ must bid his friends
welcome with him; Jesus and his disciples were called together to the
marriage (John ii. 2), and Christ will have all his friends to rejoice
with him in the day of his espousals to his church, and, in token of
that, to feast with him. In spiritual and heavenly joys there is no
danger of exceeding; there we may drink abundantly, drink of the river
of God's pleasures (Ps. xxxvi. 8), and be abundantly satisfied, Ps.
lxv. 4.
The Love of Christ to the Church; Spiritual Desertion.
2 I sleep, but my heart waketh: it is the voice of my beloved that
knocketh, saying, Open to me, my sister, my love, my dove, my
undefiled: for my head is filled with dew, and my locks with the drops
of the night. 3 I have put off my coat; how shall I put it on? I have
washed my feet; how shall I defile them? 4 My beloved put in his hand
by the hole of the door, and my bowels were moved for him. 5 I rose
up to open to my beloved; and my hands dropped with myrrh, and my
fingers with sweet smelling myrrh, upon the handles of the lock. 6 I
opened to my beloved; but my beloved had withdrawn himself, and was
gone: my soul failed when he spake: I sought him, but I could not find
him; I called him, but he gave me no answer. 7 The watchmen that went
about the city found me, they smote me, they wounded me; the keepers of
the walls took away my veil from me. 8 I charge you, O daughters of
Jerusalem, if ye find my beloved, that ye tell him, that I am sick of
love.
In this song of loves and joys we have here a very melancholy scene;
the spouse here speaks, not to her beloved (as before, for he has
withdrawn), but of him, and it is a sad story she tells of her own
folly and ill conduct towards him, notwithstanding his kindness, and of
the just rebukes she fell under for it. Perhaps it may refer to
Solomon's own apostasy from God, and the sad effects of that apostasy
after God had come into his garden, had taken possession of the temple
he had built, and he had feasted with God upon the sacrifices (v. 1);
however, it is applicable to the too common case both of the churches
and particular believers, who by their carelessness and security
provoke Christ to withdraw from them. Observe,
I. The indisposition that the spouse was under, and the listlessness
that had seized her (v. 2): I sleep, but my heart wakes. Here is, 1.
Corruption appearing in the actings of it: I sleep. The wise virgins
slumbered. She was on her bed (ch. iii. 1), but now she sleeps.
Spiritual distempers, if not striven against at first, are apt to grow
upon us and to get ground. She slept, that is, pious affections cooled,
she neglected her duty and grew remiss in it, she indulged herself in
her ease, was secure and off her watch. This is sometimes the bad
effect of more than ordinary enlargements--a good cause. St. Paul
himself was in danger of being puffed up with abundant revelations, and
of saying, Soul, take thy ease, which made a thorn in the flesh
necessary for him, to keep him from sleeping. Christ's disciples, when
he had come into his garden, the garden of his agony, were heavy with
sleep, and could not watch with him. True Christians are not always
alike lively and vigorous in religion. 2. Grace remaining,
notwithstanding, in the habit of it: "My heart wakes; my own conscience
reproaches me for it, and ceases not to rouse me out of my
sluggishness. The spirit is willing, and, after the inner man, I
delight in the law of God, and with my mind I serve that. I am, for the
present, overpowered by temptation, but all does not go one way in me.
I sleep, but it is not a dead sleep; I strive against it; it is not a
sound sleep; I cannot be easy under this indisposition." Note, (1.) We
ought to take notice of our own spiritual slumbers and distempers, and
to reflect upon it with sorrow and shame that we have fallen asleep
when Christ has been nigh us in his garden. (2.) When we are lamenting
what is amiss in us, we must not overlook the good that is wrought in
us, and preserved alive: "My heart wakes in Christ, who is dear to me
as my own heart, and is my life; when I sleep, he neither slumbers nor
sleeps."
II. The call that Christ gave to her, when she was under this
indisposition: It is the voice of my beloved; she knew it to be so, and
was soon aware of it, which was a sign that her heart was awake. Like
the child Samuel, she heard at the first call, but did not, like him,
mistake the person; she knew it to be the voice of Christ. He knocks,
to awaken us to come and let him in, knocks by his word and Spirit,
knocks by afflictions and by our own consciences; though this is not
expressly quoted, yet probably it is referred to (Rev. iii. 20),
Behold, I stand at the door, and knock. He calls sinners into covenant
with him and saints into communion with him. Those whom he loves he
will not let alone in their carelessness, but will find some way or
other to awaken them, to rebuke and chasten them. When we are unmindful
of Christ he thinks of us, and provides that our faith fail not. Peter
denied Christ, but the Lord turned and looked upon him, and so brought
him to himself again. Observe how moving the call is: Open to me, my
sister, my love. 1. He sues for entrance who may demand it; he knocks
who could easily knock the door down. 2. He gives her all the kind and
most endearing titles imaginable: My sister, my love, my dove, my
undefiled; he not only gives her no hard names, nor upbraids her with
unkindness in not sitting up for him, but, on the contrary, studies how
to express his tender affection to her still. His loving-kindness he
will not utterly take away. Those that by faith are espoused to Christ
he looks upon as his sisters, his loves, his doves, and all that is
dear; and, being clothed with his righteousness, they are undefiled.
This consideration should induce her to open to him. Christ's love to
us should engage ours to him, even in the most self-denying instances.
Open to me. Can we deny entrance to such a friend, to such a guest?
Shall we not converse more with one that is infinitely worthy of our
acquaintance, and so affectionately desirous of it, though we only can
be gainers by it? 3. He pleads distress, and begs to be admitted sub
formâ pauperis--under the character of a poor traveller that wants a
lodging: "My head is wet with the dew, with the cold drops of the
night; consider what hardships I have undergone, to merit thee, which
surely may merit from thee so small a kindness as this." When Christ
was crowned with thorns, which no doubt fetched blood from his blessed
head, then was his head wet with the dew. "Consider what a grief it is
to me to be thus unkindly used, as much as it would be to a tender
husband to be kept out of doors by his wife in a rainy stormy night."
Do we thus require him for his love? The slights which careless souls
put upon Jesus Christ are him as a continual dropping in a very rainy
day.
III. The excuse she made to put off her compliance with this call (v.
3): I have put off my coat; how shall I put it on again? She is half
asleep; she knows the voice of her beloved; she knows his knock, but
cannot find in her heart to open to him. She was undressed, and would
not be at the pains to dress herself again; she had washed her feet,
and would not have occasion to wash them again. She could not send
another to open the door (it must be our own act and deed to let Christ
into our hearts), and yet she was loth to go herself; she did not say,
I will not open, but, How shall I? Note, Frivolous excuses are the
language of prevailing slothfulness in religion; Christ calls to us to
open to him, but we pretend we have no mind, or we have no strength, or
we have no time, and therefore think we may be excused, as the sluggard
that will not plough by reason of cold. And those who ought to watch
for the Lord's coming with their loins girt, if they ungird themselves
and put off their coat, will find it difficult to recover their former
resolution and to put it on again; it is best therefore to keep tight.
Making excuses (Luke xiv. 18) is interpreted making light of Christ
(Matt. xxii. 5), and so it is. Those put a great contempt upon Christ
that cannot find in their hearts to bear a cold blast for him, or get
out of a warm bed.
IV. The powerful influences of divine grace, by which she was made
willing to rise and open to her beloved. When he could not prevail with
her by persuasion he put in his hand by the hole in the door, to unbolt
it, as one weary of waiting, v. 4. This intimates a work of the Spirit
upon her soul, by which she was unwilling made willing, Ps. cx. 3. The
conversion of Lydia is represented by the opening of her heart (Acts
xvi. 14) and Christ is said to open his disciples' understandings, Luke
xxiv. 45. He that formed the spirit of man within him knows all the
avenues to it, and which way to enter into it; he can find the hole of
the door at which to put in his hand for the conquering of prejudices
and the introducing of his own doctrine and law. He has the key of
David (Rev. iii. 7), with which he opens the door of the heart in such
a way as is suited to it, as the key is fitted to the wards of the
lock, in such a way as not to put a force upon its nature, but only
upon its ill nature.
V. Her compliance with these methods of divine grace at last: My bowels
were moved for him. The will was gained by a good work wrought upon the
affections: My bowels were moved for him, as those of the two disciples
were when Christ made their hearts to burn within them. She was moved
with compassion to her beloved, because his head was wet with dew.
Note, Tenderness of spirit, and a heart of flesh, prepare the soul for
the reception of Christ into it; and therefore his love to us is
represented in such a way as is most affecting. Did Christ redeem us in
his pity? Let us in pity receive him, and, for his sake, those that are
his, when at any time they are in distress. This good work, wrought
upon her affections, raised her up, and made her ashamed of her dulness
and slothfulness (v. 5, I rose up, to open to my beloved), his grace
inclining her to do it and conquering the opposition of unbelief. It
was her own act, and yet he wrought it in her. And now her hands
dropped with myrrh upon the handles of the lock. Either, 1. She found
it there when she applied her hand to the lock, to shoot it back; he
that put in his hand by the hole of the door left it there as an
evidence that he had been there. When Christ has wrought powerfully
upon a soul he leaves a blessed sweetness in it, which is very
delightful to it. With this he oiled the lock, to make it go easy.
Note, When we apply ourselves to our duty, in the lively exercises of
faith, under the influence of divine grace, we shall find it will go on
much more readily and sweetly than we expected. If we will but rise up,
to open to Christ, we shall find the difficulty we apprehended in it
strangely overcome, and shall say with Daniel, Now let my Lord speak,
for thou hast strengthened me, Dan. x. 19. Or, 2. She brought it
thither. Her bowels being moved for her beloved, who had stood so long
in the cold and wet, when she came to open to him she prepared to
anoint his head, and so to refresh and comfort him, and perhaps to
prevent his catching cold; she was in such haste to meet him that she
would not stay to make the usual preparation, but dipped her hand in
her box of ointment, that she might readily anoint his head at his
first coming in. Those that open the doors of their hearts to Christ,
those everlasting doors, must meet him with the lively exercises of
faith and other graces, and with these must anoint him.
VI. Her said disappointment when she did open to her beloved. And here
is the most melancholy part of the story: I opened to my beloved, as I
intended, but, alas! my beloved had withdrawn himself, and was gone. My
beloved was gone, was gone, so the word is.
1. She did not open to him at his first knock, and now she came too
late, when afterwards she would have inherited this blessing. Christ
will be sought while he may be found; if we slip our time, we may lose
our passage. Note, (1.) Christ justly rebukes our delays with his
denials, and suspends the communications of comfort from those that are
remiss and drowsy in their duty. (2.) Christ's departures are matter of
great grief and lamentation to believers. The royal psalmist never
complains of any thing with such sorrowful accents as God's hiding his
face from him, and casting him off, and forsaking him. The spouse here
is ready to tear her hair, and rend her clothes, and wring her hands,
crying, He is gone, he is gone; and that which cuts her to the heart is
that she may thank herself, she provoked him to withdraw. If Christ
departs, it is because he takes something unkindly.
2. Now observe what she does, in this case, and what befel her. (1.)
She still calls him her beloved, being resolved, how cloudy and dark
soever the day be, she will not quit her relation to him and interest
in him. It is a weakness, upon every apprehension either of our own
failings or of God's withdrawings, to conclude hardly as to our
spiritual state. Every desertion is not despair. I will say, Lord, I
believe, though I must say, Lord, help my unbelief. Though he leave me,
I love him; he is mine. (2.) She now remembers the words he said to her
when he called her, and what impressions they made upon her,
reproaching herself for her folly in not complying sooner with her
convictions: "My soul failed when he spoke; his words melted me when he
said, My head is wet with dew; and yet, wretch that I was, I lay still,
and made excuses, and did not open to him." The smothering and stifling
of our convictions is a thing that will be very bitter in the
reflection, when God opens our eyes. Sometimes the word has not its
effect immediately upon the heart, but it melts it afterwards, upon
second thoughts. My soul now melted because of his words which he had
spoken before. (3.) She did not go to bed again, but went in pursuit of
him: I sought him; I called him. She might have saved herself this
labour if she would but have bestirred herself when he first called;
but we cut ourselves out a great deal of work, and create ourselves a
great deal of trouble, by our own slothfulness and carelessness in
improving our opportunities. Yet it is her praise that, when her
beloved has withdrawn, she continues seeking him; her desires toward
him are made more strong, and her enquiries after him more solicitous,
by his withdrawings. She calls him by prayer, calls after him, and begs
of him to return; and she not only prays but uses means, she seeks him
in the ways wherein she used to find him. (4.) Yet still she missed of
him: I could not find him; he gave me no answer. She had no evidence of
his favour, no sensible comforts, but was altogether in the dark, and
in doubt concerning his love towards her. Note, There are those who
have a true love for Christ, and yet have not immediate answers to
their prayers for his smiles; but he gives them an equivalent if he
strengthens them with the strength in their souls to continue seeking
him, Ps. cxxxviii. 3. St. Paul could not prevail for the removing of
the thorn in the flesh, but was answered with grace sufficient for him.
(5.) She was ill-treated by the watchmen; They found me; they smote me;
they wounded me, v. 7. They took her for a lewd woman (because she went
about the streets at that time of night, when they were walking their
rounds), and beat her accordingly. Disconsolate saints are taken for
sinners, and are censured and reproached as such. Thus Hannah, when she
was praying in the bitterness of her soul, was wounded and smitten by
Eli, one of the prime watchmen, when he said to her, How long wilt thou
be drunken? so counting her a daughter of Belial, 1 Sam. i. 14, 15. It
is no new thing for those that are of the loyal loving subjects of
Zion's King to be misrepresented by the watchmen of Zion, as enemies or
scandals to his kingdom; they could not abuse and persecute them but by
putting them into an ill name. Some apply it to those ministers who,
though watchmen by office, yet misapply the word to awakened
consciences, and through unskillfulness, or contempt of their griefs,
add affliction to the afflicted, and make the hearts of the righteous
sad whom God would not have made sad (Ezek. xiii. 22), discouraging
those who ought to be encouraged and talking to the grief of those whom
God has wounded, Ps. lix. 26. Those watchmen were bad enough that could
not, or would not, assist the spouse in her enquiries after her beloved
(ch. iii. 3); but these were much worse, that hindered her with their
severe and uncharitable censures, smote her and wounded her with their
reproaches, and though they were the keepers of the wall of Jerusalem,
as if they had been the breakers of it, took away her veil, from her
rudely and barbarously, as if it had been only a pretence of modesty,
but a cover of the contrary. Those whose outward appearances are all
good, and who yet are invidiously condemned and run down as hypocrites,
have reason to complain, as the spouse here, of the taking away of
their veil from them. (6.) When she was disabled by the abuses the
watchmen gave her to prosecute her enquiry herself she gave charge to
those about her to assist her in the enquiry (v. 8): I charge you, O
you daughters of Jerusalem! all my friends and acquaintance, if you
find my beloved, it may be you may meet with him before I shall, what
shall you tell him? so some read. "Speak a good word for me; tell him
that I am sick of love." Observe here, [1.] What her condition was. She
loved Jesus Christ to such a degree that his absence made her sick,
extremely sick, she could not bear it, and she was in pain for his
return as a woman in travail, as Ahab for Naboth's vineyard, which he
so passionately coveted. This is a sickness which is a sign of a
healthy constitution of soul, and will certainly end well, a sickness
that will not be death, but life. It is better to be sick of love to
Christ than at ease in love to the world. (2.) What course she took in
this condition. She did not sink into despair, and conclude that she
should die of her disease, but she sent after her beloved; she asked
the advice of her neighbours, and begged their prayers for her, that
they would intercede with him on her behalf. "Tell him, though I was
careless, and foolish, and slothful, and rose not up so soon as I
should have done to open to him, yet I love him; he knows all things,
he knows that I do. Represent me to him as sincere, though in many
instances coming short of my duty; nay, represent me as an object of
his pity, that he may have compassion on me and help me." She does not
bid them tell him how the watchmen had abused her; how unrighteous
soever they were in it, she acknowledges that the Lord is righteous,
and therefore bears it patiently. "But tell him that I am wounded with
love to him." Gracious souls are more sensible of Christ's withdrawings
than of any other trouble whatsoever.
Languet amaus, non languet amor--
The lover languishes, but not his love.
Enquiring after the Excellencies of Christ; The Church's Confidence in
Christ.
9 What is thy beloved more than another beloved, O thou fairest among
women? what is thy beloved more than another beloved, that thou dost so
charge us? 10 My beloved is white and ruddy, the chiefest among ten
thousand. 11 His head is as the most fine gold, his locks are bushy,
and black as a raven. 12 His eyes are as the eyes of doves by the
rivers of waters, washed with milk, and fitly set. 13 His cheeks are
as a bed of spices, as sweet flowers: his lips like lilies, dropping
sweet smelling myrrh. 14 His hands are as gold rings set with the
beryl: his belly is as bright ivory overlaid with sapphires. 15 His
legs are as pillars of marble, set upon sockets of fine gold: his
countenance is as Lebanon, excellent as the cedars. 16 His mouth is
most sweet: yea, he is altogether lovely. This is my beloved, and this
is my friend, O daughters of Jerusalem.
Here is, I. The question which the daughters of Jerusalem put to the
spouse concerning her beloved, in answer to the charge she had given
them, v. 9. Observe, 1. The respectful title they give to the spouse: O
thou fairest among women! Our Lord Jesus makes his spouse truly
amiable, not only in his eyes, but in the eyes of all the daughters of
Jerusalem. The church is the most excellent society in the world, the
communion of saints the best communion, and the beauty of the sanctuary
a transcendent beauty. The saints are the most excellent people;
holiness is the symmetry of the soul; it is its agreement with itself;
it recommends itself to all that are competent judges of it. Even those
that have little acquaintance with Christ, as those daughters of
Jerusalem here, cannot but see an amiable beauty in those that bear his
image, which we should love wherever we see it, though in different
dresses. 2. Their enquiry concerning her beloved: "What is thy beloved
more than another beloved? If thou wilt have us to find him for thee,
give us his marks, that we may know him when we see him." (1.) Some
take it for a scornful question, blaming her for making such ado about
him: "Why shouldst thou be so passionate in enquiring after thy
beloved, more than others are after theirs? Why shouldst thou be so set
upon him, more than others that yet have a kindness for him?" Those
that are zealous in religion are men wondered at by such as are
indifferent to it. The many careless ones laugh at the few that are
solicitous and serious. "What is there in him that is so very charming,
more than in another person? If he be gone, thou, who art the fairest
among women, wilt soon have another with an equal flame." Note, Carnal
hearts see nothing excellent or extraordinary in the Lord Jesus, in his
person or offices, in his doctrine or in his favours; as if there were
no more in the knowledge of Christ, and in communion with him, than in
the knowledge of the world and in its conversation. (2.) Others rather
take it for a serious question, and suppose that those who put it
intended, [1.] To comfort the spouse, who, they knew, would recover new
spirits if she did but talk awhile of her beloved; nothing would please
her better, nor give a more powerful diversion to her grief, than to be
put upon the pleasing task of describing the beauties of her beloved.
[2.] To inform themselves; they had heard, in general, that he was
excellent and glorious, but they desired to know more particularly.
They wondered what moved the spouse to charge them concerning her
beloved with so much vehemence and concern, and therefore concluded
there must be something more in him than in another beloved, which they
are willing to be convinced of. Then there begin to be some hopes of
people when they begin to enquire concerning Christ and his
transcendent perfections. And sometimes the extraordinary zeal of one,
in enquiring after Christ, may be a means to provoke many (2 Cor. ix.
2), as the apostle, by the faith of the Gentiles, would stir up the
Jews to a holy emulation, Rom. xi. 14. See John iv. 10.
II. The account which the spouse gives of her beloved in answer to this
question. We should always be ready to instruct and assist those that
are enquiring after Christ. Experienced Christians, who are well
acquainted with Christ themselves, should do all they can to make
others acquainted with him.
1. She assures them, in general, that he is one of incomparable
perfections and unparalleled worth (v. 10): "Do not you know my
beloved? Can the daughters of Jerusalem be ignorant of him that is
Jerusalem's crown and crowned head? Let me tell you then," (1.) That he
has every thing in him that is lovely and amiable: My beloved is white
and ruddy, the colours that make up a complete beauty. This points not
at any extraordinary beauty of his body, when he should be incarnate
(it was never said of the child Jesus, as of the child Moses, when he
was born, that he was exceedingly fair, Acts vii. 20; nay, he had no
form nor comeliness, Isa. liii. 2); but his divine glory, and the
concurrence of every thing in him as Mediator, to make him truly lovely
in the eyes of those that are enlightened to discern spiritual things.
In him we may behold the beauty of the Lord; he was the holy child
Jesus; that was his fairness. If we look upon him as made to us wisdom,
righteousness, sanctification, and redemption, he appears, in all, very
amiable. His love to us renders him lovely. He is white in the spotless
innocency of his life, ruddy in the bloody sufferings he went through
at his death,--white in his glory, as God (when he was transfigured his
raiment was white as the light), ruddy in his assuming the nature of
man, Adam--red earth,--white in his tenderness towards his people,
ruddy in his terrible appearances against his and their enemies. His
complexion is a very happy composition. (2.) That he has that
loveliness in him which is not to be found in any other: He is the
chief among ten thousand, a nonsuch for beauty, fairer than the
children of men, than any of them, than all of them; there is none like
him, nor any to be compared with him; every thing else is to be
accounted loss and dung in comparison of him, Phil. iii. 8. He is
higher than the kings of the earth (Ps. lxxxix. 27) and has obtained a
more excellent name than any of the principalities and powers of the
upper or lower world, Phil. ii. 9; Heb. i. iv.. He is a standard-bearer
among ten thousand (so the word is), the tallest and comeliest of the
company. He is himself lifted up as an ensign (Isa. xi. 10), to whom we
must be gathered and must always have an eye. And there is all the
reason in the world why he should have the innermost and uppermost
place in our souls who is the fairest of ten thousands in himself and
the fittest of twenty thousands for us.
2. She gives a particular detail of his accomplishments, conceals not
his power or comely proportion. Every thing in Christ is amiable. Ten
instances she here gives of his beauty, which we need not be nice in
the application of, lest the wringing of them bring forth blood and
prove the wresting of them. The design, in general, is to show that he
is every way qualified for his undertaking, and has all that in him
which may recommend him to our esteem, love, and confidence. Christ's
appearance to John (Rev. i. 13, &c.) may be compared with the
description which the spouse gives of him here, the scope of both being
to represent him transcendently glorious, that is, both great and
gracious, made lovely in the eyes of believers and making them happy in
himself. (1.) His head is as the most fine gold. The head of Christ is
God (1 Cor. xi. 3), and it is promised to the saints that the Almighty
shall be their gold (Job xxii. 25), their defence, their treasure; much
more was he so to Christ, in whom dwells all the fulness of the Godhead
bodily, Col. ii. 9. Christ's head bespeaks his sovereign dominion over
all and his vital influence upon his church and all its members. This
is as gold, gold; the former word in the original signifies shining
gold, the latter strong solid gold; Christ's sovereignty is both
beautiful and powerful. Nebuchadnezzar's monarchy is compared to a head
of gold (Dan. ii. 38), because it excelled all the other monarchies,
and so does Christ's government. (2.) His locks are bushy and black,
not black as the tents of Kedar, whose blackness was their deformity,
to which therefore the church compares herself (ch. i. 5), but black as
a raven, whose blackness is his beauty. Sometimes Christ's hair is
represented as white (Rev. i. 14), denoting his eternity, that he is
the ancient of days; but here as black and bushy, denoting that he is
ever young and that there is in him no decay, nothing that waxes old.
Every thing that belongs to Christ is amiable in the eyes of a
believer, even his hair is so; it was pity that it should be wet, as it
was, with the dew, and these locks with the drops of the night, while
he waited to be gracious, v. 2. (3.) His eyes are as the eyes of doves,
fair and clear, and chaste and kind, by the rivers of waters, which
doves delight in, and in which, as in a glass, they see themselves.
They are washed, to make them clean, washed with milk, to make them
white, and fitly set, neither starting out nor sunk in. Christ is of
purer eyes than to behold iniquity, for they are doves' eyes, Hab. i.
13. All believers speak with pleasure of the omniscience of Christ, as
the spouse here of his eyes; for, though it be terrible to his enemies
as a flame of fire (Rev. i. 14), yet it is amiable and comfortable to
his friends, as doves' eyes, for it is a witness to their integrity.
Thou knowest all things, thou knowest that I love thee. Blessed and
holy are those that walk always as under the eye of Christ. (4.) His
cheeks (the rising of the face) are as a bed of spices, raised in the
gardens, which are the beauty and wealth of them, and as sweet flowers,
or towers of sweetness. There is that in Christ's countenance which is
amiable in the eyes of all the saints, in the least glimpse of him, for
the cheek is but a part of the face. The half discoveries Christ makes
of himself to the soul are reviving and refreshing, fragrant above the
richest flowers and perfumes. (5.) His lips are like lilies, not white
like lilies, but sweet and pleasant. Such are the words of his lips to
all that are sanctified, sweeter than honey and the honey-comb; such
are the kisses of his lips, all the communications of his grace; grace
is poured into his lips, and those that heard him wondered at the
gracious words which proceeded out of his mouth. His lips are as
lilies, dropping sweet-smelling myrrh. Never any lilies in nature
dropped myrrh, but nothing in nature can fully set forth the beauty and
excellence of Christ, and therefore, to do it by comparison, there must
be a composition of images. (6.) His hands are as gold rings set with
the beryl, a noted precious stone, v. 14. Great men had their hands
adorned with gold rings on their fingers, set with diamonds or other
precious stones, but, in her eye, his hands themselves were as gold
rings; all the instances of his power, the works of his hands, all the
performances of his providence and grace, are all rich, and pure, and
precious, as gold, as the precious onyx and the sapphire, all fitted to
the purpose for which they were designed as gold rings to the finger,
and all beautiful and very becoming, as rings set with beryl. His
hands, which are stretched forth both to receive his people and to give
to them, are thus rich and comely. (7.) His bowels are as bright ivory,
for so it should be rendered, rather than his belly, for it is the same
word that was used for bowels (v. 4) and is often ascribed to God (as
Isa. lxiii. 15; Jer. xxxi. 20), and so it denotes his tender compassion
and affection for his spouse, and the love he has to her even in her
desolate and deserted state. This love of his is like bright ivory,
finely polished, and richly overlaid with sapphires. The love itself is
strong and firm, and the instances and circumstances of it are bright
and sparkling, and add much to the inestimable value of it. (8.) His
legs are as pillars of marble, so strong, and stately, and no disgrace,
no, not to the sockets of fine gold upon which they are set, v. 15.
This bespeaks his stability and stedfastness; where he sets his foot he
will fix it; he is able to bear all the weight of the government that
is upon his shoulders, and his legs will never fail under him. This
sets forth the stateliness and magnificence of the goings of our God,
our King, in his sanctuary (Ps. lxviii. 24), and the steadiness and
evenness of all his dispensations towards his people. The ways of the
Lord are equal; they are all mercy and truth; these are the pillars of
marble, more lasting than the pillars of heaven. (9.) His countenance
(his port and mien) is as Lebanon, that stately hill; his aspect
beautiful and charming, like the prospect of that pleasant forest or
park, excellent as the cedars, which, in height and strength, excel
other trees, and are of excellent use. Christ is a goodly person; the
more we look upon him the more beauty we shall see in him. (10.) His
mouth is most sweet; it is sweetness itself; it is sweetnesses (so the
word is); it is pure essence, nay, it is the quintessence of all
delights, v. 16. The words of his mouth are all sweet to a believer,
sweet as milk to babes (to whom it is agreeable), as honey to those
that are grown up (Ps. cxix. 103), to whom it is delicious. The kisses
of his mouth, all the tokens of his love, have a transcendent sweetness
in them, and are most delightful to those who have their spiritual
senses exercised. To you that believe he is precious.
3. She concludes with a full assurance both of faith and hope, and so
gets the mastery of her trouble. (1.) Here is a full assurance of faith
concerning the complete beauty of the Lord Jesus: "He is altogether
lovely. Why should I stand to mention particulars, when throughout
there is nothing amiss?" She is sensible she does him wrong in the
particular descriptions of him, and comes far short of the dignity and
merit of the subject, and therefore she breaks off with the general
encomium: He is truly lovely, he is wholly so; there is nothing in him
but what is amiable, and nothing amiable but what is in him. He is all
desires; he has all in him that one can desire. And therefore all her
desire is towards him, and she seeks him thus carefully and cannot rest
contented in the want of him. Who can but love him who is so lovely?
(2.) Here is a full assurance of hope concerning her own interest in
him: "This is my beloved, and this is my friend; and therefore wonder
not that I thus long after him." See with what a holy boldness she
claims relation to him, and then with what a holy triumph she proclaims
it. It is property that sweetens excellency. To see Christ, and not to
see him as ours, would be rather a torture than a happiness; but to see
one that is thus lovely, and to see him as ours, is a complete
satisfaction. Here is a true believer, [1.] Giving an entire consent to
Christ: "He is mine, my Lord and my God (John xx. 28), mine according
to the tenour of the gospel-covenant, mine in all relations, bestowed
upon me, to be all that to me that my poor soul stands in need of."
[2.] Taking an entire complacency in Christ. It is spoken of here with
an air of triumph: "This is he whom I have chosen, and to whom I have
given up myself. None but Christ, none but Christ. This is he on whom
my heart is, for he is my best-beloved; this is he in whom I trust, and
from whom I expect all good, for this is my friend." Note, Those that
make Christ their beloved shall have him their friend; he has been, is,
and will be, a special friend to all believers. He loves those that
love him; and those that have him their friend have reason to glory in
him, and speak of him with delight. "Let others be governed by the love
of the world, and seek their happiness in its friendship and favours,
This is my beloved and this is my friend. Others may do as they please,
but this is my soul's choice, my soul's rest, my life, my joy, my all;
this is he whom I desire to live and die with."
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S O N G O F S O L O M O N.
CHAP. VI.
In this chapter, I. The daughters of Jerusalem, moved with the
description which the church had given of Christ, enquire after him,
ver. 1. II. The church directs them where they may meet with him, ver.
2, 3. III. Christ is now found of those that sought him, and very
highly applauds the beauty of his spouse, as one extremely smitten with
it (ver. 4-7), preferring her before all others (ver. 8, 9),
recommending her to the love and esteem of all her neighbours (ver.
10), and, lastly, acknowledging the impressions which her beauty had
made upon him and the great delight he took in it, ver. 11-13.
Enquiring after Christ.
1 Whither is thy beloved gone, O thou fairest among women? whither is
thy beloved turned aside? that we may seek him with thee. 2 My
beloved is gone down into his garden, to the beds of spices, to feed in
the gardens, and to gather lilies. 3 I am my beloved's, and my
beloved is mine: he feedeth among the lilies.
Here is, I. The enquiry which the daughters of Jerusalem made
concerning Christ, v. 1. They still continue their high thoughts of the
church, and call her, as before, the fairest among women; for true
sanctity is true beauty. And now they raise their thoughts higher
concerning Christ: Whither has thy beloved gone, that we may seek him
with thee? This would be but an indecent, unacceptable, compliment, if
the song were not to be understood spiritually; for love is jealous of
a rival, would monopolize the beloved, and cares not that others should
join in seeking him; but those that truly love Christ are desirous that
others should love him too, and be joined to him; nay, the greatest
instance of duty and respect that the church's children can show to
their mother is to join with her in seeking Christ. The daughters of
Jerusalem, who had asked (ch. v. 9), What is thy beloved more than
another beloved? wondering that the spouse should be so passionately in
love with him, are now of another mind, and are themselves in love with
him; for, 1. The spouse had described him, and shown them his
excellencies and perfections; and therefore, though they have not seen
him, yet, believing, they love him. Those that undervalue Christ do so
because they do not know him; when God, by his word and Spirit,
discovers him to the soul, with that ray of light the fire of love to
him will be kindled. 2. The spouse had expressed her own love to him,
her rest in that love, and triumphed in it: This is my beloved; and
that flame in her breast scattered sparks into theirs. As sinful lusts,
when they break out, defile many, so the pious zeal of some may provoke
many, 2 Cor. ix. 2. 3. The spouse had bespoken their help in seeking
her beloved (ch. v. 8); but now they beg hers, for they perceive that
now the cloud she had been under began to scatter, and the sky to clear
up, and, while she was describing her beloved to them, she herself
retrieved her comfort in him. Drooping Christians would find benefit
themselves by talking of Christ, as well as do good to others. Now
here, (1.) They enquire concerning him, "Wither has thy beloved gone?
which way must we steer our course in pursuit of him?" Note, Those that
are made acquainted with the excellencies of Christ, and the comfort of
an interest in him, cannot but be inquisitive after him and desirous to
know where they may meet with him. (2.) They offer their service to the
spouse to accompany her in quest of him: We will seek him with thee.
Those that would find Christ must seek him, seek him early, seek him
diligently; and it is best seeking Christ in concert, to join with
those that are seeking him. We must seek for communion with Christ in
communion with saints. We know whither our beloved has gone; he has
gone to heaven, to his Father, and our Father. He took care to send us
notice of it, that we might know how to direct to him, John xx. 17. We
must by faith see him there, and by prayer seek him there, with
boldness enter into the holiest, and herein must join with the
generation of those that seek him (Ps. xxiv. 6), even with all that in
every place call upon him, 1 Cor. i. 2. We must pray with and for
others.
II. The answer which the spouse gave to this enquiry, v. 2, 3. Now she
complains not any more, as she had done (ch. v. 6), "He is gone, he is
gone," that she knew not where to find him, or doubted she had lost him
for ever; no,
1. Now she knows very well where he is (v. 2): "My beloved is not to be
found in the streets of the city, and the crowd and noise that are
there; there I have in vain looked for him" (as his parents sought him
among their kindred and acquaintance, and found him not); "but he has
gone down to his garden, a place of privacy and retirement." The more
we withdraw from the hurry of the world the more likely we are to have
acquaintance with Christ, who took his disciples into a garden, there
to be witnesses of the agonies of his love. Christ's church is a garden
enclosed, and separated from the open common of the world; it is his
garden, which he has planted as he did the garden of Eden, which he
takes care of, and delights in. Though he had gone up to the paradise
above, yet he comes down to his garden on earth; it lies low, but he
condescends to visit it, and wonderful condescension it is. Will God in
very deed dwell with man upon the earth? Those that would find Christ
may expect to meet with him in his garden the church, for there he
records his name (Exod. xx. 24); they must attend upon him in the
ordinances which he has instituted, the word, sacraments, and prayer,
wherein he will be with us always, even to the end of the world. The
spouse here refers to what Christ had said (ch. v. 1), I have come into
my garden. It is as if she had said, "What a fool was I to fret and
fatigue myself in seeking him where he was not, when he himself had
told me where he was!" Words of direction and comfort are often out of
the way when we have occasion to use them, till the blessed Spirit
brings them to our remembrance, and then we wonder how we overlooked
them. Christ has told us that he would come into his garden; thither
therefore we must go to seek him. The beds, and smaller gardens, in
this greater, are the particular churches, the synagogues of God in the
land (Ps. lxxxiv. 8); the spices and lilies are particular believers,
the planting of the Lord, and pleasant in his eyes. When Christ comes
down to his church it is, (1.) To feed among the gardens, to feed his
flock, which he feeds not, as other shepherds, in the open fields, but
in his garden, so well are they provided for, Ps. xxiii. 2. He comes to
feed his friends, and entertain them; there you may not only find him,
but find his table richly furnished, and a hearty welcome to it. He
comes to feed himself, that is, to please himself with the products of
his own grace in his people; for the Lord takes pleasure in those that
fear him. He has many gardens, many particular churches of different
sizes and shapes; but, while they are his, he feeds in them all,
manifests himself among them, and is well pleased with them. (2.) To
gather lilies, wherewith he is pleased to entertain and adorn himself.
He picks the lilies one by one, and gathers them to himself; and there
will be a general harvest of them at the great day, when he will send
forth his angels, to gather all his lilies, that he may be for ever
glorified and admired in them.
2. She is very confident of her own interest in him (v. 3): "I am my
beloved's, and my beloved is mine; the relation is mutual, and the knot
is tied, which cannot be loosed; for he feeds among the lilies, and my
communion with him is a certain token of my interest in him." She had
said this before (ch. ii. 16); but, (1.) Here she repeats it as that
which she resolved to abide by, and which she took an unspeakable
pleasure and satisfaction in; she liked her choice too well to change.
Our communion with God is very much maintained and kept up by the
frequent renewing of our covenant with him and rejoicing in it. (2.)
She had occasion to repeat it, for she had acted unkindly to her
beloved, and, for her so doing, he had justly withdrawn himself from
her, and therefore there was occasion to take fresh hold of the
covenant, which continues firm between Christ and believes,
notwithstanding their failings and his frowns, Ps. lxxxix. 30-35. "I
have been careless and wanting in my duty, and yet I am my beloved's;"
for every transgression in the covenant does not throw us out of
covenant. "He has justly hidden his face from me and denied me his
comforts, and yet my beloved is mine;" for rebukes and chastenings are
not only consistent with, but they flow from covenant-love. (3.) When
we have not a full assurance of Christ's love we must live by a
faithful adherence to him. "Though I have not the sensible consolation
I used to have, yet I will cleave to this, Christ is mine and I am
his." (4.) Though she had said the same before, yet now she inverts the
order, and asserts her interest in her first: I am my beloved's,
entirely devoted and dedicated to him; and then her interest in him and
in his grace: "My beloved is mine, and I am happy, truly happy in him."
If our own hearts can but witness for us that we are his, there is no
room left to question his being ours; for the covenant never breaks on
his side. (5.) It is now her comfort, as it was then, that he feeds
among the lilies, that he takes delight in his people and converses
freely with them, as we do with those with whom we feed; and therefore,
though at present he be withdrawn, "I shall meet with him again. I
shall yet praise him who is the health of my countenance, and my God."
The Church's Confidence in Christ; The Love of Christ to the Church.
4 Thou art beautiful, O my love, as Tirzah, comely as Jerusalem,
terrible as an army with banners. 5 Turn away thine eyes from me, for
they have overcome me: thy hair is as a flock of goats that appear from
Gilead. 6 Thy teeth are as a flock of sheep which go up from the
washing, whereof every one beareth twins, and there is not one barren
among them. 7 As a piece of a pomegranate are thy temples within thy
locks. 8 There are threescore queens, and fourscore concubines, and
virgins without number. 9 My dove, my undefiled is but one; she is
the only one of her mother, she is the choice one of her that bare her.
The daughters saw her, and blessed her; yea, the queens and the
concubines, and they praised her. 10 Who is she that looketh forth as
the morning, fair as the moon, clear as the sun, and terrible as an
army with banners?
Now we must suppose Christ graciously returned to his spouse, from whom
he had withdrawn himself, returned to converse with her (for he speaks
to her and makes her to hear joy and gladness), returned to favour her,
having forgiven and forgotten all her unkindness, for he speaks very
tenderly and respectfully to her.
I. He pronounces her truly amiable (v. 4): Thou art beautiful, O my
love! as Tirzah, a city in the tribe of Manasseh, whose name signifies
pleasant, or acceptable, the situation, no doubt, being very happy and
the building fine and uniform. Thou art comely as Jerusalem, a city
compact together (Ps. cxxii. 3), and which Solomon had built and
beautified, the joy of the whole earth; it was an honour to the world
(whether they thought so or no) that there was such a city in it. It
was the holy city, and that was the greatest beauty of it; and fitly is
the church compared to it, for it was figured and typified by it. The
gospel-church is the Jerusalem that is above (Gal. iv. 26), the
heavenly Jerusalem (Heb. xii. 22); in it God has his sanctuary, and is,
in a special manner, present; thence he has the tribute of praise
issuing; it is his rest for ever, and therefore it is comely as
Jerusalem, and, being so, is terrible as an army with banners.
Church-censures, duly administered, strike an awe upon men's
consciences; the word (the weapons of her warfare) casts down
imaginations (2 Cor. x. 5), and even an unbeliever is convinced and
judged by the solemnity of holy ordinances, 1 Cor. xiv. 24, 25. The
saints by faith overcome the world (1 John v. 4); nay, like Jacob, they
have power with God and prevail, Gen. xxxii. 28.
II. He owns himself in love with her, v. 5. Though, for a small moment,
and in a little wrath, he had hid his face from her, yet now he gathers
her with very surprising instances of everlasting lovingkindness, Isa.
liv. 8. Turn thy eyes towards me (so some read it), "turn the eyes of
faith and love towards me, for they have lifted me up; look unto me,
and be comforted." When we are calling to God to turn the eye of his
favour towards us he is calling to us to turn the eye of our obedience
towards him. We read it as a strange expression of love, "Turn away thy
eyes from me, for I cannot bear the brightness of them; they have quite
overcome me, and I am prevailed with to overlook all that is past;" as
God said to Moses, when he interceded for Israel, "Let me alone, or I
must yield," Exod. xxxii. 10. Christ is pleased to borrow these
expressions of a passionate lover only to express the tenderness of a
compassionate Redeemer, and the delight he takes in his redeemed and in
the workings of his own grace in them.
III. He repeats, almost word for word, part of the description he had
given of her beauty (ch. iv. 1-3), her hair, her teeth, her temples (v.
5-7), not because he could not have described it in other words, and by
other similitudes, but to show that he had still the same esteem for
her since her unkindness to him, and his withdrawings from her, that he
had before. Lest she should think that, though he would not quite cast
her off, yet he would think the worse of her while he knew her, he says
the same of her now that he had done; for those to whom much is
forgiven will love the more, and, consequently, will be the more loved,
for Christ has said, I love those that love me. He is pleased with his
people, notwithstanding their weaknesses, when they sincerely repent of
them and return to their duty, and commends them as if they had already
arrived at perfection.
IV. He prefers her before all competitors, and sees all the beauties
and perfections of others meeting and centering in her (v. 8, 9):
"There are, it may be, threescore queens, who, like Esther, have by
their beauty attained to the royal state and dignity, and fourscore
concubines, whom kings have preferred before their own queens, as more
charming, and these attended by their maids of honour, virgins without
number, who, when there is a ball at court, appear in great splendour,
with beauty that dazzles the eyes of the spectators; but my dove, my
undefiled, is but one, a holy one." 1. She excels them all. Go through
all the world, and view the societies of men that reckon themselves
wise and happy, kingdoms, courts, senates, councils, or whatever
incorporations you may think valuable, they are none of them to be
compared with the church of Christ; their honours and beauties are
nothing to hers. Who is like unto thee, O Israel! Deut. xxxiii. 29; iv.
6, 7. There are particular persons, as virgins without number, who are
famed for their accomplishments, the beauties of their address,
language, and performances, but the beauty of holiness is beyond all
other beauty: "My dove, my undefiled, is one, has that one beauty that
she is a dove, an undefiled dove, and mine, and that makes her excel
the queens and virgins, though they were ever so many." 2. She included
them all. "Other kings have many queens, and concubines, and virgins,
with whose conversation they entertain themselves, but my dove, my
undefiled, is to me instead of all; in that one I have more than they
have in all theirs." Or, "Though there are many particular churches,
some of greater dignity, others of less, some of longer, others of
shorter, standing, and many particular believers, of different gifts
and attainments, some more eminent, others less so, yet they all
constitute but one catholic church, are all but parts of that whole,
and that is my dove, my undefiled." Christ is the centre of the
church's unity; all the children of God that are scattered abroad are
gathered by him (John xi. 52), and meet in him (Eph. i. 10), and are
all his doves.
V. He shows how much she was esteemed, not by him only, but by all that
had acquaintance with her and stood in relation to her. It would add to
her praise to say, 1. That she was her mother's darling; she had that
in her, from a child, which recommended her to the particular affection
of her parents. As Solomon himself is said to have been tender and an
only one in the sight of his mother (Prov. iv. 3), so was she the only
one of her mother, as dear as if she had been an only one, and, if
there were many more, yet she was the choice one of her that bore her,
more excellent than all the societies of men this world ever produced.
All the kingdoms of the world, and the glory of them, are nothing, in
Christ's account, compared with the church, which is made up of the
excellent ones of the earth, the precious sons of Zion, comparable to
fine gold, and more excellent than their neighbours. 2. That she was
admired by all her acquaintance, not only the daughters, who were her
juniors, but even the queens and the concubines, who might have reason
to be jealous of her as a rival; they all blessed her, and wished well
to her, praised her, and spoke well of her. The daughters of Jerusalem
called her the fairest among women; all agreed to give her the
pre-eminence for beauty, and every sheaf bowed to hers. Note, (1.)
Those that have any correct sense of things cannot but be convinced in
their consciences (whatever they say) that godly people are excellent
people; many will give them their good word, and more their good-will.
(2.) Jesus Christ takes notice what people think and speak of his
church, and is well pleased with those that honour such as fear the
Lord, and takes it ill of those that despise them, particularly when
they are under a cloud, that offend any of his little ones.
VI. He produces the encomium that was given of her, and makes it his
own (v. 10): Who is she that looks forth as the morning? This is
applicable both to the church in the world and to grace in the heart.
1. They are amiable as the light, the most beautiful of all visible
things. Christians are, or should be, the lights of the world. The
patriarchal church looked forth as the morning when the promise of the
Messiah was first made known, and the day-spring from on high visited
this dark world. The Jewish church was fair as the moon; the ceremonial
law was an imperfect light; it shone by reflection; it was changing as
the moon, did not make day, nor had the sun of righteousness yet risen.
But the Christian church is clear as the sun, exhibits a great light to
those that sat in darkness. Or we may apply it to the kingdom of grace,
the gospel-kingdom. (1.) In its rise, it looks forth as the morning
after a dark night; it is discovering (Job xxxviii. 12, 13), and very
acceptable, looks forth pleasantly as a clear morning; but it is small
in its beginnings, and scarcely perceptible at first. (2.) It is, at
the best, in this world, but fair as the moon, which shines with a
borrowed light, which has her changes and eclipses, and her spots too,
and, when at the full, does but rule by night. But, (3.) When it is
perfected in the kingdom of glory then it will be clear as the sun, the
church clothed with the sun, with Christ the sun of righteousness, Rev.
xii. 1. Those that love God will then be as the sun when he goes forth
in his strength (Judges v. 31; Matt. xiii. 43); they shall shine in
inexpressible glory, and that which is perfect will then come; there
shall be no darkness, no spots, Isa. xxx. 26.
2. The beauty of the church and of believers is not only amiable, but
awful as an army with banners. The church, in this world, is as an
army, as the camp of Israel in the wilderness; its state is militant;
it is in the midst of enemies, and is engaged in a constant conflict
with them. Believers are soldiers in this army. It has its banners; the
gospel of Christ is an ensign (Isa. xi. 12), the love of Christ, ch.
ii. 4. It is marshalled, and kept in order and under discipline. It is
terrible to its enemies as Israel in the wilderness was, Exod. xv. 14.
When Balaam saw Israel encamped according to their tribes, by their
standards, with colours displayed, he said, How goodly are thy tents, O
Jacob! Num. xxiv. 5. When the church preserves her purity she secures
her honour and victory; when she is fair as the moon, and clear as the
sun, she is truly great and formidable.
The Love of Christ to the Church.
11 I went down into the garden of nuts to see the fruits of the valley,
and to see whether the vine flourished, and the pomegranates budded.
12 Or ever I was aware, my soul made me like the chariots of Amminadib.
13 Return, return, O Shulamite; return, return, that we may look upon
thee. What will ye see in the Shulamite? As it were the company of two
armies.
Christ having now returned to his spouse, and the breach being entirely
made up, and the falling out of these lovers being the renewing of
love, Christ here gives an account both of the distance and of the
reconciliation.
I. That when he had withdrawn from his church as his spouse, and did
not comfort her, yet even then he had his eye upon it as his garden,
which he took care of (v. 11): "I went down into the garden of nuts, or
nutmegs, to see the fruits of the valley, with complacency and concern,
to see them as my own." When he was out of sight he was no further off
than the garden, hid among the trees of the garden, in a low and dark
valley; but then he was observing how the vine flourished, that he
might do all that to it which was necessary to promote its flourishing,
and might delight himself in it as a man does in a fruitful garden. He
went to see whether the pomegranates budded. Christ observes the first
beginnings of the good work of grace in the soul and the early buddings
of devout affections and inclinations there, and is well pleased with
them, as we are with the blossoms of the spring.
II. That yet he could not long content himself with this, but suddenly
felt a powerful, irresistible, inclination in his own bosom to return
to his church, as his spouse, being moved with her lamentations after
him, and her languishing desire towards him (v. 12): "Or ever I was
aware, my soul made me like the chariots of Ammi-nadib; I could not any
longer keep at a distance; my repentings were kindled together, and I
presently resolved to fly back to the arms of my love, my dove." Thus
Joseph made himself strange to his brethren, for a while, to chastise
them for their former unkindnesses, and make trial of their present
temper, till he could no longer refrain himself, but, or ever he was
aware, burst out into tears, and said, I am Joseph, Gen. xlv. 1, 3. And
now the spouse perceives, as David did (Ps. xxxi. 22), that though she
said in her haste, I am cut off from before thy eyes, yet, at the same
time, he heard the voice of her supplications, and became like the
chariots of Ammi-nadib, which were noted for their beauty and
swiftness. My soul put me into the chariots of my willing people (so
some read it), "the chariots of their faith, and hope, and love, their
desires, and prayers, and expectations, which they sent after me, to
fetch me back, as chariots of fire with horses of fire." Note, 1.
Christ's people are, and ought to be, a willing people. 2. If they
continue seeking Christ and longing after him, even when he seems to
withdraw from them, he will graciously return to them in due time,
perhaps sooner than they think and with a pleasing surprise. No
chariots sent for Christ shall return empty. 3. All Christ's gracious
returns to his people take rise from himself. It is not they, it is his
own soul, that puts him into the chariots of his people; for he is
gracious because he will be gracious, and loves his Israel because he
would love them; not for their sakes, be it known to them.
III. That he, having returned to her, kindly courted her return to him,
notwithstanding the discouragements she laboured under. Let her not
despair of obtaining as much comfort as ever she had before this
distance happened, but take the comfort of the return of her beloved,
v. 13. Here, 1. The church is called Shulamite, referring either to
Solomon, the bridegroom in type, by whose name she is called, in token
of her relation to him and union with him (thus believers are called
Christians from Christ), or referring to Salem, the place of her birth
and residence, as the woman of Shunem is called the Shunamite. Heaven
is the Salem whence the saints have their birth, and where they have
their citizenship; those that belong to Christ, and are bound for
heaven, shall be called Shulamites. 2. She is invited to return, and
the invitation most earnestly pressed: Return, return; and again,
"Return, return; recover the peace thou hast lost and forfeited; come
back to thy former composedness and cheerfulness of spirit." Note, Good
Christians, after they have had their comfort disturbed, are sometimes
hard to be pacified, and need to be earnestly persuaded to return again
to their rest. As revolting sinners have need to be called to again and
again (Turn you, turn you, why will you die?) so disquieted saints have
need to be called to again and again, Turn you, turn you, why will you
droop; Why art thou cast down, O my soul? 3. Having returned, she is
desired to show her face: That we may look upon thee. Go no longer with
thy face covered like a mourner. Let those that have made their peace
with God lift up their faces without spot (Job xxii. 26); let them come
boldly to his throne of grace. Christ is pleased with the cheerfulness
and humble confidence of his people, and would have them look pleasant.
"Let us look upon thee, not I only, but the holy angels, who rejoice in
the consolation of saints as well as in the conversion of sinners; not
I only, but all the daughters." Christ and believers are pleased with
the beauty of the church. 4. A short account is given of what is to be
seen in her. The question is asked, What will you see in the Shulamite?
And it is answered, As it were the company of two armies. (1.) Some
think she gives this account of herself; she is shy of appearing,
unwilling to be looked upon, having, in her own account, no form or
comeliness. Alas! says she, What will you see in the Shulamite? nothing
that is worth your looking upon, nothing but as it were the company of
two armies actually engaged, where nothing is to be seen but blood and
slaughter. The watchmen had smitten her, and wounded her, and she
carried in her face the marks of those wounds, looked as if she had
been fighting. She had said (ch. i. 6), Look not upon me because I am
black; here she says, "Look not upon me because I am bloody." Or it may
denote the constant struggle that is between grace and corruption in
the souls of believers; they are in them as two armies continually
skirmishing, which makes her ashamed to show her face. (2.) Others
think her beloved gives the account of her. "I will tell you what you
shall see in the Shulamite; you shall see as noble a sight as that of
two armies, or two parts of the same army, drawn out in rank and file;
not only as an army with banners, but as two armies, with a majesty
double to what was before spoken; she is as Mahanaim, as the two hosts
which Jacob saw (Gen. xxxii. 1, 2), a host of saints and a host of
angels ministering to them; the church militant, the church
triumphant." Behold two armies; in both the church appears beautiful.
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S O N G O F S O L O M O N.
CHAP. VII.
In this chapter, I. Christ, the royal bridegroom, goes on to describe
the beauties of his spouse, the church, in many instances, and to
express his love to her and the delight he has in her conversation,
ver. 1-9. II. The spouse, the church, expresses her great delight in
him, and the desire that she had of communion and fellowship with him,
ver. 10-13. Such mutual esteem and endearment are there between Christ
and believers. And what is heaven but an everlasting interchanging of
loves between the holy God and holy souls!
The Beauty of the Church; The Complacency of Christ in His Church.
1 How beautiful are thy feet with shoes, O prince's daughter! the
joints of thy thighs are like jewels, the work of the hands of a
cunning workman. 2 Thy navel is like a round goblet, which wanteth
not liquor: thy belly is like a heap of wheat set about with lilies.
3 Thy two breasts are like two young roes that are twins. 4 Thy neck
is as a tower of ivory; thine eyes like the fishpools in Heshbon, by
the gate of Bath-rabbim: thy nose is as the tower of Lebanon which
looketh toward Damascus. 5 Thine head upon thee is like Carmel, and
the hair of thine head like purple; the king is held in the galleries.
6 How fair and how pleasant art thou, O love, for delights! 7 This
thy stature is like to a palm tree, and thy breasts to clusters of
grapes. 8 I said, I will go up to the palm tree, I will take hold of
the boughs thereof: now also thy breasts shall be as clusters of the
vine, and the smell of thy nose like apples; 9 And the roof of thy
mouth like the best wine for my beloved, that goeth down sweetly,
causing the lips of those that are asleep to speak.
The title which Jesus Christ here gives to the church is new: O
prince's daughter! agreeing with Ps. xlv. 13, where she is called the
king's daughter. She is so in respect of her new birth, born from
above, begotten of God, and his workmanship, bearing the image of the
King of kings, and guided by his Spirit. She is so by marriage; Christ,
by betrothing her to himself, though he found her mean and despicable,
has made her a prince's daughter. She has a princely disposition,
something in her truly noble and generous; she is daughter and heir to
the prince of the kings of the earth. If children, then heirs. Now here
we have,
I. A copious description of the beauty of the spouse, which, some
think, is given by the virgins her companions, and that those were they
who called upon her to return; it seems rather to be given by Christ
himself, and to be designed to express his love to her and delight in
her, as before, ch. iv. 1, &c., and ch. vi. 5, 6. The similitudes are
here different from what they were before, to show that the beauty of
holiness is such as nothing in nature can reach; you may still say more
of it, and yet still come short of it. That commendation of the spouse,
ch. iv., was immediately upon the espousals (ch. iii. 11), this upon
her return from a by-path (ch. vi. 13); yet this exceeds that, to show
the constancy of Christ's love to his people; he loves them to the end,
since he made them precious in his sight and honourable. The spouse had
described the beauty of her beloved in ten particulars (ch. v. 11,
&c.); and now he describes her in as many, for he will not be
behindhand with her in respects and endearments. Those that honour
Christ he will certainly honour, and make honourable. As the prophet,
in describing the corruptions of degenerate Israel, reckons from the
sole of the foot even unto the head (Isa. i. 6), so here the beauties
of the church are reckoned from foot to head, that, as the apostle
speaks, when he is comparing the church, as here, to the natural body
(1 Cor. xii. 23), more abundant honour might be bestowed on those parts
of the body which we think to be less honourable, and which therefore
lacked honour, v. 24. 1. Her feet are here praised; the feet of
Christ's ministers are beautiful in the eyes of the church (Isa. lii.
7), and her feet are here said to be beautiful in the eyes of Christ.
How beautiful are thy feet with shoes! When believers, being made free
from the captivity of sin (Acts xii. 8), stand fast in the liberty with
which they are made free, preserve the tokens of their enfranchisement,
have their feet shod with the preparation of the gospel of peace, and
walk steadily according to the rule of the gospel, then their feet are
beautiful with shoes; they tread firmly, being well armed against the
troubles they meet with in their way. When we rest not in good
affections, but they are accompanied with sincere endeavors and
resolutions, then our feet are beautified with shoes. See Ezek. xvi.
10. 2. The joint of the thighs are here said to be like jewels, and
those curiously wrought by a cunning workman. This is explained by Eph.
iv. 16 and Col. ii. 19, where the mystical body of Christ is said to be
held together by joints and bands, as the hips and knees (both which
are the joints of the thighs) serve the natural body in its strength
and motion. The church is then comely in Christ's eyes when those
joints are kept firm by holy love and unity, and the communion of
saints. When believers act in religion from good principles, and are
steady and regular in their whole conversation, and turn themselves
easily to every duty in its time and place, then the joints are like
jewels. 3. The navel is here compared to a round cup or goblet, that
wants not any of the agreeable liquor that one would wish to find in
it, such as David's cup that ran over (Ps. xxiii. 5), well shaped, and
not as that miserable infant whose navel was not cut, Ezek. xvi. 4. The
fear of the Lord is said to be health to the navel. See Prov. iii. 8.
When the soul wants not that fear then the navel wants not liquor. 4.
The belly is like a heap of wheat in the store-chamber, which perhaps
was sometimes, to make show, adorned with flowers. The wheat is useful,
the lilies are beautiful; there is every thing in the church which may
be to the members of that body either for use or for ornament. All the
body is nourished from the belly; it denotes the spiritual prosperity
of a believer and the healthful constitution of the soul all in good
plight. 5. The breasts are like two young roes that are twins, v. 3. By
the breasts of the church's consolations those are nourished who are
born from its belly (Isa. xlvi. 3), and by the navel received
nourishment in the womb. This comparison we had before, ch. iv. 5. 6.
The neck, which before was compared to the tower of David (ch. iv. 4),
is here compared to a tower of ivory, so white, so precious; such is
the faith of the saints, by which they are joined to Christ their head.
The name of the Lord, improved by faith, is to the saints as a strong
and impregnable tower. 7. The eyes are compared to the fish-pools in
Heshbon, or the artificial fish-ponds, by a gate, either of Jerusalem
or Heshbon, which is called Bath-rabbim, the daughter of a multitude,
because a great thoroughfare. The understanding, the intentions of a
believer, are clean and clear as these ponds. The eyes, weeping for
sin, are as fountains (Jer. ix. 1), and comely with Christ. 8. The nose
is like the tower of Lebanon, the forehead or face set like a flint
(Isa. l. 7), undaunted as that tower was impregnable. So it denotes the
magnanimity and holy bravery of the church, or (as others) a spiritual
sagacity to discern things that differ, as animals strangely
distinguish by the smell. This tower looks towards Damascus, the head
city of Syria, denoting the boldness of the church in facing its
enemies and not fearing them. 9. The head like Carmel, a very high hill
near the sea, v. 5. The head of a believer is lifted up above his
enemies (Ps. xxvii. 6), above the storms of the lower region, as the
top of Carmel was, pointing heaven-ward. The more we get above this
world, and the nearer to heaven, and the more secure and serene we
become by that means, the more amiable we are in the eyes of the Lord
Jesus. 10. The hair of the head is said to be like purple. This denotes
the universal amiableness of a believer in the eyes of Christ, even to
the hair, or (as some understand it) the pins with which the hair is
dressed. Some by the head and the hair understand the governors of the
church, who, if they be careful to do their duty, add much to her
comeliness. The head like crimson (so some read it) and the hair like
purple, the two colours worn by great men.
II. The complacency which Christ takes in his church thus beautified
and adorned. She is lovely indeed if she be so in his eyes; as he puts
the comeliness upon her, so it is his love that makes this comeliness
truly valuable, for he is an unexceptionable judge. 1. He delighted to
look upon his church, and to converse with it, rejoicing in that
habitable part of his earth: The king is held in the galleries, and
cannot leave them. This is explained by Ps. cxxxii. 13, 14, The Lord
has chosen Zion, saying, This is my rest for ever; here will I dwell;
and Ps. cxlvii. 11, The Lord takes pleasure in those that fear him.
And, if Christ has such delight in the galleries of communion with his
people, much more reason have they to delight in them, and to reckon a
day there better than a thousand. 2. He was even struck with admiration
at the beauty of his church (v. 6): How fair and how pleasant art thou,
O love! How art thou made fair! (so the word is), "not born so, but
made so with the comeliness which I have put upon thee." Holiness is a
beauty beyond expression; the Lord Jesus is wonderfully pleased with
it; the outward aspect of it is fair; the inward disposition of it is
pleasant and highly agreeable, and the complacency he has in it is
inexpressible. O my dearest for delights! so some read. 3. He
determined to keep up communion with his church. (1.) To take hold of
her as of the boughs of a palm-tree. He compares her stature to a
palm-tree (v. 7), so straight, so strong, does she appear, when she is
looked upon in her full proportion. The palm-tree is observed to
flourish most when it is loaded; so the church, the more it has been
afflicted, the more it has multiplied; and the branches of it are
emblems of victory. Christ says, "I will go up to the palm-tree, to
entertain myself with the shadow of it (v. 8) and I will take hold of
its boughs and observe the beauty of them." What Christ has said he
will do, in favour to his people; we may be sure he will do it, for his
kind purposes are never suffered to fall to the ground; and if he take
hold of the boughs of his church, take early hold of her branches, when
they are young and tender, he will keep his hold and not let them go.
(2.) To refresh himself with her fruits. He compares her breasts (her
pious affections towards him) to clusters of grapes, a most pleasant
fruit (v. 7), and he repeats it (v. 8): They shall be (that is, they
shall be to me) as clusters of the vine, which make glad the heart.
"Now that I come up to the palm-tree thy graces shall be exerted and
excited." Christ's presence with his people kindles the holy heavenly
fire in their souls, and then their breasts shall be as clusters of the
vine, a cordial to themselves and acceptable to him. And since God, at
first, breathed into man's nostrils the breath of life, and breathes
the breath of the new life still, the smell of their nostrils is like
the smell of apples, or oranges, which is pleasing and reviving. The
Lord smelt a sweet savour from Noah's sacrifice, Gen. viii. 21. And,
lastly, the roof of her mouth is like the best wine (v. 9); her
spiritual taste and relish, or the words she speaks of God and man,
which come not from the teeth outward, but from the roof of the mouth,
these are pleasing to God. The prayer of the upright is his delight.
And, when those that fear the Lord speak one to another as becomes
them, the Lord hearkens, and hears with pleasure, Mal. iii. 16. It is
like that wine which is, [1.] Very palatable and grateful to the taste.
It goes down sweetly; it goes straightly (so the margin reads it); it
moves itself aright, Prov. xxiii. 31. The pleasures of sense seem right
to the carnal appetite, and go down smoothly, but they are often wrong,
and, compared with the pleasure of communion with God, they are harsh
and rough. Nothing goes down so sweetly with a gracious soul as the
wine of God's consolations. [2.] It is a great cordial. The presence of
Christ by his Spirit with him people shall be reviving and refreshing
to them, as that strong wine which makes the lips even of those that
are asleep (that are ready to faint away in a deliquium), to speak.
Unconverted sinners are asleep; saints are often drowsy, and listless,
and half asleep; but the word and Spirit of Christ will put life and
vigour into the soul, and out of the abundance of the heart that is
thus filledthe mouth will speak. When the apostles were filled with the
Spirit they spoke with tongues the wonderful works of God (Acts ii. 10,
12); and those who in opposition to being drunk with wine, wherein is
excess, are filled with the Spirit, speak to themselves in psalms and
hymns, Eph. v. 18, 19. When Christ is thus commending the sweetness of
his spouse's love, excited by the manifestation of his, she seems to
put in that word, for my beloved, as in a parenthesis. "Is there any
thing in me that is pleasant or valuable? As it is from, so it is for
my beloved." Then he delights in our good affections and services, when
they are all for him and devoted to his glory.
Desiring Communion with Christ; The Love of the Church to Christ.
10 I am my beloved's, and his desire is toward me. 11 Come, my
beloved, let us go forth into the field; let us lodge in the villages.
12 Let us get up early to the vineyards; let us see if the vine
flourish, whether the tender grape appear, and the pomegranates bud
forth: there will I give thee my loves. 13 The mandrakes give a
smell, and at our gates are all manner of pleasant fruits, new and old,
which I have laid up for thee, O my beloved.
These are the words of the spouse, the church, the believing soul, in
answer to the kind expressions of Christ's love in the foregoing
verses.
I. She here triumphs in her relation to Christ and her interest in him,
and in his name will she boast all the day long. With what a transport
of joy and holy exultation does she say (v. 10), "I am my beloved's,
not my own, but entirely devoted to him and owned by him." If we can
truly say that Christ is our best beloved, we may be confident that we
are his and he will save us, Ps. cxix. 94. The gracious discoveries of
Christ's love to us should engage us greatly to rejoice in the hold he
has of us, his sovereignty over us and property in us, which is no less
a spring of comfort than a bond of duty. Intimacy of communion with
Christ should help clear up our interest in him. Glorying in this, that
she is his, to serve him, and reckoning that her honour, she comforts
herself with this, that his desire is towards her, that is, he is her
husband; it is a periphrasis of the conjugal relation, Gen. iii. 16.
Christ's desire was strongly towards his chosen remnant, when he came
from heaven to earth to seek and save them; and when, in pursuance of
his undertaking, he was even straitened till the baptism of blood he
was to pass through for them was accomplished, Luke xii. 50. He desired
Zion for a habitation; this is a comfort to believers that, whosoever
slights them, Christ has a desire towards them, such a desire as will
again bring him from heaven to earth to receive them to himself; for he
longs to have them all with him, John xvii. 24; xiv. 3.
II. She humbly and earnestly desires communion with him (v. 11, 12):
"Come, my beloved, let us take a walk together, that I may receive
counsel, instruction, and comfort from thee, and may make known my
wants and grievances to thee, with freedom, and without interruption."
Thus Christ can walk with the two disciples that were going to the
village called Emmaus, and talked with them, till he made their hearts
burn within them. Observe here, 1. Having received fresh tokens of his
love, and full assurances of her interest in him, she presses forward
towards further acquaintance with him; as blessed Paul, who desired yet
more and more of the excellency of the knowledge of Christ Jesus, Phil.
iii. 8. Christ has made it to appear how much his desire is towards us,
and we are very ungrateful if ours be not towards him. Note, Communion
with Christ is that which all that are sanctified earnestly breathe
after; and the clearer discoveries he makes to them of his love the
more earnestly do they desire it. Sensual pleasures pall the carnal
appetite, and soon give it surfeit, but spiritual delights whet the
desires, the language of which is, Nothing more than God, but still
more and more of him. Christ had said, I will go up to the palm-tree.
Come, saith she, Let us go. The promises Christ has made us of
communion with him are not to supersede, but quicken and encourage, our
prayers for that communion. 2. She desires to go forth into the fields
and villages to have this communion with him. Those that would converse
with Christ must go forth from the world and the amusements of it, must
avoid every thing that would divert the mind and be a hindrance to it
when it should be wholly taken up with Christ; we must contrive how to
attend upon the Lord without distraction (1 Cor. vii. 35), for
therefore the spouse here covets to get out of the noise of the town.
Let us go forth to him without the camp, Heb. xiv. 13. Solitude and
retirement befriend communion with God; therefore Isaac went out into
the field to meditate and pray. Enter into thy closet, and shut thy
door. A believer is never less alone than when alone with Christ, where
no eye sees. 3. Having business to go abroad, to look after their
grounds, she desires the company of her beloved. Note, Wherever we are,
we may keep up our communion with God, if it be not our own fault, for
he is always at our right hand, his eye always upon us, and both his
word and his ear always nigh us. By going about our worldly affairs
with heavenly holy hearts, mixing pious thoughts with common actions,
and having our eyes ever towards the Lord, we may take Christ along
with us whithersoever we go. Nor should we go any whither where we
cannot in faith ask him to go along with us. 4. She is willing to rise
betimes, to go along with her beloved: Let us get up early to the
vineyards. It intimates her care to improve opportunities of conversing
with her beloved; when the time appointed has come, we must lose no
time, but, as the woman (Mark xvi. 2), go very early, though it be to a
sepulchre, if we be in hopes to meet him there. Those that will go
abroad with Christ must begin betimes with him, early in the morning of
their days, must begin every day with him, seek him early, seek him
diligently. 5. She will be content to take up her lodging in the
villages, the huts or cottages which the country people built for their
shelter when they attended their business in the fields; there, in
these mean and cold dwellings, she will gladly reside, if she may but
have her beloved with her. His presence will make them fine and
pleasant, and convert them into palaces. A gracious soul can reconcile
itself to the poorest accommodations, if it may have communion with God
in them. 6. The most pleasant delightful fields, even in the
spring-time, when the country is most pleasant, will not satisfy her,
unless she have her beloved with her. No delights on earth can make a
believer easy, unless he enjoy God in all.
III. She desires to be better acquainted with the state of her own soul
and the present posture of its affairs (v. 12): Let us see if the vine
flourish. Our own souls are our vineyards; they are, or should be,
planted with vines and pomegranates, choice and useful trees. We are
made keepers of these vineyards, and therefore are concerned often to
look into them, to examine the state of our own souls, to seek whether
the vine flourishes, whether our graces be in act and exercise, whether
we be fruitful in the fruits of righteousness, and whether our fruit
abound. And especially let us enquire whether the tender grape appear
and whether the pomegranates bud forth, what good motions and
dispositions there are in us that are yet but young and tender, that
they may be protected and cherished with a particular care, and may not
be nipped, or blasted, or rubbed off, but cultivated, that they may
bring forth fruit unto perfection. In this enquiry into our own
spiritual state, it will be good to take Christ along with us, because
his presence will make the vine flourish and the tender grape appear,
as the returning sun revives the gardens, and because to him we are
concerned to approve ourselves. If he sees the vine flourish, and the
tender grape appear--if we can appeal to him, Thou knowest all things,
thou knowest that I love thee,--if his Spirit witness with our spirit
that our souls prosper, it is enough. And, if we would be acquainted
with ourselves, we must beg of him to search and try us, to help us in
the search, and discover us to ourselves.
IV. She promises to her beloved the best entertainment she can give him
at her country seat; for he will come in to us, and sup with us, Rev.
iii. 20. 1. She promises him her best affections; and, whatever else
she had for him, it would utterly be contemned if her heart were not
entire for him: "There therefore will I give thee my love; I will
repeat the professions of it, honour thee with the tokens of it; and
the out-goings of my soul towards thee in adorations and desires shall
be quickened and enlarged, and my heart offered up to thee in a holy
fire." 2. She promises him her best provision, v. 13. "There we shall
find pleasant odours, for the mandrakes give a smell;" the love-flowers
or lovely ones (so the word signifies), or the love-fruits; it was
something that was in all respects very grateful, so valuable that
Rachel and Leah had like to have fallen out above it, Gen. xxx. 14. "We
shall also find that which is good for food, as well as pleasant to the
eye, all the rarities that the country affords: At our gates are all
manner of pleasant fruits." Note, (1.) The fruits and exercises of
grace are pleasant to the Lord Jesus. (2.) These must be carefully laid
up for him, devoted to his service and honour, must be always ready to
us when we have occasion for them, as that which is laid up at our
gates, that, by our bringing forth much fruit, he may be glorified,
John xv. 18. (3.) There is a great variety of these pleasant fruits,
with which our souls should be well stocked; we must have all sorts of
them, grace for all occasions, new and old, as the good householder has
in his treasury, not only the products of this year, but remainders of
the last, Matt. xiii. 52. We must not only have that ready to us, for
the service of Christ, which we have heard, and learned, and
experienced lately, but must retain that which we have formerly
gathered; nor must we content ourselves only with what we have laid up
in store in the days of old, but, as long as we live, must be still
adding something new to it, that our stock may increase, and we may be
thoroughly furnished for every good work. (4.) Those that truly love
Christ will think all they have, even their most pleasant fruits, and
what they have treasured up most carefully, too little to be bestowed
upon him, and he is welcome to it all; if it were more and better, it
should be at his service. It is all from him, and therefore it is fit
it should be all for him.
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S O N G O F S O L O M O N.
CHAP. VIII.
The affections between Christ and his spouse are as strong and lively
here, in this closing chapter of the song, as ever, and rather more so.
I. The spouse continues her importunity for a more intimate communion
and fellowship with him, ver. 1-3. II. She charges the daughters of
Jerusalem not to interrupt her communion with her beloved (ver. 4); and
they, thereupon, admire her dependence on him, ver. 5. III. She begs of
her beloved, whom she raises up by her prayers (ver. 5), that he would
by his grace confirm that blessed union with him to which she was
admitted, ver. 6, 7. IV. She makes intercession for others also, that
care might be taken of them (ver. 8, 9), and pleases herself with the
thoughts of her own interest in Christ and his affection to her, ver.
10. V. She owns herself his tenant for a vineyard she held of him at
Baal-hamon, ver. 11, 12. VI. The song concludes with an interchanging
of parting requests. Christ charges his spouse that she should often
let him hear from her (ver. 13), and she begs of him that he would
hasten his return to her, ver. 14).
The Love of the Church to Christ.
1 O that thou wert as my brother, that sucked the breasts of my mother!
when I should find thee without, I would kiss thee; yea, I should not
be despised. 2 I would lead thee, and bring thee into my mother's
house, who would instruct me: I would cause thee to drink of spiced
wine of the juice of my pomegranate. 3 His left hand should be under
my head, and his right hand should embrace me. 4 I charge you, O
daughters of Jerusalem, that ye stir not up, nor awake my love, until
he please.
Here, I. The spouse wishes for a constant intimacy and freedom with the
Lord Jesus. She was already betrothed to him, but, the nuptials being
yet not solemnized and published (the bride, the Lamb's wife, will not
be completely ready till his second coming), she was obliged to be shy
and to keep at some distance; she therefore wishes she may be taken for
his sister, he having called her so (ch. v. 1), and that she might have
the same chaste and innocent familiarity with him that a sister has
with a brother, an own brother, that sucked the breasts of the same
mother with her, who would therefore be exceedingly tender of her, as
Joseph was of his brother Benjamin. Some make this to be the prayer of
the Old-Testament saints for the hastening of Christ's incarnation,
that the church might be the better acquainted with him, when,
forasmuch as the children are partakers of flesh and blood, he should
also himself likewise take part of the same, and not be ashamed to call
them brethren. It is rather the wish of all believers for a more
intimate communion with him, that they might receive the Spirit of
sanctification, and so Christ must be as their brother, that is, that
they might be as his brethren, which then they are when by grace they
are made partakers of a divine nature, and he that sanctifies, and
those that are sanctified, are both of one, Heb. ii. 11, &c. It becomes
brethren and sisters, the children of the same parents, that have been
nursed at the same breast, to be very loving to and tender of one
another; such a love the spouse desires might be between her and her
beloved, that she might call him brother. 2. She promises herself then
the satisfaction of making a more open profession of her relation to
him than at present she could make: "When I should find thee without,
any where, even before company, I would kiss thee, as a sister does her
own brother, especially her little brother that is now sucking the
breasts of her mother" (for so some understand it); "I would use all
the decent freedom with thee that could be, and should not be despised
for it, as doing any thing unbecoming the modesty of my sex." The
church, since Christ's incarnation, can better own him than she could
before, when she would have been laughed at for being so much in love
with one that was not yet born. Christ has become as our brother;
wherever we find him, therefore, let us be ready to own our relation to
him and affection for him, and not fear being despised for it, nor
regard that any more than David did when he danced before the ark. If
this be to be vile, I will be yet more vile. Nay, let us hope that we
shall not be despised so much as some imagine. Of the maid-servants of
whom thou hast spoken I shall be had in honour. Wherever we find the
image of Christ, though it be without, among those that do not follow
him with us, we must love it, and testify that love, and we shall not
be despised for it, but catholic charity will gain us respect. 3. She
promises to improve the opportunity she should then have for
cultivating an acquaintance with him (v. 2): "I would lead thee, as my
brother, by the arm, and hang upon thee; I would show thee all the
house of my precious things, would bring thee into my mother's house,
into the church, into the solemn assemblies (ch. iii. 4), into my
closet" (for there the saints have most familiar communion with
Christ), "and there thou wouldst instruct me" (so some read it), as
brethren inform their sisters of what they desire to be instructed in.
Those that know Christ shall be taught of him; and therefore we should
desire communion with Christ that we may receive instruction from him.
He has come that he might give us an understanding. Or, "My mother
would instruct me when I have thee with me." It is the presence of
Christ in and with his church that makes the word and ordinances
instructive to her children, who shall all be taught of God. 4. She
promises him to bid him welcome to the best she had; she would cause
him to drink of her spiced wine and the juice of her pomegranate, and
bid him welcome to it, wishing it better for his sake. The exercise of
grace and the performance of duty are spiced wine to the Lord Jesus,
very acceptable to him, as expressive of a grateful sense of his
favours. Those that are pleased with Christ must study to be pleasing
to him; and they will not find him hard to be pleased. He reckons
hearty welcome his best entertainment; and, if he have that, he will
bring his entertainment along with him. 5. She doubts not but to
experience his tender care of her and affection to her (v. 3), that she
should be supported by his power and kept from fainting in the hardest
services and sufferings (His left hand shall be under my head) and that
she should be comforted with his love--His right hand should embrace
me. Thus Christ laid his right hand upon John when he was ready to die
away, Rev. i. 17. See also Dan. x. 10, 18. It may be read as it is ch.
ii. 6, His left hand is under my head (for the words are the same in
the original) and so it expresses an immediate answer to her prayer;
she was answered with strength in her soul, Ps. cxxxviii. 3. While we
are following hard after Christ his right hand sustains us, Ps. lxiii.
8. Underneath are the everlasting arms. 6. She charges those about her
to take heed of doing any thing to interrupt the pleasing communion she
now had with her beloved (v. 4), as she had done before, when he thus
strengthened and comforted her with his presence (ch. ii. 7): Let me
charge you, O you daughters of Jerusalem, and reason with you, Why
should you stir up, and why should you awake, my love, until he will?
The church, our common mother, charges all her children that they never
do any thing to provoke Christ to withdraw, which we are very prone to
do. Why should you put such an affront upon him? Why should you be such
enemies to yourselves? We should thus reason with ourselves when we are
tempted to do that which will grieve the Spirit. "What! Am I weary of
Christ's presence, that I affront him and provoke him to depart from
me? Why should I do that which he will take so unkindly and which I
shall certainly repent of?"
The Church's Dependence on Christ; The Love of the Church to Christ.
5 Who is this that cometh up from the wilderness, leaning upon her
beloved? I raised thee up under the apple tree: there thy mother
brought thee forth: there she brought thee forth that bare thee. 6
Set me as a seal upon thine heart, as a seal upon thine arm: for love
is strong as death; jealousy is cruel as the grave: the coals thereof
are coals of fire, which hath a most vehement flame. 7 Many waters
cannot quench love, neither can the floods drown it: if a man would
give all the substance of his house for love, it would utterly be
contemned.
Here, I. The spouse is much admired by those about her. It comes in in
a parenthesis, but in it gospel-grace lies as plain, and as much above
ground, as any where in this mystical song: Who is this that comes up
from the wilderness, leaning upon her beloved? Some make these the
words of the bridegroom, expressing himself well pleased with her
reliance on him and resignation of herself to his guidance. They are
rather the words of the daughters of Jerusalem, to whom she spoke (v.
4); they see her, and bless her. The angels in heaven, and all her
friends on earth, are the joyful spectators of her bliss. The Jewish
church came up from the wilderness supported by the divine power and
favour, Deut. xxxii. 10, 11. The Christian church was raised up from a
low and desolate condition by the grace of Christ relied on, Gal. iv.
27. Particular believers are amiable, nay, admirable, and divine grace
is to be admired in them, when by the power of that grace they are
brought up from the wilderness, leaning with a holy confidence and
complacency upon Jesus Christ their beloved. This bespeaks the beauty
of a soul, and the wonders of divine grace, 1. In the conversion of
sinners. A sinful state is a wilderness, remote from communion with
God, barren and dry, and in which there is no true comfort; it is a
wandering wanting state. Out of this wilderness we are concerned to
come up, by true repentance, in the strength of the grace of Christ,
supported by our beloved and carried in his arms. 2. In the consolation
of saints. A soul convinced of sin, and truly humbled for it, is in a
wilderness, quite at a loss; and there is no coming out of this
wilderness but leaning on Christ as our beloved, by faith, and not
leaning to our own understanding, nor trusting to any righteousness or
strength of our own as sufficient for us, but going forth, and going
on, in the strength of the Lord God, and making mention of his
righteousness, even his only, who is the Lord our righteousness. 3. In
the salvation of those that belong to Christ. We must go up from the
wilderness of this world having our conversation in heaven; and, at
death, we must remove thither, leaning upon Christ, must live and die
by faith in him. To me to live is Christ, and it is he that is gain in
death.
II. She addresses herself to her beloved.
1. She puts him in mind of the former experience which she and others
had had of comfort and success in applying to him. (1.) For her own
part: "I raised thee up under the apple tree, that is, I have many a
time wrestled with thee by prayer and have prevailed. When I was alone
in the acts of devotion, retired in the orchard, under the apple-tree"
(which Christ himself was compared to, ch. ii. 3), as Nathanael under
the fig-tree (John i. 48), "meditating and praying, then I raised thee
up, to help me and comfort me," as the disciples raised him up in the
storm, saying, Master, carest thou not that we perish? (Mark iv. 38),
and the church (Ps. xliv. 23), Awake, why sleepest thou? Note, The
experience we have had of Christ's readiness to yield to the
importunities of our faith and prayer should encourage us to continue
instant in our addresses to him, to strive more earnestly, and not to
faint. I sought the Lord, and he heard me, Ps. xxxiv. 4. (2.) Others
also had like experience of comfort in Christ, as it follows there (Ps.
xxxiv. 5), They looked unto him, as well as I, and were lightened.
There thy mother brought thee forth, the universal church, or believing
souls, in whom Christ was formed, Gal. iv. 15. They were in pain for
the comfort of an interest in thee, and travailed in pain with great
sorrow (so the word here signifies); but they brought thee forth; the
pangs did not continue always; those that had travailed in convictions
at last brought forth in consolations, and the pain was forgotten for
joy of the Saviour's birth. By this very similitude our Saviour
illustrates the joy which his disciples would have in his return to
them, after a mournful separation for a time, John xvi. 21, 22. After
the bitter pangs of repentance many a one has had the blessed birth of
comfort; why then may not I?
2. She begs of him that her union with him might be confirmed, and her
communion with him continued and made more intimate (v. 6): Set me as a
seal upon thy heart, as a seal upon thy arm. (1.) "Let me have a place
in thy heart, an interest in thy love." This is that which all those
desire above any thing that know how much their happiness is bound up
in the love of Christ. (2.) "Let me never lose the room I have in thy
heart; let thy love to me be ensured, as that deed which is sealed up
not to be robbed. Let nothing ever prevail either to separate me from
thy love, or, by suspending the communications of it, to deprive me of
the comfortable sense of it." (3.) "Let me be always near and dear to
thee, as the signet on thy right hand, not to be parted with (Jer.
xxii. 24), engraven upon the palms of thy hands (Isa. xlix. 14), be
loved with a peculiar love." (4.) "Be thou my high priest; let my name
be written on thy breast-plate, nearer thy heart, as the names of all
the tribes were engraven like the engravings of a signet in twelve
precious stones on the breast-plate of Aaron, and also on two precious
stones on the two shoulders or arms of the ephod," Exod. xxviii. 11,
12, 21. (5.) "Let thy power be engaged for me, as an evidence of thy
love to me; let me be not only a seal upon thy heart, but a seal upon
thy arm; let me be ever borne up in thy arms, and know it to my
comfort." Some make these to be the words of Christ to his spouse,
commanding her to be ever mindful of him and of his love to her;
however, if we desire and expect that Christ should set us as a seal on
his heart, surely we cannot do less than set him as a seal on ours.
3. To enforce this petition, she pleads the power of love, of her love
to him, which constrained her to be thus pressing for the tokens of his
love to her.
(1.) Love is a violent vigorous passion. [1.] It is strong as death.
The pains of a disappointed lover are like the pains of death; nay, the
pains of death are slighted, and made nothing of, in pursuit of the
beloved object. Christ's love to us was strong as death, for it broke
through death itself. He loved us, and gave himself for us. The love of
true believers to Christ is strong as death, for it makes them dead to
every thing else; it even parts between soul and body, while the soul,
upon the wings of devout affections, soars upward to heaven, an even
forgets that it is yet clothed and clogged with flesh. Paul, in a
rapture of this love, knew not whether he was in the body or out of the
body. By it a believer is crucified to the world. [2.] Jealousy is
cruel as the grave, which swallows up and devours all; those that truly
love Christ are jealous of every thing that would draw them from him,
and especially jealous of themselves, lest they should do any thing to
provoke him to withdraw from them, and, rather than do so, would pluck
out a right eye and cut off a right hand, than which what can be more
cruel? Weak and trembling saints, who conceive a jealousy of Christ,
doubting of his love to them, find that jealousy to prey upon them like
the grave; nothing wastes the spirits more; but it is an evidence of
the strength of their love to him. (3.) The coals thereof, its lamps,
and flames, and beams, are very strong, and burn with incredible force,
as the coals of fire that have a most vehement flame, a flame of the
Lord (so some read it), a powerful piercing flame, as the lightning,
Ps. xxix. 7. Holy love is a fire that begets a vehement heat in the
soul, and consumes the dross and chaff that are in it, melts it down
like wax into a new form, and carries it upwards as the sparks towards
God and heaven.
(2.) Love is a valiant victorious passion. Holy love is so; the
reigning love of God in the soul is constant and firm, and will not be
drawn off from him either by fair means or foul, by life or death, Rom.
viii. 38. [1.] Death, and all its terrors, will not frighten a believer
from loving Christ: Many waters, though they will quench fire, cannot
quench this love, no, nor the floods drown it, v. 7. The noise of these
waters will strike no terror upon it; let them do their worst, Christ
shall still be the best beloved. The overflowing of these waters will
strike no damp upon it, but it will enable a man to rejoice in
tribulation. Though he slay me, I will love him and trust in him. No
waters could quench Christ's love to us, nor any floods drown it; he
waded through the greatest difficulties, even seas of blood. Love sat
king upon the floods; let nothing then abate our love to him. [2.]
Life, and all its comforts, will not entice a believer from loving
Christ: If a man could hire him with all the substance of his house, to
take his love off from Christ and set it upon the world and the flesh
again, he would reject the proposal with the utmost disdain; as Christ,
when the kingdoms of this world and the glory of them were offered him,
to buy him off from his undertaking, said, Get thee hence, Satan. It
would utterly be contemned. Offer those things to those that know no
better. Love will enable us to repel and triumph over temptations from
the smiles of the world, as much as from its frowns. Some give this
sense of it: If a man would give all the substance of his house to
Christ, as an equivalent instead of love, to excuse it, it would be
contemned. He seeks not ours, but us, the heart, not the wealth. If I
give all my goods to feed the poor, and have not love, it is nothing, 1
Cor. xiii. 1. Thus believers stand affected to Christ: the gifts of his
providence cannot satisfy them without the assurances of his love.
Concern for the Gentiles; Privileges and Duties of the Church.
8 We have a little sister, and she hath no breasts: what shall we do
for our sister in the day when she shall be spoken for? 9 If she be a
wall, we will build upon her a palace of silver: and if she be a door,
we will inclose her with boards of cedar. 10 I am a wall, and my
breasts like towers: then was I in his eyes as one that found favour.
11 Solomon had a vineyard at Baal-hamon; he let out the vineyard unto
keepers; every one for the fruit thereof was to bring a thousand pieces
of silver. 12 My vineyard, which is mine, is before me: thou, O
Solomon, must have a thousand, and those that keep the fruit thereof
two hundred.
Christ and his spouse having sufficiently confirmed their love to each
other, and agreed it to be on both sides strong as death and
inviolable, they are here, in these verses, like a loving husband and
his wife, consulting together about their affairs, and considering what
they should do. Yoke-fellows, having laid their hearts together, lay
their heads together, to contrive about their relations and about their
estates; and, accordingly, this happy pair are here advising with one
another about a sister, and a vineyard.
I. They are here consulting about their sister, their little sister,
and the disposing of her.
1. The spouse proposes her case with a compassionate concern (v. 8): We
have a little sister and she has no breasts (she has not grown up to
maturity); what shall we do for this little sister of ours in the day
that she shall be spoken for, so as that we may do well for her? (1.)
This may be understood as spoken by the Jewish church concerning the
Gentile world. God has espoused the church of the Jews to himself, and
she was richly endowed, but what shall become of the poor Gentiles, the
barren that has not borne, and the desolate? Isa. liv. 1. Their
condition (say the pious Jews) is very deplorable and forlorn; they are
sisters, children of the same fathers, God and Adam, but they are
little, because not dignified with the knowledge of God; they have no
breasts, no divine revelation, no scriptures, no ministers, no breasts
of consolation drawn out to them, when they might suck, being strangers
to the covenants of promise, no breasts of instruction themselves to
draw out to their children, to nourish them, 1 Pet. ii. 2. What shall
we do for them? We can but pity them, and pray for them. Lord, what
wilt thou do for them? The saints, in Solomon's time, might know, from
David's psalms, that God had mercy in store for them, and they begged
it might be hastened to them. Now the tables are turned; the Gentiles
are betrothed to Christ, and ought to return the kindness by an equal
concern for the bringing in of the Jews again, our eldest sister, that
once had breasts, but now has none. If we take it in this sense, the
unbelieving posterity of these pious Jews contradicted this prayer of
their fathers; for, when the day came that the Gentiles should be
spoken for and courted to Christ, instead of considering what to do for
them they plotted to do all they could against them, which filled up
the measure of their iniquity, 1 Thess. ii. 16. Or, (2.) It may be
applied to any other that belong to the election of grace, but are yet
uncalled. They are remotely related to Christ and his church, and
sisters to them both, other sheep that are not of this fold, John x.
16; Acts xviii. 10. They have no breasts, none yet fashioned (Ezek.
xvi. 7), no affection to Christ, no principle of grace. The day will
come when they shall be spoken for, when the chosen shall be called,
shall be courted for Christ, by the ministers, the friends of the
bridegroom. A blessed day it will be, a day of visitation. What shall
we do, in that day, to promote the match, to conquer their coyness, and
persuade them to consent to Christ and present themselves chaste
virgins to him? Note, Those that through grace are brought to Christ
themselves should contrive what they may do to help others to him, to
carry on the great design of his gospel, which is to espouse souls to
Christ and convert sinners to him from whom they have departed.
2. Christ soon determines what to do in this case, and his spouse
agrees with him in it (v. 9): "If she be a wall, if the good work be
once begun with the Gentiles, with the souls that are to be called in,
if the little sister, when she shall be spoken for by the gospel, will
but receive the word, and build herself upon Christ the foundation, and
frame her doings to turn to the Lord, as the wall is in order to the
house, we will build upon her a palace of silver, or build her up into
such a palace; we will carry on the good work that is begun, till the
wall become a palace, the wall of stone a palace of silver," which goes
beyond the boast of Augustus Cæsar, that what he found brick he left
marble. This little sister, when once she is joined to the Lord, shall
be made to grow into a holy temple, a habitation of God through the
Spirit, Eph. ii. 21, 22. If she be a door, when this palace comes to be
finished, and the doors of this wall set up, which was the last thing
done (Neh. vii. 1), then we will enclose here with boards of cedar; we
will carefully and effectually protect her, that she shall receive no
damage. We will do it; Father, Son, and Holy Ghost, all concur in
contriving, carrying on, and crowning, the blessed work when the time
comes. Whatever is wanting shall be set in order, and the work of faith
shall be fulfilled with power. Though the beginnings of grace be small,
the latter end shall greatly increase. The church is in care concerning
those that are yet uncalled. "Let me alone," says Christ; "I will do
all that which is necessary to be done for them. Trust me with it."
3. The spouse takes this occasion to acknowledge with thankfulness his
kindness to her, v. 10. She is very willing to trust him with her
little sister, for she herself had had great experience of his grace,
and, for her part, she owed her all to him: I am a wall, and my breasts
like towers. This she speaks, not as upbraiding her little sister that
had no breasts, but comforting her concerning her, that he who had made
her what she was, who had built her up upon himself and made her to
grow up to maturity, could and would do the same kindness for those
whose case she bore upon her heart. Then was I in his eyes as one that
found favour. See, (1.) What she values herself upon, her having found
favour in the eyes of Jesus Christ. Those are happy, truly happy, and
for ever so, that have the favour of God and are accepted of him. (2.)
How she ascribes the good work of God in her to the good-will of God
towards her: "He has made me a wall and my breasts as towers, and then,
in that instance more than in any thing, I experienced his love to me."
Hail, thou that art highly favoured, for in thee Christ is formed. (3.)
What pleasure God takes in the work of his own hands. When we are made
as a wall, as a brazen wall (Jer. i. 18; xv. 20), that stands firmly
against the blast of the terrible ones (Isa. xxv. 4), then God takes
delight in us to do us good. (4.) With what joy and triumph we ought to
speak of God's grace towards us, and with what satisfaction we should
look back upon the special times and seasons when we were in his eyes
as those that find favour; these were days never to be forgotten.
II. They are here consulting about a vineyard they had in the country,
the church of Christ on earth considered under the notion of a vineyard
(v. 11, 12): Solomon had a vineyard at Baal-hamon, had a kingdom in the
possession of a multitude, a numerous people. As he was a type of
Christ, so his vineyard was a type of the church of Christ. Our Saviour
has given us a key to these verses in the parable of the vineyard let
out to the unthankful husbandmen, Matt. xxi. 33. The bargain was that,
every one of the tenants having so much of the vineyard assigned him as
would contain 1000 vines, he was to pay the annual rent of 1000 pieces
of silver; for we read (Isa. vii. 23) that in a fruitful soil there
were 1000 vines at 1000 silverlings. Observe, 1. Christ's church is his
vineyard, a pleasant and peculiar place, privileged with many honours;
he delights to walk in it, as a man in his vineyard, and is pleased
with its fruits. 2. He has entrusted each of us with his vineyard, as
keepers of it. The privileges of the church are that good thing which
he has committed to us, to be kept as a sacred trust. The service of
the church is to be our business, according as our capacity is. Son, go
work to-day in my vineyard. Adam, in innocency, was to dress the
garden, and to keep it. 3. He expects rent from those that are employed
in his vineyard and entrusted with it. He comes, seeking fruit, and
requires gospel-duty of all those that enjoy gospel-privileges. Every
one, of what rank or degree soever, must bring glory and honour to
Christ, and do some service to the interest of his kingdom in the
world, in consideration of what benefit and advantage they enjoy by
their share of the privileges of the vineyard. 4. Though Christ has let
out his vineyard to keepers, yet still it is his, and he has his eye
always upon it for good; for, if he did not watch over it night and day
(Isa. xxvii. 1, 2), the watchmen, to whom he has let it out, would keep
it but in vain, Ps. cxxvii. 1. Some take these for Christ's words (v.
12): My vineyard, which is mine, is before me; and they observe how he
dwells upon his property in it: It is my vineyard, which is mine; so
dear is his church to him, it is his own in the world (John xiii. 1),
and therefore he will always have it under his protection; it is his
own, and he will look after it. 5. The church, that enjoys the
privileges of the vineyard, must have them always before her. The
keeping of the vineyard requires constant care and diligence. They are
rather the words of the spouse: My vineyard, which is mine, is before
me. She has lamented her fault and folly in not keeping her own
vineyard (ch. i. 6), but now she resolves to reform. Our hearts are our
vineyards, which we must keep with all diligence; and therefore we must
have a watchful jealous eye upon them at all times. 6. Our great care
must be to pay our rent for what we hold of Christ's vineyard, and to
see that we do not go behind-hand, nor disappoint the messengers he
sends to receive the fruits (Matt. xxi. 34): Thou, O Solomon! must have
1000, and shalt have. The main of the profits belong to Christ; to him
and his praise all our fruits must be dedicated. 7. If we be careful to
give Christ the praise of our church-privileges, we may then take to
ourselves the comfort and benefit of them. If the owner of the vineyard
have had his due, the keepers of it shall be well paid for their cares
and pains; they shall have 200, which sum, no doubt, was looked upon as
a good profit. Those that work for Christ are working for themselves,
and shall be unspeakable gainers by it.
Mutual Love of Christ and the Church; Expectation of the Glory to Be
Revealed.
13 Thou that dwellest in the gardens, the companions hearken to thy
voice: cause me to hear it. 14 Make haste, my beloved, and be thou
like to a roe or to a young hart upon the mountains of spices.
Christ and his spouse are here parting for a while; she must stay below
in the gardens on earth, where she has work to do for him; he must
remove to the mountains of spices in heaven, where he has business to
attend for her, as an advocate with the Father. Now observe with what
mutual endearments they part.
I. He desires to hear often from her. She is ready at her pen; she must
be sure to write to him; she knows how to direct (v. 13): "Thou that,
for the present, dwellest in the gardens, dressing and keeping them
till thou remove from the garden below to the paradise above--thou, O
believer! whoever thou art, that dwellest in the gardens of solemn
ordinances, in the gardens of church-fellowship and communion, the
companions are so happy as to hear thy voice, cause me to hear it too."
Observe, 1. Christ's friends should keep a good correspondence one with
another, and, as dear companions, speak often to one another (Mal. iii.
16) and hearken to one another's voice; they should edify, encourage,
and respect one another. They are companions in the kingdom and
patience of Christ, and therefore, as fellow-travellers, should keep up
mutual freedom, and not be shy of, nor strange to, one another. The
communion of saints is an article of our covenant, as well as an
article of our creed, to exhort one another daily, and be glad to be
exhorted by another. Hearken to the voice of the church, as far as it
agrees with the voice of Christ; his companions will do so. 2. In the
midst of our communion with one another we must not neglect our
communion with Christ, but let him see our countenance and hear our
voice; he here bespeaks it: "The companions hearken to thy voice; it is
a pleasure to them; cause me to hear it. Thou makest thy complaints to
them when any thing grieves thee; why does thou not bring them to me,
and let me hear them? Thou art free with them; be as free with me; pour
out thy heart to me." Thus Christ, when he left his disciples, ordered
them to send to him upon every occasion. Ask, and you shall receive.
Note, Christ not only accepts and answers, but even courts his people's
prayers, not reckoning them a trouble to him, but an honour and a
delight, Prov. xv. 8. We cause him to hear our prayers when we not only
pray, but wrestle and strive in prayer. He loves to be pressingly
importuned, which is not the manner of men. Some read it, "Cause me to
be heard; thou hast often an opportunity of speaking to thy companions,
and they hearken to what thou sayest; speak of me to them; let my name
be heard among them; let me be the subject of thy discourse." "One word
of Christ" (as archbishop Usher used to say) "before you part." No
subject is more becoming, or should be more pleasing.
II. She desires his speedy return to her (v. 14): Make haste, my
beloved, to come again, and receive me to thyself; be thou like a roe,
or a young hart, upon the mountains of spices; let no time be lost; it
is pleasant dwelling here in the gardens, but to depart, and be with
thee, is far better; that therefore is what I wish, and wait, and long
for. Even so, come, Lord Jesus, come quickly. Observe, 1. Though Jesus
Christ be now retired, he will return. The heavens, those high
mountains of sweet spices, must contain him till the times of
refreshing shall come; and those times will come, when every eye shall
see him, in all the pomp and power of the upper and better world, the
mystery of God being finished and the mystical body completed. 2. True
believers, as they are looking for, so they are hastening to, the
coming of that day of the Lord, not that they would have him make more
haste than good speed, but that the intermediate counsels may all be
fulfilled, and then that the end may come--the sooner the better. Not
that they think him slack concerning his promise, as some men count
slackness, but thus they express the strength of their affections to
him and the vastness of their expectations from him when he comes
again. 3. Those only that can in sincerity call Christ their beloved,
their best beloved, can, upon good grounds, desire him to hasten his
second coming. As for those whose hearts go a whoring after the world,
and who set their affections on the things of the earth, they cannot
love his appearing, but dread it rather, because then the earth, and
all the things of it which they have chosen for their portion, will be
burnt up. But those that truly love Christ long for his second coming,
because it will be the crown both of his glory and their bliss. 4. The
comfort and satisfaction which we sometimes have in communion with God
in grace here should make us breathe the more earnestly after the
immediate vision and complete fruition of him in the kingdom of glory.
The spouse, after an endearing conference with her beloved, finding it
must break off, concludes with this affectionate request for the
perfecting and perpetuating of this happiness in the future state. The
clusters of grapes that meet us in this wilderness should make us long
for the full vintage in Canaan. If a day in his courts be so sweet,
what then will an eternity within the veil be! If this be heaven, O
that I were there! 5. It is good to conclude our devotions with a
joyful expectation of the glory to be revealed, and holy humble
breathings towards it. We should not part but with the prospect of
meeting again. It is good to conclude every sabbath with thoughts of
the everlasting sabbath, which shall have no night at the end of it,
nor any week-day to come after it. It is good to conclude every
sacrament with thoughts of the everlasting feast, when we shall sit
down with Christ at his table in his kingdom, to rise no more, and
drink of the wine new there, and to break up every religious assembly
in hopes of the general assembly of the church of the first-born, when
time and days shall be no more: Let the blessed Jesus hasten that
blessed day. Why are his chariot-wheels so long a coming? Why tarry the
wheels of his chariots?
__________________________________________________________________
Indexes
__________________________________________________________________
Index of Scripture References
Genesis
[1]1:2 [2]1:3 [3]1:4 [4]1:6-8 [5]1:7 [6]1:9 [7]1:9
[8]1:14 [9]1:14 [10]1:15 [11]1:16 [12]1:20 [13]1:21
[14]1:21 [15]1:22 [16]1:22 [17]1:25-26 [18]1:26 [19]1:26
[20]1:28 [21]1:28 [22]1:29 [23]1:31 [24]2:1 [25]2:5-6
[26]2:5-6 [27]2:7 [28]2:7 [29]2:7 [30]2:7 [31]2:7 [32]2:9
[33]2:10 [34]2:18 [35]2:22 [36]3:1-24 [37]3:5 [38]3:6
[39]3:10 [40]3:12 [41]3:15 [42]3:15 [43]3:15 [44]3:15
[45]3:15 [46]3:16 [47]3:18 [48]3:19 [49]3:19 [50]3:19
[51]3:19 [52]3:19 [53]3:19 [54]3:24 [55]3:24 [56]3:24
[57]4:4 [58]4:10-11 [59]4:12 [60]4:14 [61]4:16 [62]4:16
[63]4:23 [64]4:25 [65]5:2 [66]5:29 [67]6:2 [68]6:3
[69]6:3 [70]6:5 [71]6:5 [72]6:6 [73]6:11 [74]6:13
[75]6:16 [76]7:1 [77]7:11 [78]7:22 [79]7:22 [80]8:1
[81]8:1 [82]8:1 [83]8:1-3 [84]8:21 [85]8:21 [86]8:22
[87]8:22 [88]8:22 [89]9:2 [90]9:2 [91]9:2 [92]9:6 [93]9:6
[94]9:11 [95]10:5 [96]10:5 [97]10:31-32 [98]12:3 [99]12:5
[100]12:8 [101]12:17 [102]13:2 [103]13:3 [104]13:8
[105]13:9 [106]13:10 [107]13:18 [108]14:5-6 [109]15:1
[110]15:1 [111]15:1 [112]15:14 [113]15:18 [114]15:18
[115]16:6 [116]16:12 [117]16:12 [118]16:12 [119]17:1
[120]17:1 [121]17:1 [122]17:19 [123]18:1 [124]18:17
[125]18:19 [126]18:21 [127]18:25 [128]18:25 [129]18:25
[130]18:25 [131]19:28 [132]20:3 [133]20:6 [134]21:19
[135]22:21 [136]22:21 [137]22:21 [138]23:16 [139]24:12
[140]25:2 [141]25:2 [142]25:6 [143]25:18 [144]26:11
[145]27:1 [146]27:37 [147]27:40 [148]28:20 [149]30:2
[150]30:14 [151]31:7 [152]31:13 [153]31:24 [154]31:40
[155]31:40 [156]31:42 [157]31:53 [158]32:1 [159]32:1-2
[160]32:9 [161]32:10 [162]32:11 [163]32:28 [164]33:5
[165]33:10 [166]34:7 [167]34:30 [168]35:1 [169]35:5
[170]36:11 [171]37:4 [172]37:24-25 [173]39:9 [174]39:9
[175]39:9 [176]39:14 [177]41:40 [178]41:43 [179]41:44
[180]41:47 [181]42:21 [182]42:23 [183]43:32 [184]45:1
[185]45:3 [186]46:34 [187]48:16 [188]49:21 [189]49:21
[190]49:22 [191]49:24 [192]50:20 [193]50:23 [194]50:23
Exodus
[195]1:9 [196]2:12 [197]2:17 [198]3:5 [199]3:7 [200]3:7
[201]3:9 [202]3:14 [203]3:15 [204]4:11 [205]4:23 [206]5:1
[207]5:2 [208]6:3 [209]6:3 [210]6:3 [211]8:17 [212]8:24
[213]9:20 [214]9:20-21 [215]9:23 [216]12:23-24 [217]12:36
[218]14:10 [219]14:10 [220]14:11-12 [221]14:22 [222]14:24-25
[223]14:30 [224]14:31 [225]15:1 [226]15:1-21 [227]15:1-27
[228]15:3 [229]15:11 [230]15:11 [231]15:11 [232]15:14
[233]15:14-15 [234]15:15 [235]15:20 [236]15:20 [237]15:26
[238]15:26 [239]16:3 [240]16:10 [241]16:18 [242]17:2-7
[243]17:7 [244]17:14 [245]18:11 [246]18:11 [247]18:11
[248]18:21 [249]18:21 [250]19:4 [251]19:5 [252]19:5
[253]19:5 [254]19:6 [255]19:21 [256]20:2 [257]20:24
[258]20:24 [259]21:5-6 [260]21:6 [261]21:17 [262]21:33-34
[263]22:1 [264]22:22-23 [265]22:23 [266]22:23 [267]22:23
[268]22:26 [269]22:26-27 [270]22:28 [271]23:3 [272]23:3
[273]23:9 [274]23:13 [275]23:16 [276]23:19 [277]23:20-21
[278]23:21 [279]23:21 [280]23:26 [281]23:29 [282]24:6
[283]24:8 [284]25:8 [285]28:11-12 [286]28:21 [287]30:19
[288]30:20-21 [289]30:23-24 [290]32:7 [291]32:8 [292]32:10
[293]32:13 [294]32:34 [295]33:12 [296]33:13 [297]33:13
[298]33:17 [299]33:18-19 [300]33:19 [301]33:22 [302]34:6
[303]34:6 [304]34:6-7 [305]34:6-7 [306]34:6-7 [307]34:6-7
[308]34:7 [309]34:7 [310]39:43
Leviticus
[311]7:11-12 [312]7:15 [313]7:15 [314]7:18 [315]10:3
[316]10:3 [317]10:9 [318]18:30 [319]19:17 [320]19:17
[321]19:32 [322]23:24 [323]23:40 [324]25:25 [325]26:21
[326]26:21 [327]26:24 [328]26:36 [329]26:41 [330]26:42
[331]27:10 [332]27:32
Numbers
[333]3:6-10 [334]5:12 [335]6:23 [336]7:89 [337]10:35
[338]11:1 [339]11:5 [340]11:5 [341]11:31-32 [342]11:33
[343]11:33-34 [344]12:5 [345]12:6 [346]12:8 [347]14:1-45
[348]14:2-3 [349]14:3-4 [350]14:6-7 [351]14:10 [352]14:17
[353]14:19 [354]14:21 [355]14:22 [356]14:22 [357]14:22
[358]14:28 [359]14:28 [360]14:28 [361]14:31 [362]14:39-40
[363]15:1-31 [364]15:28-30 [365]16:3 [366]16:5 [367]16:27
[368]16:30 [369]16:32 [370]16:35 [371]20:3-5 [372]21:14
[373]23:8 [374]23:9 [375]23:10 [376]23:21 [377]23:22
[378]24:2 [379]24:5 [380]24:5 [381]24:7 [382]25:1-3
[383]25:4-5 [384]25:6 [385]29:1 [386]30:2 [387]32:14
[388]35:33
Deuteronomy
[389]1:17 [390]1:17 [391]1:26 [392]1:32 [393]2:7 [394]2:10
[395]2:20 [396]3:25 [397]3:26 [398]4:2 [399]4:2 [400]4:6
[401]4:6-7 [402]4:7 [403]4:7 [404]4:7-8 [405]4:8 [406]4:9
[407]4:19 [408]4:19 [409]4:19 [410]4:26 [411]4:32-33
[412]4:33 [413]5:24 [414]6:4 [415]6:7 [416]6:7 [417]6:7
[418]6:7 [419]6:8 [420]6:13 [421]6:20 [422]7:8 [423]7:8
[424]7:8 [425]7:14 [426]8:2 [427]8:7 [428]8:8 [429]8:12-17
[430]8:16 [431]8:17 [432]8:17 [433]8:17 [434]8:17-18
[435]9:4 [436]9:5-6 [437]10:21 [438]11:11 [439]11:11-12
[440]12:12 [441]12:32 [442]16:16 [443]17:16 [444]17:18
[445]19:14 [446]19:18-19 [447]19:20 [448]20:5 [449]20:5
[450]20:8 [451]21:6 [452]21:23 [453]22:21 [454]24:5
[455]24:13 [456]26:5 [457]26:14 [458]26:19 [459]27:14
[460]27:17 [461]27:24 [462]28:12 [463]28:25 [464]28:37
[465]28:47 [466]28:47-48 [467]28:67 [468]29:19-20 [469]29:20
[470]29:23 [471]29:24 [472]29:24 [473]29:29 [474]29:29
[475]30:4 [476]30:11 [477]30:14 [478]31:19 [479]31:21
[480]31:28 [481]32:1-47 [482]32:4 [483]32:5 [484]32:8
[485]32:9 [486]32:9 [487]32:10 [488]32:10-11 [489]32:11
[490]32:13 [491]32:13-14 [492]32:14 [493]32:14 [494]32:15
[495]32:15 [496]32:16 [497]32:21 [498]32:21 [499]32:27
[500]32:29 [501]32:34 [502]32:34 [503]32:34 [504]32:35
[505]32:36 [506]32:36 [507]32:36 [508]32:38 [509]32:43
[510]33:2 [511]33:2 [512]33:2 [513]33:3 [514]33:3
[515]33:19 [516]33:25 [517]33:26 [518]33:26 [519]33:29
[520]33:29 [521]33:29 [522]34:10
Joshua
[523]1:8 [524]3:11 [525]4:9 [526]5:1 [527]5:15 [528]7:8
[529]7:25 [530]10:11 [531]10:11 [532]10:11 [533]10:13
[534]10:24 [535]15:19 [536]22:17 [537]23:13 [538]24:15
Judges
[539]4:5 [540]4:15 [541]5:4-5 [542]5:4-5 [543]5:14
[544]5:31 [545]5:31 [546]5:31 [547]6:13 [548]6:13 [549]6:31
[550]7:25 [551]8:1-3 [552]8:21 [553]9:9 [554]9:13 [555]9:13
[556]9:15 [557]10:14 [558]10:16 [559]11:7 [560]11:11
[561]11:11 [562]12:1-3 [563]13:20 [564]20:6 [565]21:21
Ruth
[566]1:1 [567]1:19 [568]2:4 [569]2:12 [570]2:12 [571]2:12
[572]2:20 [573]3:7 [574]3:11 [575]3:18 [576]4:7
1 Samuel
[577]1:11 [578]1:13 [579]1:14-15 [580]1:18 [581]1:18
[582]2:4-5 [583]2:5 [584]2:6-8 [585]2:8 [586]2:9 [587]2:10
[588]2:10 [589]2:30 [590]2:30 [591]3:1 [592]3:18
[593]4:10-11 [594]4:11 [595]4:19 [596]6:5 [597]6:20
[598]7:2 [599]7:6 [600]7:9 [601]8:7 [602]8:16 [603]9:18
[604]10:1 [605]10:27 [606]10:27 [607]12:23 [608]14:27
[609]14:28 [610]14:41 [611]15:22 [612]15:22 [613]16:1
[614]16:16 [615]16:18 [616]17:1-58 [617]17:28 [618]17:43
[619]17:45 [620]17:45 [621]18:5-16 [622]18:7 [623]18:9
[624]18:14 [625]18:14 [626]18:14-15 [627]18:21 [628]18:25
[629]19:6 [630]19:11 [631]20:3 [632]20:17 [633]20:27
[634]21:2 [635]21:7 [636]21:10-11 [637]21:13 [638]22:2
[639]22:5 [640]22:7 [641]22:7 [642]22:9 [643]22:22
[644]23:5 [645]23:7 [646]23:12 [647]23:13 [648]23:15
[649]23:19 [650]23:27-28 [651]23:29 [652]23:29 [653]24:2
[654]24:4 [655]24:4 [656]24:4 [657]24:4 [658]24:6
[659]24:11 [660]24:12 [661]24:13 [662]24:13 [663]24:13
[664]24:16 [665]25:6 [666]25:11 [667]25:29 [668]25:32
[669]26:1 [670]26:8 [671]26:9 [672]26:10 [673]26:12
[674]26:19 [675]26:19 [676]26:19 [677]26:19 [678]26:21
[679]27:1 [680]27:1 [681]27:10 [682]30:24 [683]31:7
2 Samuel
[684]1:9 [685]1:18 [686]1:18 [687]2:23 [688]3:33-34
[689]3:36 [690]3:36 [691]3:39 [692]5:6 [693]5:7 [694]5:8
[695]5:9 [696]5:11 [697]5:17 [698]5:17 [699]5:22 [700]5:24
[701]5:24 [702]6:3 [703]6:15 [704]6:20 [705]7:2
[706]7:12-17 [707]7:14 [708]7:14-15 [709]7:14-15 [710]7:15
[711]8:1 [712]8:1-18 [713]8:2 [714]8:3 [715]8:4 [716]8:4
[717]8:4 [718]8:4 [719]8:6 [720]8:11 [721]8:13 [722]8:15
[723]10:11 [724]10:18 [725]12:3 [726]12:3 [727]12:4
[728]12:5 [729]12:6 [730]12:8 [731]12:10 [732]12:11
[733]12:11 [734]12:13 [735]12:25 [736]12:25 [737]12:25
[738]12:25 [739]13:12 [740]15:1-16:14 [741]15:3 [742]15:14
[743]15:25 [744]15:25-26 [745]15:26 [746]15:26 [747]15:31
[748]16:9 [749]16:12 [750]19:34-35 [751]19:35 [752]19:35
[753]20:16 [754]21:16-17 [755]21:17 [756]22:1 [757]22:1-51
[758]23:1 [759]23:1 [760]23:2-3 [761]23:3 [762]23:4
[763]23:5 [764]23:20 [765]24:10 [766]24:10 [767]24:13
[768]24:13 [769]24:14 [770]24:24
1 Kings
[771]1:6 [772]1:30 [773]1:40 [774]1:48 [775]2:23 [776]3:3
[777]3:28 [778]4:21 [779]4:29 [780]4:29 [781]4:30 [782]4:31
[783]4:32 [784]4:32 [785]4:33 [786]4:33 [787]6:7
[788]7:31-32 [789]8:2 [790]8:27 [791]8:32 [792]8:46
[793]9:15-19 [794]10:2 [795]10:9 [796]10:21 [797]10:24
[798]10:27 [799]11:1 [800]11:1 [801]11:1-43 [802]11:12
[803]11:28 [804]14:4 [805]14:27-28 [806]15:5 [807]16:8
[808]18:29 [809]18:38 [810]18:41 [811]19:4 [812]19:4
[813]19:11 [814]19:12-13 [815]19:18 [816]19:18 [817]21:10-13
[818]22:19-29 [819]22:39
2 Kings
[820]1:13 [821]3:12 [822]3:14 [823]6:11 [824]6:16-17
[825]6:17 [826]6:17 [827]6:17 [828]6:22 [829]6:27 [830]6:27
[831]11:3 [832]19:3 [833]20:5 [834]20:19 [835]24:5 [836]25:12
1 Chronicles
[837]2:4 [838]2:6 [839]11:3 [840]12:32 [841]13:3 [842]13:3
[843]13:3 [844]13:6 [845]16:1-43 [846]16:7 [847]16:7-36
[848]16:8-18 [849]16:15 [850]16:34-36 [851]17:23 [852]18:3
[853]18:12 [854]22:1 [855]25:1-31 [856]25:5 [857]26:5
[858]27:29 [859]27:29 [860]27:31 [861]27:31 [862]27:33
[863]28:2 [864]28:2-21 [865]29:3 [866]29:14
2 Chronicles
[867]5:13 [868]6:1 [869]6:40 [870]6:41-42 [871]7:2
[872]7:16 [873]7:21 [874]9:8 [875]9:23 [876]9:23-24
[877]10:4-5 [878]12:8 [879]12:8 [880]13:7 [881]14:9
[882]15:3 [883]15:5 [884]16:9 [885]16:9 [886]19:6 [887]19:6
[888]19:6 [889]20:1 [890]20:1-30 [891]20:5 [892]20:11
[893]20:12 [894]20:12 [895]20:12 [896]20:14 [897]20:14-17
[898]20:20-21 [899]20:21 [900]20:21-22 [901]20:23 [902]20:28
[903]23:16 [904]25:15 [905]28:22 [906]28:22 [907]29:4
[908]29:30 [909]29:30 [910]29:30 [911]29:30 [912]30:8
[913]30:10 [914]30:22 [915]31:21 [916]36:19
Ezra
[917]2:41 [918]2:41 [919]2:58 [920]3:10 [921]6:21 [922]7:27
[923]7:28 [924]9:8 [925]9:8 [926]9:8
Nehemiah
[927]1:3 [928]1:3 [929]2:10 [930]2:10 [931]5:5 [932]5:9
[933]5:15 [934]6:10 [935]6:13 [936]6:16 [937]6:16 [938]7:1
[939]8:8 [940]8:10 [941]8:10 [942]8:10 [943]9:5 [944]9:33
[945]9:33 [946]11:17 [947]11:22 [948]12:31 [949]12:35
[950]12:46 [951]13:26
Esther
[952]1:22 [953]3:15 [954]5:12 [955]6:13 [956]7:2 [957]7:4
[958]7:7 [959]8:17 [960]8:17 [961]9:1 [962]10:3 [963]10:3
Job
[964]1:1 [965]1:1 [966]1:1 [967]1:1-3 [968]1:1-2:13
[969]1:1-2:13 [970]1:2 [971]1:2-4 [972]1:3 [973]1:3
[974]1:4 [975]1:5 [976]1:5 [977]1:5 [978]1:5 [979]1:6
[980]1:6-7 [981]1:6-12 [982]1:7 [983]1:7 [984]1:8 [985]1:8
[986]1:9 [987]1:10 [988]1:10 [989]1:10 [990]1:10 [991]1:11
[992]1:11 [993]1:12 [994]1:13 [995]1:13-17 [996]1:13-19
[997]1:14-15 [998]1:14-15 [999]1:15-17 [1000]1:16 [1001]1:17
[1002]1:18-19 [1003]1:18-19 [1004]1:20 [1005]1:20-22
[1006]1:21 [1007]1:21 [1008]1:22 [1009]2:1-2 [1010]2:1-5
[1011]2:3 [1012]2:4 [1013]2:5 [1014]2:5 [1015]2:6 [1016]2:6
[1017]2:7-8 [1018]2:7-8 [1019]2:8 [1020]2:8 [1021]2:9
[1022]2:9 [1023]2:9-10 [1024]2:10 [1025]2:10 [1026]2:11
[1027]2:11 [1028]2:11 [1029]2:11-13 [1030]2:12 [1031]2:12
[1032]3:1-10 [1033]3:1-26 [1034]3:1-26 [1035]3:3 [1036]3:4
[1037]3:4 [1038]3:6 [1039]3:7 [1040]3:8 [1041]3:8 [1042]3:9
[1043]3:10 [1044]3:11-12 [1045]3:11-19 [1046]3:12 [1047]3:13
[1048]3:14 [1049]3:15 [1050]3:16 [1051]3:16 [1052]3:16
[1053]3:17 [1054]3:18 [1055]3:19 [1056]3:19 [1057]3:20
[1058]3:20-21 [1059]3:20-22 [1060]3:20-26 [1061]3:23
[1062]3:23 [1063]3:24 [1064]3:25-26 [1065]3:26 [1066]3:26
[1067]4 [1068]4:2 [1069]4:2 [1070]4:2 [1071]4:2 [1072]4:2
[1073]4:3 [1074]4:3 [1075]4:3-4 [1076]4:3-5 [1077]4:5
[1078]4:5 [1079]4:5-6 [1080]4:6 [1081]4:6 [1082]4:6
[1083]4:6-7 [1084]4:7 [1085]4:7 [1086]4:7-11 [1087]4:8
[1088]4:9 [1089]4:9 [1090]4:9 [1091]4:10-11 [1092]4:12
[1093]4:12-21 [1094]4:14 [1095]4:15 [1096]4:15-16 [1097]4:16
[1098]4:17 [1099]4:18 [1100]4:18-21 [1101]4:19 [1102]4:19
[1103]4:20 [1104]4:20-21 [1105]5:1 [1106]5:1 [1107]5:1
[1108]5:1 [1109]5:2 [1110]5:2-5 [1111]5:3 [1112]5:3
[1113]5:3-5 [1114]5:4 [1115]5:4-5 [1116]5:4-5 [1117]5:5
[1118]5:5 [1119]5:6 [1120]5:6-7 [1121]5:7 [1122]5:8
[1123]5:8 [1124]5:8 [1125]5:8-13 [1126]5:8-16 [1127]5:9
[1128]5:9 [1129]5:10 [1130]5:10 [1131]5:11 [1132]5:11
[1133]5:12 [1134]5:12-14 [1135]5:12-14 [1136]5:13 [1137]5:13
[1138]5:13 [1139]5:14 [1140]5:15 [1141]5:16 [1142]5:16
[1143]5:17 [1144]5:17 [1145]5:17-27 [1146]5:18 [1147]5:19
[1148]5:19 [1149]5:19-27 [1150]5:20 [1151]5:21 [1152]5:21
[1153]5:22 [1154]5:22 [1155]5:23 [1156]5:23 [1157]5:23
[1158]5:24 [1159]5:25 [1160]5:26 [1161]5:27 [1162]5:27
[1163]6:2-3 [1164]6:2-7 [1165]6:4 [1166]6:4 [1167]6:4
[1168]6:4 [1169]6:4 [1170]6:4 [1171]6:4 [1172]6:4 [1173]6:5
[1174]6:6 [1175]6:6-7 [1176]6:7 [1177]6:8 [1178]6:8-9
[1179]6:8-13 [1180]6:9 [1181]6:10 [1182]6:11-12 [1183]6:12
[1184]6:13 [1185]6:14 [1186]6:14-30 [1187]6:15 [1188]6:15-20
[1189]6:16 [1190]6:17 [1191]6:18 [1192]6:19 [1193]6:20
[1194]6:21 [1195]6:22 [1196]6:22 [1197]6:22 [1198]6:22
[1199]6:23 [1200]6:24-25 [1201]6:26 [1202]6:26 [1203]6:26-27
[1204]6:28 [1205]6:29 [1206]6:30 [1207]7:1 [1208]7:1-6
[1209]7:2 [1210]7:2 [1211]7:3 [1212]7:3-4 [1213]7:3-4
[1214]7:4 [1215]7:4 [1216]7:5 [1217]7:5 [1218]7:6 [1219]7:6
[1220]7:7 [1221]7:7-10 [1222]7:7-21 [1223]7:8 [1224]7:8
[1225]7:8 [1226]7:9 [1227]7:9-10 [1228]7:10 [1229]7:10
[1230]7:10 [1231]7:11 [1232]7:11-16 [1233]7:12 [1234]7:12
[1235]7:13 [1236]7:13-14 [1237]7:14 [1238]7:14 [1239]7:15-16
[1240]7:17-18 [1241]7:17-18 [1242]7:17-21 [1243]7:19
[1244]7:20 [1245]7:20 [1246]7:21 [1247]7:21 [1248]8:1-22
[1249]8:2 [1250]8:2 [1251]8:2 [1252]8:2 [1253]8:2 [1254]8:2
[1255]8:3 [1256]8:3-4 [1257]8:4 [1258]8:4 [1259]8:4
[1260]8:5 [1261]8:5-7 [1262]8:5-7 [1263]8:6 [1264]8:8
[1265]8:8 [1266]8:8-10 [1267]8:8-19 [1268]8:9 [1269]8:9
[1270]8:10 [1271]8:11-13 [1272]8:12 [1273]8:13 [1274]8:13-14
[1275]8:14 [1276]8:14-15 [1277]8:16 [1278]8:17 [1279]8:18
[1280]8:19 [1281]8:20 [1282]8:20 [1283]8:20-22 [1284]8:21
[1285]8:21 [1286]8:22 [1287]9 [1288]9:2 [1289]9:2 [1290]9:3
[1291]9:3 [1292]9:3 [1293]9:3-13 [1294]9:4 [1295]9:5-7
[1296]9:8 [1297]9:9 [1298]9:10 [1299]9:11 [1300]9:12
[1301]9:12 [1302]9:13 [1303]9:14 [1304]9:14 [1305]9:14-21
[1306]9:15 [1307]9:15 [1308]9:15 [1309]9:15 [1310]9:15-19
[1311]9:16 [1312]9:17-18 [1313]9:18 [1314]9:19 [1315]9:19
[1316]9:20 [1317]9:20-21 [1318]9:22 [1319]9:22-24 [1320]9:23
[1321]9:24 [1322]9:24 [1323]9:24 [1324]9:24 [1325]9:24
[1326]9:25-26 [1327]9:25-35 [1328]9:27 [1329]9:27-28
[1330]9:29 [1331]9:30-31 [1332]9:30-31 [1333]9:32 [1334]9:32
[1335]9:33 [1336]9:34 [1337]9:34-35 [1338]9:34-35 [1339]9:35
[1340]10:1 [1341]10:1-7 [1342]10:2 [1343]10:3 [1344]10:4
[1345]10:4 [1346]10:4-6 [1347]10:5 [1348]10:6 [1349]10:7
[1350]10:7 [1351]10:8 [1352]10:8 [1353]10:8 [1354]10:8-13
[1355]10:9 [1356]10:9 [1357]10:9 [1358]10:9 [1359]10:9
[1360]10:10 [1361]10:11 [1362]10:11 [1363]10:12 [1364]10:12
[1365]10:13 [1366]10:14 [1367]10:14-17 [1368]10:15
[1369]10:15 [1370]10:15 [1371]10:15 [1372]10:15
[1373]10:16-17 [1374]10:18-19 [1375]10:18-22 [1376]10:20
[1377]10:20 [1378]10:20-21 [1379]10:20-21 [1380]10:21
[1381]10:21 [1382]10:21-22 [1383]10:22 [1384]11:1-4
[1385]11:2-3 [1386]11:2-3 [1387]11:2-3 [1388]11:4 [1389]11:5
[1390]11:6 [1391]11:6 [1392]11:6 [1393]11:7 [1394]11:7
[1395]11:7-8 [1396]11:7-9 [1397]11:8 [1398]11:8 [1399]11:10
[1400]11:10 [1401]11:11 [1402]11:11-12 [1403]11:12
[1404]11:12 [1405]11:13-14 [1406]11:13-14 [1407]11:14
[1408]11:14 [1409]11:15 [1410]11:15-19 [1411]11:15-20
[1412]11:16 [1413]11:17 [1414]11:17 [1415]11:18 [1416]11:19
[1417]11:20 [1418]11:20 [1419]11:20 [1420]11:20 [1421]12:1-5
[1422]12:2 [1423]12:2 [1424]12:3 [1425]12:3 [1426]12:3
[1427]12:4 [1428]12:5 [1429]12:5 [1430]12:6 [1431]12:6
[1432]12:6 [1433]12:6 [1434]12:6-11 [1435]12:7-8 [1436]12:9
[1437]12:9 [1438]12:9 [1439]12:10 [1440]12:11 [1441]12:12
[1442]12:12-25 [1443]12:13 [1444]12:14 [1445]12:15
[1446]12:15 [1447]12:16 [1448]12:16 [1449]12:17 [1450]12:18
[1451]12:18 [1452]12:19 [1453]12:19 [1454]12:20 [1455]12:20
[1456]12:20 [1457]12:21 [1458]12:21 [1459]12:22 [1460]12:23
[1461]12:24 [1462]12:24 [1463]12:24 [1464]12:24-25
[1465]12:25 [1466]12:25 [1467]13:1-2 [1468]13:1-2 [1469]13:2
[1470]13:2 [1471]13:2 [1472]13:3 [1473]13:3 [1474]13:3
[1475]13:4 [1476]13:4-8 [1477]13:5 [1478]13:5-6 [1479]13:7-8
[1480]13:9 [1481]13:9-12 [1482]13:10 [1483]13:11 [1484]13:12
[1485]13:12 [1486]13:13 [1487]13:13 [1488]13:13 [1489]13:14
[1490]13:14 [1491]13:14 [1492]13:15 [1493]13:15 [1494]13:15
[1495]13:15-16 [1496]13:16 [1497]13:17 [1498]13:17
[1499]13:18 [1500]13:18 [1501]13:18 [1502]13:19 [1503]13:19
[1504]13:19 [1505]13:19 [1506]13:20-22 [1507]13:20-22
[1508]13:21 [1509]13:22 [1510]13:22 [1511]13:22 [1512]13:22
[1513]13:23 [1514]13:23-28 [1515]13:24 [1516]13:24
[1517]13:25 [1518]13:26 [1519]13:27 [1520]13:27 [1521]13:27
[1522]13:27 [1523]13:27 [1524]13:28 [1525]14:1 [1526]14:1
[1527]14:1 [1528]14:1 [1529]14:2 [1530]14:2 [1531]14:3
[1532]14:3 [1533]14:4 [1534]14:4 [1535]14:4 [1536]14:4
[1537]14:5 [1538]14:5 [1539]14:5 [1540]14:5 [1541]14:6
[1542]14:6 [1543]14:7 [1544]14:7-9 [1545]14:7-12 [1546]14:10
[1547]14:11-12 [1548]14:12 [1549]14:12 [1550]14:13
[1551]14:13 [1552]14:13 [1553]14:13 [1554]14:14 [1555]14:14
[1556]14:14 [1557]14:14-15 [1558]14:15 [1559]14:15
[1560]14:16-17 [1561]14:16-17 [1562]14:16-17 [1563]14:18
[1564]14:18 [1565]14:18-19 [1566]14:19 [1567]14:19
[1568]14:20 [1569]14:20 [1570]14:21 [1571]14:21
[1572]14:21-22 [1573]14:22 [1574]15:2-3 [1575]15:2-3
[1576]15:2-13 [1577]15:4 [1578]15:4 [1579]15:5 [1580]15:6
[1581]15:7 [1582]15:7-9 [1583]15:8 [1584]15:10 [1585]15:11
[1586]15:12-13 [1587]15:14 [1588]15:14-16 [1589]15:15
[1590]15:16 [1591]15:16 [1592]15:16 [1593]15:17
[1594]15:17-25 [1595]15:18 [1596]15:18 [1597]15:19
[1598]15:19 [1599]15:20 [1600]15:20 [1601]15:20
[1602]15:20-21 [1603]15:21 [1604]15:21 [1605]15:22
[1606]15:22 [1607]15:22 [1608]15:23 [1609]15:23 [1610]15:23
[1611]15:24 [1612]15:24 [1613]15:25 [1614]15:25-28
[1615]15:26 [1616]15:26 [1617]15:26 [1618]15:27 [1619]15:27
[1620]15:27 [1621]15:28 [1622]15:29 [1623]15:29 [1624]15:30
[1625]15:30 [1626]15:30 [1627]15:31 [1628]15:32 [1629]15:32
[1630]15:32 [1631]15:33 [1632]15:34-35 [1633]15:35
[1634]16:1-5 [1635]16:2 [1636]16:3 [1637]16:4-5 [1638]16:5
[1639]16:5 [1640]16:6 [1641]16:6-16 [1642]16:7 [1643]16:8
[1644]16:8 [1645]16:8 [1646]16:8 [1647]16:9 [1648]16:9
[1649]16:9 [1650]16:10 [1651]16:10 [1652]16:11 [1653]16:12
[1654]16:14 [1655]16:14-22 [1656]16:15 [1657]16:15-16
[1658]16:16 [1659]16:16 [1660]16:16 [1661]16:16 [1662]16:16
[1663]16:16-17 [1664]16:17 [1665]16:18 [1666]16:19
[1667]16:20 [1668]16:20 [1669]16:20-21 [1670]16:21
[1671]16:21 [1672]16:22 [1673]17:1 [1674]17:1 [1675]17:1
[1676]17:2 [1677]17:2 [1678]17:2-7 [1679]17:3 [1680]17:4
[1681]17:5 [1682]17:6 [1683]17:7 [1684]17:7 [1685]17:8
[1686]17:8-9 [1687]17:8-9 [1688]17:9 [1689]17:9 [1690]17:10
[1691]17:10-16 [1692]17:11 [1693]17:11-12 [1694]17:12
[1695]17:13 [1696]17:14 [1697]17:14 [1698]17:14
[1699]17:15-16 [1700]17:16 [1701]18:1-4 [1702]18:1-21
[1703]18:2 [1704]18:2 [1705]18:3 [1706]18:4 [1707]18:5
[1708]18:5-6 [1709]18:5-6 [1710]18:5-21 [1711]18:6 [1712]18:7
[1713]18:7 [1714]18:7-10 [1715]18:8 [1716]18:9 [1717]18:9
[1718]18:11 [1719]18:11 [1720]18:11 [1721]18:11-12
[1722]18:14 [1723]18:15 [1724]18:16 [1725]18:17 [1726]18:18
[1727]18:19 [1728]18:20 [1729]18:21 [1730]19:2 [1731]19:2
[1732]19:2-7 [1733]19:3 [1734]19:3 [1735]19:3 [1736]19:4
[1737]19:5 [1738]19:5 [1739]19:6 [1740]19:7 [1741]19:8
[1742]19:8 [1743]19:8-12 [1744]19:9 [1745]19:10 [1746]19:10
[1747]19:10 [1748]19:11 [1749]19:11 [1750]19:11 [1751]19:12
[1752]19:13 [1753]19:13 [1754]19:13 [1755]19:13
[1756]19:13-22 [1757]19:14 [1758]19:15 [1759]19:15-16
[1760]19:16 [1761]19:17 [1762]19:17 [1763]19:17 [1764]19:18
[1765]19:18 [1766]19:19 [1767]19:20 [1768]19:20
[1769]19:20-22 [1770]19:21 [1771]19:22 [1772]19:23-24
[1773]19:23-27 [1774]19:25 [1775]19:25 [1776]19:25
[1777]19:25-27 [1778]19:26 [1779]19:26 [1780]19:27
[1781]19:27 [1782]19:28 [1783]19:28-29 [1784]19:28-29
[1785]19:29 [1786]19:29 [1787]20:2 [1788]20:2 [1789]20:2-3
[1790]20:3 [1791]20:3 [1792]20:4 [1793]20:4-9 [1794]20:5
[1795]20:5 [1796]20:6 [1797]20:6-9 [1798]20:7 [1799]20:8
[1800]20:9 [1801]20:10 [1802]20:10-29 [1803]20:11 [1804]20:11
[1805]20:11 [1806]20:12 [1807]20:12 [1808]20:13
[1809]20:13-14 [1810]20:14 [1811]20:15 [1812]20:15
[1813]20:15 [1814]20:15 [1815]20:16 [1816]20:17 [1817]20:17
[1818]20:17 [1819]20:18 [1820]20:18 [1821]20:18 [1822]20:19
[1823]20:19-20 [1824]20:20 [1825]20:20 [1826]20:20
[1827]20:21 [1828]20:22 [1829]20:22 [1830]20:22 [1831]20:23
[1832]20:23 [1833]20:23 [1834]20:24 [1835]20:24 [1836]20:24
[1837]20:26 [1838]20:27 [1839]20:28 [1840]20:28 [1841]20:28
[1842]20:29 [1843]20:29 [1844]20:29 [1845]21:1-6
[1846]21:1-34 [1847]21:1-34 [1848]21:2 [1849]21:2 [1850]21:3
[1851]21:4 [1852]21:5 [1853]21:5 [1854]21:6 [1855]21:7
[1856]21:7 [1857]21:7 [1858]21:7-13 [1859]21:8 [1860]21:9
[1861]21:9 [1862]21:10 [1863]21:11-12 [1864]21:12 [1865]21:12
[1866]21:12 [1867]21:13 [1868]21:14 [1869]21:14 [1870]21:14
[1871]21:14 [1872]21:14-15 [1873]21:14-16 [1874]21:15
[1875]21:15 [1876]21:16 [1877]21:16 [1878]21:17
[1879]21:17-21 [1880]21:18 [1881]21:19 [1882]21:19
[1883]21:19 [1884]21:20 [1885]21:21 [1886]21:22 [1887]21:22
[1888]21:22-26 [1889]21:23 [1890]21:23 [1891]21:24
[1892]21:25 [1893]21:25 [1894]21:25 [1895]21:26 [1896]21:26
[1897]21:27 [1898]21:27-34 [1899]21:28 [1900]21:29
[1901]21:29 [1902]21:30 [1903]21:31 [1904]21:32-33
[1905]21:34 [1906]22:1-2 [1907]22:2 [1908]22:2 [1909]22:2-4
[1910]22:3 [1911]22:4 [1912]22:5 [1913]22:5 [1914]22:5-11
[1915]22:6 [1916]22:6 [1917]22:6-9 [1918]22:6-9 [1919]22:6-10
[1920]22:7 [1921]22:8 [1922]22:9 [1923]22:9-10 [1924]22:10-11
[1925]22:12 [1926]22:12-13 [1927]22:12-14 [1928]22:13
[1929]22:13 [1930]22:13 [1931]22:13 [1932]22:14 [1933]22:15
[1934]22:15-20 [1935]22:16 [1936]22:16 [1937]22:17
[1938]22:17 [1939]22:18 [1940]22:19 [1941]22:20 [1942]22:20
[1943]22:21 [1944]22:21-30 [1945]22:22 [1946]22:22
[1947]22:23 [1948]22:24 [1949]22:24 [1950]22:25 [1951]22:25
[1952]22:25 [1953]22:26 [1954]22:26 [1955]22:26 [1956]22:27
[1957]22:28 [1958]22:28 [1959]22:29 [1960]22:30 [1961]23:1-17
[1962]23:2 [1963]23:2 [1964]23:2-5 [1965]23:3 [1966]23:3
[1967]23:4 [1968]23:5 [1969]23:6 [1970]23:6 [1971]23:6-7
[1972]23:6-7 [1973]23:7 [1974]23:8 [1975]23:8 [1976]23:8-9
[1977]23:8-9 [1978]23:8-9 [1979]23:8-9 [1980]23:8-9
[1981]23:8-9 [1982]23:8-9 [1983]23:8-10 [1984]23:8-10
[1985]23:10 [1986]23:10 [1987]23:10-11 [1988]23:10-12
[1989]23:11 [1990]23:12 [1991]23:12 [1992]23:13
[1993]23:13-14 [1994]23:13-14 [1995]23:14 [1996]23:15
[1997]23:15 [1998]23:15-17 [1999]23:16 [2000]23:16
[2001]23:17 [2002]23:33 [2003]24:1 [2004]24:1 [2005]24:1
[2006]24:1 [2007]24:1 [2008]24:1-25 [2009]24:2 [2010]24:2-12
[2011]24:4 [2012]24:5-8 [2013]24:6 [2014]24:7-8 [2015]24:9-10
[2016]24:10 [2017]24:10 [2018]24:11 [2019]24:12 [2020]24:12
[2021]24:12 [2022]24:13 [2023]24:13-16 [2024]24:13-17
[2025]24:14 [2026]24:15 [2027]24:15 [2028]24:15 [2029]24:15
[2030]24:15 [2031]24:16 [2032]24:17 [2033]24:18
[2034]24:18-20 [2035]24:19 [2036]24:19 [2037]24:19
[2038]24:19-20 [2039]24:20 [2040]24:20 [2041]24:21
[2042]24:21-22 [2043]24:22 [2044]24:23 [2045]24:23
[2046]24:23-25 [2047]24:24 [2048]24:24 [2049]24:25 [2050]25:2
[2051]25:2-3 [2052]25:2-4 [2053]25:3 [2054]25:4 [2055]25:4
[2056]25:4 [2057]25:5 [2058]25:5 [2059]25:6 [2060]25:6
[2061]25:6 [2062]26:1-14 [2063]26:2 [2064]26:2 [2065]26:2-4
[2066]26:3 [2067]26:3 [2068]26:4 [2069]26:5 [2070]26:5-15
[2071]26:6 [2072]26:6 [2073]26:6 [2074]26:7 [2075]26:7
[2076]26:7 [2077]26:8 [2078]26:9 [2079]26:9 [2080]26:9
[2081]26:10 [2082]26:11 [2083]26:12 [2084]26:12 [2085]26:13
[2086]26:14 [2087]26:14 [2088]26:14 [2089]27:2 [2090]27:2
[2091]27:2-6 [2092]27:3 [2093]27:3-4 [2094]27:5-6 [2095]27:6
[2096]27:7 [2097]27:7-10 [2098]27:8 [2099]27:8 [2100]27:9
[2101]27:10 [2102]27:11-12 [2103]27:11-23 [2104]27:12
[2105]27:13 [2106]27:14 [2107]27:14 [2108]27:16
[2109]27:16-17 [2110]27:16-18 [2111]27:17 [2112]27:18
[2113]27:19 [2114]27:20-21 [2115]27:20-21 [2116]27:22
[2117]27:22 [2118]27:22 [2119]27:23 [2120]27:23 [2121]27:23
[2122]28:1 [2123]28:1 [2124]28:1-11 [2125]28:2 [2126]28:3
[2127]28:3 [2128]28:4 [2129]28:4 [2130]28:5 [2131]28:5
[2132]28:5 [2133]28:6 [2134]28:7-8 [2135]28:9 [2136]28:10
[2137]28:10 [2138]28:10 [2139]28:11 [2140]28:11 [2141]28:11
[2142]28:11 [2143]28:12 [2144]28:12 [2145]28:12 [2146]28:12
[2147]28:13 [2148]28:13 [2149]28:14 [2150]28:14 [2151]28:15
[2152]28:15-19 [2153]28:15-19 [2154]28:20 [2155]28:20
[2156]28:21-22 [2157]28:22 [2158]28:22 [2159]28:23
[2160]28:23 [2161]28:23 [2162]28:23-27 [2163]28:24-25
[2164]28:25 [2165]28:26-27 [2166]28:28 [2167]28:28
[2168]28:28 [2169]28:28 [2170]28:28 [2171]28:28 [2172]28:28
[2173]28:28 [2174]29:1-6 [2175]29:1-25 [2176]29:2 [2177]29:2
[2178]29:3 [2179]29:4 [2180]29:4 [2181]29:5 [2182]29:5
[2183]29:5 [2184]29:6 [2185]29:7 [2186]29:7 [2187]29:7-10
[2188]29:8 [2189]29:9-10 [2190]29:11 [2191]29:11-17
[2192]29:12 [2193]29:12 [2194]29:12-17 [2195]29:13
[2196]29:14 [2197]29:15 [2198]29:15 [2199]29:16 [2200]29:16
[2201]29:16 [2202]29:17 [2203]29:18 [2204]29:18-20
[2205]29:19-20 [2206]29:21 [2207]29:21-22 [2208]29:21-25
[2209]29:22 [2210]29:22 [2211]29:22-23 [2212]29:24
[2213]29:25 [2214]29:25 [2215]30:1 [2216]30:1 [2217]30:1
[2218]30:1-14 [2219]30:2 [2220]30:3 [2221]30:4 [2222]30:5
[2223]30:6-7 [2224]30:8 [2225]30:9 [2226]30:10 [2227]30:11
[2228]30:12 [2229]30:12 [2230]30:14 [2231]30:15-16
[2232]30:15-16 [2233]30:16 [2234]30:16 [2235]30:17
[2236]30:17-19 [2237]30:18 [2238]30:18 [2239]30:19
[2240]30:19 [2241]30:20 [2242]30:20-22 [2243]30:21
[2244]30:22 [2245]30:23 [2246]30:23 [2247]30:23 [2248]30:24
[2249]30:24 [2250]30:24 [2251]30:25 [2252]30:25 [2253]30:26
[2254]30:27 [2255]30:27 [2256]30:28 [2257]30:28 [2258]30:28
[2259]30:28-31 [2260]30:29 [2261]30:29 [2262]30:30
[2263]30:30 [2264]30:30 [2265]30:31 [2266]31:1 [2267]31:1
[2268]31:1 [2269]31:1 [2270]31:1-4 [2271]31:2 [2272]31:3
[2273]31:4 [2274]31:4-8 [2275]31:5 [2276]31:6 [2277]31:7
[2278]31:7 [2279]31:7 [2280]31:8 [2281]31:9 [2282]31:9
[2283]31:9-12 [2284]31:10 [2285]31:11 [2286]31:11 [2287]31:12
[2288]31:12 [2289]31:13 [2290]31:13 [2291]31:13-15
[2292]31:15 [2293]31:15 [2294]31:15 [2295]31:16
[2296]31:16-23 [2297]31:17 [2298]31:17 [2299]31:17
[2300]31:17-21 [2301]31:18 [2302]31:19 [2303]31:20
[2304]31:21 [2305]31:22 [2306]31:23 [2307]31:23 [2308]31:23
[2309]31:24 [2310]31:24 [2311]31:24 [2312]31:24-25
[2313]31:25 [2314]31:26 [2315]31:26-28 [2316]31:26-28
[2317]31:26-28 [2318]31:28 [2319]31:29 [2320]31:29-31
[2321]31:30 [2322]31:31 [2323]31:32 [2324]31:32 [2325]31:33
[2326]31:33-34 [2327]31:34 [2328]31:35-37 [2329]31:35-37
[2330]31:37 [2331]31:37 [2332]31:38 [2333]31:38-40
[2334]31:39 [2335]31:40 [2336]31:40 [2337]32:1 [2338]32:1-5
[2339]32:1-37:24 [2340]32:2 [2341]32:2 [2342]32:3
[2343]32:4-5 [2344]32:6 [2345]32:6 [2346]32:6 [2347]32:6-10
[2348]32:7 [2349]32:7-8 [2350]32:8 [2351]32:9 [2352]32:9
[2353]32:10 [2354]32:10 [2355]32:11-12 [2356]32:11-13
[2357]32:13 [2358]32:14 [2359]32:14-17 [2360]32:15
[2361]32:15-16 [2362]32:16 [2363]32:17 [2364]32:17
[2365]32:18 [2366]32:18-20 [2367]32:18-20 [2368]32:19
[2369]32:19 [2370]32:20 [2371]32:20 [2372]32:21-22
[2373]32:21-22 [2374]33:1 [2375]33:1-7 [2376]33:2
[2377]33:2-4 [2378]33:3 [2379]33:4 [2380]33:5 [2381]33:5-9
[2382]33:6 [2383]33:6 [2384]33:7 [2385]33:8 [2386]33:8-11
[2387]33:9 [2388]33:10-11 [2389]33:10-12 [2390]33:12
[2391]33:12 [2392]33:12 [2393]33:12-13 [2394]33:13
[2395]33:13-15 [2396]33:14 [2397]33:14 [2398]33:14
[2399]33:14 [2400]33:14 [2401]33:14 [2402]33:14
[2403]33:14-15 [2404]33:14-18 [2405]33:15 [2406]33:15
[2407]33:15-18 [2408]33:16 [2409]33:17 [2410]33:17
[2411]33:18 [2412]33:18 [2413]33:18 [2414]33:19 [2415]33:19
[2416]33:19-21 [2417]33:19-30 [2418]33:20 [2419]33:20
[2420]33:21 [2421]33:21 [2422]33:21-22 [2423]33:22
[2424]33:23 [2425]33:23 [2426]33:23 [2427]33:23 [2428]33:24
[2429]33:24 [2430]33:24 [2431]33:24 [2432]33:25 [2433]33:25
[2434]33:26 [2435]33:26-28 [2436]33:27-28 [2437]33:28
[2438]33:28 [2439]33:29-30 [2440]33:29-30 [2441]33:30
[2442]33:31 [2443]33:31-32 [2444]33:31-33 [2445]33:32
[2446]33:33 [2447]33:33-37 [2448]34:2 [2449]34:3 [2450]34:4
[2451]34:5 [2452]34:5 [2453]34:6 [2454]34:7 [2455]34:7-8
[2456]34:8 [2457]34:9 [2458]34:9 [2459]34:10 [2460]34:10
[2461]34:10 [2462]34:10 [2463]34:11 [2464]34:12 [2465]34:12
[2466]34:13 [2467]34:14 [2468]34:14 [2469]34:14 [2470]34:14
[2471]34:15 [2472]34:16 [2473]34:17 [2474]34:18 [2475]34:19
[2476]34:19 [2477]34:20 [2478]34:21 [2479]34:22 [2480]34:22
[2481]34:22 [2482]34:23 [2483]34:23 [2484]34:24 [2485]34:25
[2486]34:25 [2487]34:26 [2488]34:26 [2489]34:26
[2490]34:27-28 [2491]34:28 [2492]34:29 [2493]34:29
[2494]34:29 [2495]34:30 [2496]34:30 [2497]34:31
[2498]34:31-32 [2499]34:32 [2500]34:32 [2501]34:32
[2502]34:34 [2503]34:35 [2504]34:36 [2505]34:36 [2506]34:37
[2507]34:37 [2508]35:1-8 [2509]35:2-3 [2510]35:3 [2511]35:4
[2512]35:5 [2513]35:5 [2514]35:5-8 [2515]35:6 [2516]35:7
[2517]35:7 [2518]35:8 [2519]35:9 [2520]35:9 [2521]35:9-13
[2522]35:10 [2523]35:10 [2524]35:10 [2525]35:10 [2526]35:10
[2527]35:11 [2528]35:11 [2529]35:11 [2530]35:11 [2531]35:12
[2532]35:13 [2533]35:14 [2534]35:14 [2535]35:14-16
[2536]35:15 [2537]35:16 [2538]36:2 [2539]36:2-4 [2540]36:3
[2541]36:4 [2542]36:5 [2543]36:5 [2544]36:5-15 [2545]36:6
[2546]36:6 [2547]36:7 [2548]36:7 [2549]36:8 [2550]36:8-10
[2551]36:10 [2552]36:11 [2553]36:12 [2554]36:12 [2555]36:13
[2556]36:13 [2557]36:14 [2558]36:15 [2559]36:16
[2560]36:16-21 [2561]36:17 [2562]36:18 [2563]36:19
[2564]36:20 [2565]36:21 [2566]36:22 [2567]36:22-23
[2568]36:22-33 [2569]36:24 [2570]36:24-33 [2571]36:25
[2572]36:26 [2573]36:27 [2574]36:27 [2575]36:28 [2576]36:28
[2577]36:28 [2578]36:29 [2579]36:29 [2580]36:30 [2581]36:30
[2582]36:31 [2583]36:32 [2584]36:32 [2585]36:33 [2586]37:1-2
[2587]37:1-2 [2588]37:1-2 [2589]37:1-5 [2590]37:2 [2591]37:2
[2592]37:3 [2593]37:4 [2594]37:4-5 [2595]37:5 [2596]37:6
[2597]37:6-13 [2598]37:7 [2599]37:8 [2600]37:8 [2601]37:9
[2602]37:9 [2603]37:10 [2604]37:11 [2605]37:11 [2606]37:12
[2607]37:13 [2608]37:14 [2609]37:14-22 [2610]37:15
[2611]37:15-17 [2612]37:17 [2613]37:17 [2614]37:18
[2615]37:19 [2616]37:19 [2617]37:19 [2618]37:19-20
[2619]37:20 [2620]37:20 [2621]37:20 [2622]37:22 [2623]37:23
[2624]37:23-24 [2625]37:24 [2626]38:1 [2627]38:1
[2628]38:1-39:30 [2629]38:1-39:30 [2630]38:1-41:34 [2631]38:2
[2632]38:2-3 [2633]38:3 [2634]38:3 [2635]38:4 [2636]38:4
[2637]38:4-7 [2638]38:5 [2639]38:6 [2640]38:7 [2641]38:7
[2642]38:7 [2643]38:7 [2644]38:8 [2645]38:8 [2646]38:8
[2647]38:8-11 [2648]38:9 [2649]38:9-11 [2650]38:10
[2651]38:10 [2652]38:11 [2653]38:12 [2654]38:12-13
[2655]38:12-13 [2656]38:12-15 [2657]38:12-15 [2658]38:13
[2659]38:13 [2660]38:14 [2661]38:15 [2662]38:16 [2663]38:16
[2664]38:16-21 [2665]38:18 [2666]38:19 [2667]38:20
[2668]38:21 [2669]38:22-23 [2670]38:22-23 [2671]38:22-27
[2672]38:23 [2673]38:24 [2674]38:24 [2675]38:25 [2676]38:26
[2677]38:26-27 [2678]38:28 [2679]38:28-30 [2680]38:29-30
[2681]38:31 [2682]38:31-33 [2683]38:32 [2684]38:33
[2685]38:33 [2686]38:33 [2687]38:33 [2688]38:34 [2689]38:34
[2690]38:34-35 [2691]38:35 [2692]38:35 [2693]38:36
[2694]38:36 [2695]38:36 [2696]38:37 [2697]38:37 [2698]38:38
[2699]38:38 [2700]38:39-40 [2701]38:39-41 [2702]38:40
[2703]38:41 [2704]38:41 [2705]39:1-2 [2706]39:1-4 [2707]39:3
[2708]39:4 [2709]39:5 [2710]39:5-7 [2711]39:5-8 [2712]39:6
[2713]39:6 [2714]39:7-8 [2715]39:8 [2716]39:9 [2717]39:9-12
[2718]39:10 [2719]39:11 [2720]39:11-12 [2721]39:13
[2722]39:13 [2723]39:13-18 [2724]39:14 [2725]39:15
[2726]39:16 [2727]39:17 [2728]39:18 [2729]39:19 [2730]39:19
[2731]39:19 [2732]39:19-25 [2733]39:20 [2734]39:21
[2735]39:22 [2736]39:24 [2737]39:25 [2738]39:25 [2739]39:26
[2740]39:26-30 [2741]39:27 [2742]39:28 [2743]39:29
[2744]39:29 [2745]40:1-2 [2746]40:1-2 [2747]40:2 [2748]40:3-5
[2749]40:4 [2750]40:4 [2751]40:4 [2752]40:4-5 [2753]40:4-5
[2754]40:4-5 [2755]40:5 [2756]40:6 [2757]40:6-7 [2758]40:7
[2759]40:8 [2760]40:8 [2761]40:9 [2762]40:9 [2763]40:10
[2764]40:10 [2765]40:11-12 [2766]40:11-13 [2767]40:11-14
[2768]40:11-14 [2769]40:12 [2770]40:13 [2771]40:14
[2772]40:15 [2773]40:15 [2774]40:15-24 [2775]40:16
[2776]40:17 [2777]40:18 [2778]40:19 [2779]40:19 [2780]40:19
[2781]40:20 [2782]40:21 [2783]40:22 [2784]40:23 [2785]40:24
[2786]41:1 [2787]41:1-2 [2788]41:1-9 [2789]41:1-34
[2790]41:3-4 [2791]41:5 [2792]41:6 [2793]41:7 [2794]41:8
[2795]41:9 [2796]41:10 [2797]41:10 [2798]41:11 [2799]41:11-12
[2800]41:12 [2801]41:12 [2802]41:13-14 [2803]41:14
[2804]41:15-17 [2805]41:15-17 [2806]41:18 [2807]41:18-21
[2808]41:19-21 [2809]41:22 [2810]41:22-24 [2811]41:23
[2812]41:24 [2813]41:25 [2814]41:25-30 [2815]41:26-29
[2816]41:29 [2817]41:30 [2818]41:31 [2819]41:31-32
[2820]41:31-32 [2821]41:32 [2822]41:33 [2823]41:33-34
[2824]41:34 [2825]42:1 [2826]42:1-6 [2827]42:1-6
[2828]42:1-17 [2829]42:2 [2830]42:2-6 [2831]42:3 [2832]42:3
[2833]42:4 [2834]42:5 [2835]42:5-6 [2836]42:6 [2837]42:6
[2838]42:7 [2839]42:7-8 [2840]42:7-9 [2841]42:8 [2842]42:9
[2843]42:10-17 [2844]42:11 [2845]42:12 [2846]42:13-15
[2847]42:14 [2848]42:15 [2849]42:16
Psalms
[2850]1 [2851]1 [2852]1:1 [2853]1:1 [2854]1:1 [2855]1:1
[2856]1:1 [2857]1:1 [2858]1:1-3 [2859]1:1-3 [2860]1:1-6
[2861]1:2 [2862]1:2 [2863]1:2 [2864]1:3 [2865]1:3 [2866]1:3
[2867]1:3 [2868]1:3 [2869]1:4 [2870]1:4 [2871]1:4
[2872]1:4-5 [2873]1:4-6 [2874]1:5 [2875]1:5 [2876]1:5
[2877]1:5 [2878]1:6 [2879]1:6 [2880]1:6 [2881]1:6 [2882]1:6
[2883]1:6 [2884]1:6 [2885]1:23 [2886]2 [2887]2:1 [2888]2:1
[2889]2:1 [2890]2:1 [2891]2:1 [2892]2:1 [2893]2:1 [2894]2:1
[2895]2:1 [2896]2:1-2 [2897]2:1-2 [2898]2:1-3 [2899]2:1-3
[2900]2:1-3 [2901]2:1-6 [2902]2:1-6 [2903]2:1-6 [2904]2:1-6
[2905]2:1-12 [2906]2:1-12 [2907]2:2 [2908]2:2 [2909]2:2-5
[2910]2:3 [2911]2:3 [2912]2:3 [2913]2:4 [2914]2:4 [2915]2:4
[2916]2:4 [2917]2:4 [2918]2:4 [2919]2:4 [2920]2:4
[2921]2:4-5 [2922]2:4-5 [2923]2:5 [2924]2:5 [2925]2:5
[2926]2:6 [2927]2:6 [2928]2:6 [2929]2:6 [2930]2:6 [2931]2:6
[2932]2:6 [2933]2:6 [2934]2:6 [2935]2:6-7 [2936]2:6-7
[2937]2:7 [2938]2:7 [2939]2:7 [2940]2:7-9 [2941]2:8
[2942]2:8 [2943]2:8-9 [2944]2:8-9 [2945]2:9 [2946]2:10
[2947]2:10-12 [2948]2:10-12 [2949]2:11 [2950]2:12 [2951]2:12
[2952]2:12 [2953]2:12 [2954]2:12 [2955]3:1 [2956]3:1-2
[2957]3:1-2 [2958]3:1-3 [2959]3:2 [2960]3:3 [2961]3:3
[2962]3:3 [2963]3:4-5 [2964]3:5 [2965]3:5 [2966]3:6
[2967]3:6 [2968]3:7 [2969]3:7 [2970]3:7 [2971]3:7 [2972]3:7
[2973]3:8 [2974]3:8 [2975]4 [2976]4:1 [2977]4:1 [2978]4:1
[2979]4:1-4 [2980]4:1-4 [2981]4:1-5 [2982]4:2 [2983]4:2
[2984]4:2 [2985]4:2 [2986]4:3 [2987]4:3 [2988]4:3 [2989]4:3
[2990]4:4 [2991]4:4 [2992]4:4 [2993]4:4 [2994]4:4 [2995]4:5
[2996]4:5 [2997]4:5 [2998]4:6 [2999]4:6 [3000]4:6 [3001]4:6
[3002]4:6-7 [3003]4:6-7 [3004]4:6-7 [3005]4:6-7 [3006]4:6-7
[3007]4:6-8 [3008]4:7 [3009]4:7 [3010]4:7 [3011]4:7
[3012]4:7-8 [3013]4:8 [3014]4:8 [3015]4:8 [3016]4:8
[3017]4:13 [3018]5:1 [3019]5:1 [3020]5:1-3 [3021]5:1-6
[3022]5:1-6 [3023]5:2 [3024]5:2 [3025]5:2-3 [3026]5:3
[3027]5:3 [3028]5:4-6 [3029]5:4-6 [3030]5:6 [3031]5:6
[3032]5:7 [3033]5:7-8 [3034]5:7-12 [3035]5:8 [3036]5:8
[3037]5:8 [3038]5:9-10 [3039]5:9-10 [3040]5:11-12 [3041]5:12
[3042]5:12 [3043]5:16 [3044]6 [3045]6:1 [3046]6:1
[3047]6:1-2 [3048]6:1-7 [3049]6:1-7 [3050]6:2 [3051]6:2
[3052]6:2-3 [3053]6:2-3 [3054]6:3 [3055]6:3-5 [3056]6:4
[3057]6:5 [3058]6:6 [3059]6:6 [3060]6:6-7 [3061]6:6-8
[3062]6:7 [3063]6:8 [3064]6:8 [3065]6:8-10 [3066]6:9
[3067]6:9 [3068]6:9-11 [3069]6:10 [3070]6:11 [3071]6:12
[3072]6:13 [3073]6:15 [3074]6:16 [3075]6:20 [3076]6:20
[3077]6:21 [3078]6:22 [3079]6:23 [3080]6:23 [3081]6:24
[3082]6:25 [3083]6:26 [3084]6:29 [3085]6:30-33 [3086]6:31
[3087]6:33 [3088]6:34-35 [3089]7 [3090]7 [3091]7:1
[3092]7:1 [3093]7:1-2 [3094]7:1-9 [3095]7:1-9 [3096]7:2
[3097]7:2 [3098]7:3 [3099]7:3-5 [3100]7:3-5 [3101]7:4
[3102]7:4 [3103]7:4 [3104]7:5 [3105]7:5 [3106]7:6
[3107]7:6-9 [3108]7:7 [3109]7:8 [3110]7:8 [3111]7:9
[3112]7:10 [3113]7:10-16 [3114]7:12-13 [3115]7:13 [3116]7:13
[3117]7:13-14 [3118]7:14 [3119]7:14-16 [3120]7:15 [3121]7:15
[3122]7:15 [3123]7:15-16 [3124]7:15-16 [3125]7:15-16
[3126]7:17 [3127]7:17 [3128]7:24 [3129]8:1 [3130]8:1
[3131]8:1 [3132]8:1 [3133]8:1-9 [3134]8:2 [3135]8:2
[3136]8:2 [3137]8:3 [3138]8:3 [3139]8:3 [3140]8:3-4
[3141]8:4 [3142]8:4 [3143]8:4 [3144]8:5 [3145]8:5
[3146]8:5-6 [3147]8:5-8 [3148]8:6 [3149]8:6 [3150]8:7-8
[3151]8:9 [3152]9:1 [3153]9:1-2 [3154]9:1-6 [3155]9:3
[3156]9:4 [3157]9:4 [3158]9:5 [3159]9:6 [3160]9:6 [3161]9:6
[3162]9:7 [3163]9:7 [3164]9:7-8 [3165]9:8 [3166]9:9
[3167]9:9-10 [3168]9:10 [3169]9:10 [3170]9:11 [3171]9:11
[3172]9:11 [3173]9:11-12 [3174]9:12 [3175]9:13 [3176]9:13-14
[3177]9:14 [3178]9:15 [3179]9:15-16 [3180]9:15-16
[3181]9:15-16 [3182]9:15-17 [3183]9:16 [3184]9:17 [3185]9:17
[3186]9:18 [3187]9:18 [3188]9:19 [3189]9:19 [3190]9:20
[3191]9:20 [3192]9:20 [3193]9:20 [3194]9:20 [3195]9:20
[3196]10 [3197]10:1 [3198]10:1-11 [3199]10:2 [3200]10:2
[3201]10:3 [3202]10:3 [3203]10:3 [3204]10:4 [3205]10:4
[3206]10:4 [3207]10:5 [3208]10:5 [3209]10:6 [3210]10:7
[3211]10:8 [3212]10:9 [3213]10:10 [3214]10:11 [3215]10:11
[3216]10:11 [3217]10:12 [3218]10:12-18 [3219]10:12-18
[3220]10:13 [3221]10:14 [3222]10:14 [3223]10:14 [3224]10:14
[3225]10:15 [3226]10:16 [3227]10:16 [3228]10:17 [3229]10:17
[3230]10:17 [3231]10:18 [3232]10:18 [3233]11 [3234]11:1
[3235]11:1 [3236]11:1 [3237]11:1-3 [3238]11:2 [3239]11:2
[3240]11:2-3 [3241]11:2-3 [3242]11:3 [3243]11:4 [3244]11:4
[3245]11:5 [3246]11:5 [3247]11:5-7 [3248]11:6 [3249]11:6
[3250]11:6 [3251]11:7 [3252]12:1 [3253]12:1 [3254]12:1-2
[3255]12:2 [3256]12:3 [3257]12:3 [3258]12:3 [3259]12:3
[3260]12:3-4 [3261]12:4 [3262]12:5 [3263]12:5 [3264]12:5
[3265]12:5 [3266]12:6 [3267]12:6 [3268]12:6 [3269]12:6
[3270]12:6 [3271]12:7 [3272]12:7 [3273]12:7 [3274]12:7
[3275]12:8 [3276]12:8 [3277]12:14 [3278]13:1-2 [3279]13:1-2
[3280]13:3 [3281]13:3-4 [3282]13:3-4 [3283]13:5-6
[3284]13:5-6 [3285]13:6 [3286]13:6 [3287]14:1 [3288]14:1
[3289]14:1 [3290]14:1 [3291]14:1-7 [3292]14:2-3 [3293]14:2-3
[3294]14:2-3 [3295]14:3 [3296]14:3 [3297]14:3 [3298]14:4
[3299]14:4 [3300]14:4 [3301]14:4-6 [3302]14:5 [3303]14:5
[3304]14:5 [3305]14:5 [3306]14:5-6 [3307]14:5-6 [3308]14:6
[3309]14:6 [3310]14:6 [3311]14:7 [3312]14:7 [3313]14:7
[3314]14:29-30 [3315]15:1 [3316]15:1 [3317]15:2 [3318]15:2-5
[3319]15:4 [3320]15:5 [3321]16:1 [3322]16:1 [3323]16:1-11
[3324]16:2 [3325]16:2 [3326]16:2-3 [3327]16:2-3 [3328]16:3
[3329]16:3 [3330]16:4 [3331]16:4 [3332]16:5 [3333]16:5
[3334]16:5 [3335]16:5 [3336]16:5-7 [3337]16:6 [3338]16:6
[3339]16:6-7 [3340]16:7 [3341]16:7 [3342]16:7 [3343]16:8
[3344]16:8 [3345]16:8 [3346]16:8 [3347]16:8 [3348]16:8
[3349]16:9 [3350]16:9-11 [3351]16:11 [3352]16:11 [3353]17:1
[3354]17:1-4 [3355]17:2 [3356]17:2 [3357]17:3 [3358]17:3
[3359]17:3 [3360]17:3 [3361]17:4 [3362]17:4 [3363]17:4
[3364]17:5 [3365]17:5-8 [3366]17:6 [3367]17:6 [3368]17:7
[3369]17:8 [3370]17:8 [3371]17:8 [3372]17:9 [3373]17:9-12
[3374]17:10 [3375]17:12 [3376]17:12 [3377]17:13 [3378]17:13
[3379]17:13 [3380]17:13-14 [3381]17:14 [3382]17:14
[3383]17:14 [3384]17:14 [3385]17:14 [3386]17:14 [3387]17:14
[3388]17:14 [3389]17:14 [3390]17:14 [3391]17:14 [3392]17:14
[3393]17:14-15 [3394]17:15 [3395]17:15 [3396]18:1 [3397]18:1
[3398]18:1-3 [3399]18:2 [3400]18:3 [3401]18:4 [3402]18:4
[3403]18:4 [3404]18:4-5 [3405]18:4-19 [3406]18:6 [3407]18:6
[3408]18:7 [3409]18:7 [3410]18:7-8 [3411]18:7-15 [3412]18:8
[3413]18:9 [3414]18:10 [3415]18:10 [3416]18:10-11 [3417]18:11
[3418]18:11 [3419]18:11 [3420]18:12 [3421]18:13 [3422]18:14
[3423]18:15 [3424]18:16 [3425]18:17 [3426]18:18 [3427]18:19
[3428]18:20 [3429]18:20-28 [3430]18:21 [3431]18:21-23
[3432]18:22 [3433]18:24 [3434]18:24 [3435]18:25
[3436]18:25-26 [3437]18:26 [3438]18:28 [3439]18:29
[3440]18:29-42 [3441]18:29-50 [3442]18:30 [3443]18:30
[3444]18:31 [3445]18:32 [3446]18:32 [3447]18:32 [3448]18:33
[3449]18:33 [3450]18:34 [3451]18:34 [3452]18:35 [3453]18:35
[3454]18:35 [3455]18:36 [3456]18:37 [3457]18:37 [3458]18:38
[3459]18:39 [3460]18:39 [3461]18:39 [3462]18:40 [3463]18:41
[3464]18:42 [3465]18:43 [3466]18:43 [3467]18:43
[3468]18:43-50 [3469]18:44 [3470]18:46 [3471]18:46
[3472]18:46 [3473]18:47 [3474]18:48 [3475]18:48 [3476]18:50
[3477]19:1 [3478]19:1 [3479]19:1 [3480]19:1 [3481]19:1-2
[3482]19:1-6 [3483]19:1-6 [3484]19:1-14 [3485]19:2
[3486]19:2-3 [3487]19:3 [3488]19:3-4 [3489]19:4 [3490]19:6
[3491]19:6 [3492]19:6 [3493]19:7-9 [3494]19:7-11 [3495]19:10
[3496]19:10 [3497]19:10 [3498]19:10-11 [3499]19:12
[3500]19:12-14 [3501]19:13 [3502]19:13 [3503]19:14
[3504]19:14 [3505]19:14 [3506]19:14 [3507]20:1 [3508]20:1-4
[3509]20:2 [3510]20:3 [3511]20:3 [3512]20:4 [3513]20:4
[3514]20:5 [3515]20:5 [3516]20:5 [3517]20:6 [3518]20:6
[3519]20:6 [3520]20:6 [3521]20:6-9 [3522]20:7 [3523]20:7
[3524]20:7 [3525]20:7 [3526]20:7 [3527]20:7-8 [3528]20:8
[3529]20:9 [3530]20:9 [3531]21:1 [3532]21:1 [3533]21:1-6
[3534]21:2 [3535]21:3 [3536]21:4 [3537]21:4 [3538]21:5
[3539]21:6 [3540]21:7 [3541]21:7-13 [3542]21:8 [3543]21:8
[3544]21:8 [3545]21:9 [3546]21:9 [3547]21:10 [3548]21:11
[3549]21:11 [3550]21:12 [3551]21:12 [3552]21:13 [3553]22:1-2
[3554]22:1-2 [3555]22:1-21 [3556]22:1-31 [3557]22:1-31
[3558]22:3-5 [3559]22:3-5 [3560]22:4 [3561]22:4-5 [3562]22:6
[3563]22:6 [3564]22:6-8 [3565]22:6-8 [3566]22:9-10
[3567]22:9-10 [3568]22:11 [3569]22:11 [3570]22:11 [3571]22:12
[3572]22:12 [3573]22:12-13 [3574]22:13 [3575]22:13
[3576]22:14 [3577]22:14-15 [3578]22:14-15 [3579]22:15
[3580]22:15 [3581]22:16 [3582]22:16 [3583]22:16 [3584]22:16
[3585]22:16 [3586]22:16 [3587]22:16 [3588]22:17 [3589]22:17
[3590]22:18 [3591]22:18 [3592]22:19 [3593]22:19 [3594]22:19
[3595]22:19-21 [3596]22:20-21 [3597]22:21 [3598]22:22-25
[3599]22:23 [3600]22:23 [3601]22:24 [3602]22:25 [3603]22:26
[3604]22:26-29 [3605]22:27 [3606]22:27-28 [3607]22:28
[3608]22:28 [3609]22:28 [3610]22:29 [3611]22:29 [3612]22:30
[3613]22:30 [3614]22:30-31 [3615]22:31 [3616]23:1 [3617]23:1
[3618]23:1 [3619]23:1 [3620]23:1 [3621]23:2 [3622]23:2-3
[3623]23:2-4 [3624]23:3 [3625]23:4 [3626]23:4 [3627]23:4
[3628]23:5 [3629]23:5 [3630]23:5 [3631]23:5 [3632]23:5-6
[3633]23:6 [3634]23:6 [3635]24:1 [3636]24:1 [3637]24:1-2
[3638]24:2 [3639]24:2 [3640]24:2 [3641]24:3 [3642]24:3-4
[3643]24:3-5 [3644]24:4 [3645]24:4 [3646]24:4 [3647]24:5
[3648]24:5 [3649]24:5 [3650]24:6 [3651]24:6 [3652]24:6
[3653]24:7-10 [3654]24:8 [3655]24:10 [3656]25 [3657]25:1
[3658]25:1 [3659]25:1 [3660]25:1 [3661]25:2 [3662]25:2-3
[3663]25:4-5 [3664]25:4-5 [3665]25:4-5 [3666]25:5 [3667]25:6
[3668]25:6 [3669]25:6-7 [3670]25:7 [3671]25:7 [3672]25:7
[3673]25:7 [3674]25:8 [3675]25:8 [3676]25:8-9 [3677]25:9
[3678]25:10 [3679]25:10 [3680]25:10 [3681]25:10 [3682]25:10
[3683]25:11 [3684]25:11 [3685]25:12 [3686]25:12 [3687]25:12
[3688]25:13 [3689]25:13 [3690]25:13-14 [3691]25:14
[3692]25:14 [3693]25:14 [3694]25:14 [3695]25:14 [3696]25:14
[3697]25:15 [3698]25:15 [3699]25:15 [3700]25:15 [3701]25:15
[3702]25:16 [3703]25:16 [3704]25:16 [3705]25:17 [3706]25:17
[3707]25:17 [3708]25:17-18 [3709]25:18 [3710]25:18
[3711]25:18 [3712]25:18 [3713]25:19 [3714]25:19 [3715]25:19
[3716]25:20 [3717]25:20 [3718]25:20-21 [3719]25:21
[3720]25:21 [3721]25:21 [3722]25:21 [3723]25:21 [3724]25:22
[3725]25:22 [3726]26:1 [3727]26:1 [3728]26:1-2 [3729]26:2
[3730]26:2 [3731]26:3 [3732]26:3 [3733]26:3 [3734]26:3
[3735]26:4-5 [3736]26:4-5 [3737]26:6 [3738]26:6-8
[3739]26:6-8 [3740]26:8 [3741]26:8 [3742]26:9 [3743]26:9-10
[3744]26:9-10 [3745]26:11-12 [3746]26:11-12 [3747]27:1
[3748]27:1-3 [3749]27:2 [3750]27:2 [3751]27:4 [3752]27:4
[3753]27:4 [3754]27:4-6 [3755]27:5 [3756]27:5 [3757]27:5
[3758]27:5 [3759]27:6 [3760]27:6 [3761]27:6 [3762]27:6
[3763]27:7 [3764]27:7-9 [3765]27:8 [3766]27:9 [3767]27:10
[3768]27:10 [3769]27:11 [3770]27:11 [3771]27:12 [3772]27:12
[3773]27:13 [3774]27:13 [3775]27:13 [3776]27:14 [3777]27:14
[3778]28:1 [3779]28:1-2 [3780]28:1-3 [3781]28:2 [3782]28:2
[3783]28:3 [3784]28:4 [3785]28:4-5 [3786]28:5 [3787]28:5
[3788]28:6 [3789]28:6 [3790]28:6 [3791]28:6-8 [3792]28:7
[3793]28:8 [3794]28:9 [3795]28:9 [3796]29:1 [3797]29:1-2
[3798]29:2 [3799]29:3 [3800]29:3 [3801]29:3-9 [3802]29:3-9
[3803]29:4 [3804]29:4 [3805]29:5-6 [3806]29:7 [3807]29:7
[3808]29:8 [3809]29:9 [3810]29:9 [3811]29:10 [3812]29:10
[3813]29:10 [3814]29:10 [3815]29:10 [3816]29:11 [3817]29:11
[3818]30:1 [3819]30:1-3 [3820]30:2 [3821]30:3 [3822]30:4
[3823]30:4 [3824]30:4-5 [3825]30:5 [3826]30:5 [3827]30:6
[3828]30:6 [3829]30:6-7 [3830]30:6-7 [3831]30:7 [3832]30:7
[3833]30:7 [3834]30:7 [3835]30:7 [3836]30:8 [3837]30:8-10
[3838]30:9 [3839]30:9 [3840]30:9 [3841]30:10 [3842]30:11
[3843]30:11 [3844]30:11-12 [3845]30:12 [3846]31:1 [3847]31:1
[3848]31:1-8 [3849]31:1-8 [3850]31:1-8 [3851]31:2 [3852]31:2
[3853]31:3 [3854]31:3 [3855]31:4 [3856]31:4 [3857]31:4
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[3863]31:7 [3864]31:7 [3865]31:8 [3866]31:8 [3867]31:9
[3868]31:9-10 [3869]31:9-18 [3870]31:10 [3871]31:11
[3872]31:11 [3873]31:12 [3874]31:13 [3875]31:14 [3876]31:15
[3877]31:15 [3878]31:15 [3879]31:16 [3880]31:16 [3881]31:17
[3882]31:18 [3883]31:19-20 [3884]31:19-24 [3885]31:20
[3886]31:20 [3887]31:21-22 [3888]31:22 [3889]31:22
[3890]31:22 [3891]31:23 [3892]31:23-24 [3893]31:24
[3894]32:1-2 [3895]32:1-11 [3896]32:2 [3897]32:2 [3898]32:3
[3899]32:3-4 [3900]32:3-4 [3901]32:3-4 [3902]32:3-4
[3903]32:3-5 [3904]32:4 [3905]32:4-5 [3906]32:5 [3907]32:5
[3908]32:5-6 [3909]32:6 [3910]32:6 [3911]32:7 [3912]32:7
[3913]32:7 [3914]32:8 [3915]32:8 [3916]32:8 [3917]32:9
[3918]32:9 [3919]32:9-10 [3920]32:10 [3921]32:10 [3922]32:11
[3923]32:11 [3924]33:1 [3925]33:1-3 [3926]33:2 [3927]33:2
[3928]33:3 [3929]33:4-5 [3930]33:4-5 [3931]33:6 [3932]33:6
[3933]33:6-9 [3934]33:7 [3935]33:8 [3936]33:9 [3937]33:10-11
[3938]33:10-11 [3939]33:12 [3940]33:12 [3941]33:12
[3942]33:12-22 [3943]33:13 [3944]33:13-14 [3945]33:13-17
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[3959]34:1-6 [3960]34:1-22 [3961]34:2 [3962]34:2 [3963]34:3
[3964]34:4 [3965]34:4 [3966]34:5 [3967]34:5 [3968]34:6
[3969]34:6 [3970]34:7 [3971]34:7-10 [3972]34:8 [3973]34:9
[3974]34:10 [3975]34:11 [3976]34:11-14 [3977]34:11-22
[3978]34:12 [3979]34:13 [3980]34:13-14 [3981]34:15
[3982]34:15-22 [3983]34:16 [3984]34:17 [3985]34:17
[3986]34:17 [3987]34:18 [3988]34:18 [3989]34:19 [3990]34:19
[3991]34:19 [3992]34:19 [3993]34:19 [3994]34:19 [3995]34:19
[3996]34:20 [3997]34:21 [3998]34:21 [3999]34:22 [4000]35:1
[4001]35:1 [4002]35:1 [4003]35:1 [4004]35:1-2 [4005]35:2
[4006]35:3 [4007]35:3 [4008]35:3 [4009]35:3 [4010]35:3-4
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[7108]129:5-8 [7109]129:6 [7110]129:8 [7111]130:1
[7112]130:1-2 [7113]130:1-8 [7114]130:1-8 [7115]130:1-8
[7116]130:2 [7117]130:3 [7118]130:3 [7119]130:3-4 [7120]130:4
[7121]130:4 [7122]130:4 [7123]130:5-6 [7124]130:5-6
[7125]130:6 [7126]130:7 [7127]130:7-8 [7128]130:7-8
[7129]130:8 [7130]131:1 [7131]131:2 [7132]131:2 [7133]131:3
[7134]131:3 [7135]132:1 [7136]132:1-2 [7137]132:1-7
[7138]132:2 [7139]132:3-4 [7140]132:6-7 [7141]132:8-10
[7142]132:8-10 [7143]132:9 [7144]132:11-12 [7145]132:11-18
[7146]132:13-14 [7147]132:13-14 [7148]132:13-14 [7149]132:13-14
[7150]132:15 [7151]132:16 [7152]132:17 [7153]132:118
[7154]133:1 [7155]133:1 [7156]133:2 [7157]133:2-3 [7158]133:3
[7159]133:3 [7160]133:3 [7161]134:1 [7162]134:1-2
[7163]134:1-2 [7164]134:1-2 [7165]134:1-3 [7166]134:3
[7167]134:3 [7168]135:1-3 [7169]135:1-21 [7170]135:2
[7171]135:4 [7172]135:4 [7173]135:5 [7174]135:5 [7175]135:6
[7176]135:6 [7177]135:6-7 [7178]135:7 [7179]135:7 [7180]135:7
[7181]135:7 [7182]135:7 [7183]135:8 [7184]135:8-11
[7185]135:10 [7186]135:10-11 [7187]135:12-14 [7188]135:13
[7189]135:14 [7190]135:15-18 [7191]135:18 [7192]135:19-20
[7193]135:19-21 [7194]135:19-21 [7195]136:1 [7196]136:1
[7197]136:1-3 [7198]136:2 [7199]136:3 [7200]136:4 [7201]136:5
[7202]136:5-9 [7203]136:6 [7204]136:7-9 [7205]136:10-12
[7206]136:10-22 [7207]136:16 [7208]136:17-18 [7209]136:19-20
[7210]136:21-22 [7211]136:23-24 [7212]136:23-24 [7213]136:25
[7214]136:25 [7215]136:25-26 [7216]136:26 [7217]137:1-2
[7218]137:1-9 [7219]137:1-9 [7220]137:1-9 [7221]137:2
[7222]137:3 [7223]137:3-4 [7224]137:3-4 [7225]137:4
[7226]137:5-6 [7227]137:5-6 [7228]137:7 [7229]137:7-9
[7230]137:8 [7231]137:8-9 [7232]137:9 [7233]138:1-3
[7234]138:3 [7235]138:3 [7236]138:3 [7237]138:3 [7238]138:4-5
[7239]138:4-5 [7240]138:5 [7241]138:6 [7242]138:6-8
[7243]138:7 [7244]138:8 [7245]138:8 [7246]138:8 [7247]139:1
[7248]139:1-6 [7249]139:1-13 [7250]139:3 [7251]139:4
[7252]139:6 [7253]139:6 [7254]139:7-12 [7255]139:9
[7256]139:11-12 [7257]139:11-12 [7258]139:13-16 [7259]139:13-16
[7260]139:14 [7261]139:14-15 [7262]139:15-16 [7263]139:15-16
[7264]139:16 [7265]139:17-18 [7266]139:17-18 [7267]139:19-22
[7268]139:20 [7269]139:21 [7270]139:21-22 [7271]139:23-24
[7272]139:23-24 [7273]140:1 [7274]140:1 [7275]140:1-5
[7276]140:2 [7277]140:2 [7278]140:3 [7279]140:4 [7280]140:4
[7281]140:4 [7282]140:5 [7283]140:5 [7284]140:6-7
[7285]140:6-7 [7286]140:8 [7287]140:8-11 [7288]140:9
[7289]140:9 [7290]140:11 [7291]140:12-13 [7292]140:12-13
[7293]141:1-2 [7294]141:1-2 [7295]141:3 [7296]141:3-4
[7297]141:4 [7298]141:4 [7299]141:4 [7300]141:5 [7301]141:5
[7302]141:5-6 [7303]141:6 [7304]141:7 [7305]141:7
[7306]141:7-10 [7307]141:8 [7308]141:9 [7309]141:10
[7310]142:1 [7311]142:1-2 [7312]142:1-2 [7313]142:3
[7314]142:3 [7315]142:3 [7316]142:4 [7317]142:4 [7318]142:5
[7319]142:5 [7320]142:5-6 [7321]142:6 [7322]142:6-7
[7323]142:7 [7324]142:7 [7325]143:1 [7326]143:1 [7327]143:1-7
[7328]143:1-12 [7329]143:2 [7330]143:2 [7331]143:2
[7332]143:2 [7333]143:3 [7334]143:3 [7335]143:4 [7336]143:4-5
[7337]143:5 [7338]143:5-6 [7339]143:6 [7340]143:6 [7341]143:6
[7342]143:7 [7343]143:8 [7344]143:8 [7345]143:8 [7346]143:9
[7347]143:9 [7348]143:10 [7349]143:11 [7350]143:11
[7351]143:11 [7352]143:11 [7353]143:12 [7354]143:12
[7355]144:1 [7356]144:1-2 [7357]144:1-4 [7358]144:2
[7359]144:3 [7360]144:3-4 [7361]144:4 [7362]144:5
[7363]144:5-8 [7364]144:5-8 [7365]144:7 [7366]144:7-8
[7367]144:7-8 [7368]144:9-10 [7369]144:9-10 [7370]144:10
[7371]144:11 [7372]144:11 [7373]144:12 [7374]144:12-15
[7375]144:15 [7376]145:1 [7377]145:1 [7378]145:1-2
[7379]145:1-2 [7380]145:1-21 [7381]145:2 [7382]145:3
[7383]145:4 [7384]145:4 [7385]145:4 [7386]145:4-7 [7387]145:5
[7388]145:5 [7389]145:5 [7390]145:6 [7391]145:6 [7392]145:6
[7393]145:7 [7394]145:7 [7395]145:8 [7396]145:8-9 [7397]145:9
[7398]145:9 [7399]145:10 [7400]145:10 [7401]145:10
[7402]145:10-12 [7403]145:11 [7404]145:11 [7405]145:12
[7406]145:12 [7407]145:13 [7408]145:13 [7409]145:14
[7410]145:14-16 [7411]145:15 [7412]145:15-16 [7413]145:16
[7414]145:16 [7415]145:17 [7416]145:17-20 [7417]145:18-19
[7418]145:20 [7419]145:21 [7420]145:21 [7421]146:1-2
[7422]146:1-2 [7423]146:3 [7424]146:3 [7425]146:3-4
[7426]146:3-5 [7427]146:4 [7428]146:5 [7429]146:5 [7430]146:5
[7431]146:6 [7432]146:6 [7433]146:7 [7434]146:7-8
[7435]146:8-9 [7436]146:9 [7437]146:10 [7438]146:10
[7439]146:10 [7440]147:1 [7441]147:1 [7442]147:2 [7443]147:2
[7444]147:2 [7445]147:3 [7446]147:3 [7447]147:4 [7448]147:4-5
[7449]147:4-5 [7450]147:6 [7451]147:6 [7452]147:7 [7453]147:7
[7454]147:8 [7455]147:8-9 [7456]147:9 [7457]147:9 [7458]147:9
[7459]147:10 [7460]147:10 [7461]147:10 [7462]147:10-11
[7463]147:11 [7464]147:11 [7465]147:11 [7466]147:11
[7467]147:11 [7468]147:12 [7469]147:12 [7470]147:13
[7471]147:13 [7472]147:13-14 [7473]147:14 [7474]147:14
[7475]147:15 [7476]147:15-18 [7477]147:18 [7478]147:19-20
[7479]147:19-20 [7480]148:1-2 [7481]148:1-2 [7482]148:3
[7483]148:3-6 [7484]148:6 [7485]148:7 [7486]148:7-10
[7487]148:7-10 [7488]148:8 [7489]148:9 [7490]148:10
[7491]148:11-12 [7492]148:11-13 [7493]148:13 [7494]148:14
[7495]148:14 [7496]148:14 [7497]149:1 [7498]149:1-5
[7499]149:2 [7500]149:3 [7501]149:5 [7502]149:6 [7503]149:6-9
[7504]149:7 [7505]149:8 [7506]150:1-2 [7507]150:1-6
[7508]150:2 [7509]150:3-5 [7510]150:3-5 [7511]150:6 [7512]150:6
Proverbs
[7513]1:1 [7514]1:1-6 [7515]1:1-32 [7516]1:2-4 [7517]1:3
[7518]1:3 [7519]1:4 [7520]1:5-6 [7521]1:6 [7522]1:7
[7523]1:7 [7524]1:7 [7525]1:7-9 [7526]1:8-9 [7527]1:9
[7528]1:9 [7529]1:10 [7530]1:10-19 [7531]1:11 [7532]1:11
[7533]1:11 [7534]1:11-14 [7535]1:12 [7536]1:13 [7537]1:14
[7538]1:15 [7539]1:16 [7540]1:17 [7541]1:18 [7542]1:18-19
[7543]1:19 [7544]1:20-33 [7545]1:22 [7546]1:23 [7547]1:23
[7548]1:24 [7549]1:24 [7550]1:24-32 [7551]1:25 [7552]1:26
[7553]1:26 [7554]1:26 [7555]1:26 [7556]1:27 [7557]1:28
[7558]1:28 [7559]1:29 [7560]1:30 [7561]1:31 [7562]1:32
[7563]1:32 [7564]1:32 [7565]1:32 [7566]1:32 [7567]1:32
[7568]1:33 [7569]2:1 [7570]2:1-2 [7571]2:1-9 [7572]2:1-22
[7573]2:3 [7574]2:3-4 [7575]2:4 [7576]2:5 [7577]2:6
[7578]2:6 [7579]2:6-8 [7580]2:7-8 [7581]2:7-8 [7582]2:8
[7583]2:9 [7584]2:10 [7585]2:10-11 [7586]2:10-11
[7587]2:10-15 [7588]2:12 [7589]2:12 [7590]2:12 [7591]2:13
[7592]2:13 [7593]2:14 [7594]2:15 [7595]2:16 [7596]2:16-19
[7597]2:17 [7598]2:18-19 [7599]2:20 [7600]2:20 [7601]2:20
[7602]2:20-22 [7603]2:21 [7604]2:22 [7605]3:1-2 [7606]3:1-4
[7607]3:2 [7608]3:3 [7609]3:4 [7610]3:4 [7611]3:5 [7612]3:5
[7613]3:5-6 [7614]3:5-6 [7615]3:6 [7616]3:7 [7617]3:7-8
[7618]3:8 [7619]3:8 [7620]3:9-10 [7621]3:9-10 [7622]3:11-12
[7623]3:11-12 [7624]3:13-20 [7625]3:14 [7626]3:14-15
[7627]3:14-20 [7628]3:16-17 [7629]3:18 [7630]3:18 [7631]3:18
[7632]3:18 [7633]3:19-20 [7634]3:21 [7635]3:21-26 [7636]3:22
[7637]3:23 [7638]3:23-26 [7639]3:24 [7640]3:25 [7641]3:26
[7642]3:27 [7643]3:27-28 [7644]3:27-35 [7645]3:29 [7646]3:30
[7647]3:31 [7648]3:32 [7649]3:32-35 [7650]3:33 [7651]3:33
[7652]3:34 [7653]3:34 [7654]3:35 [7655]4:1-2 [7656]4:1-13
[7657]4:2 [7658]4:3 [7659]4:3 [7660]4:3-4 [7661]4:4
[7662]4:4 [7663]4:4 [7664]4:4 [7665]4:4 [7666]4:4-13
[7667]4:5 [7668]4:5 [7669]4:5 [7670]4:5 [7671]4:6 [7672]4:6
[7673]4:6 [7674]4:7 [7675]4:7 [7676]4:8 [7677]4:8 [7678]4:8
[7679]4:9 [7680]4:10 [7681]4:10 [7682]4:10 [7683]4:11
[7684]4:11 [7685]4:12 [7686]4:13 [7687]4:13 [7688]4:13
[7689]4:14 [7690]4:14-15 [7691]4:14-15 [7692]4:14-19
[7693]4:16-17 [7694]4:17 [7695]4:18 [7696]4:18 [7697]4:18
[7698]4:19 [7699]4:20 [7700]4:20-27 [7701]4:21 [7702]4:22
[7703]4:23 [7704]4:24 [7705]4:24 [7706]4:26 [7707]4:26
[7708]4:26 [7709]4:26 [7710]5:1-2 [7711]5:2 [7712]5:3
[7713]5:3 [7714]5:3-14 [7715]5:4 [7716]5:4 [7717]5:7-8
[7718]5:8 [7719]5:9 [7720]5:9 [7721]5:10 [7722]5:10
[7723]5:11 [7724]5:11 [7725]5:11 [7726]5:11 [7727]5:11
[7728]5:12 [7729]5:12 [7730]5:13 [7731]5:14 [7732]5:15
[7733]5:15 [7734]5:15-20 [7735]5:16 [7736]5:16-17 [7737]5:18
[7738]5:18 [7739]5:19 [7740]5:19 [7741]5:19 [7742]5:19
[7743]5:20 [7744]5:20-21 [7745]5:21 [7746]5:21 [7747]5:22
[7748]5:22 [7749]5:22 [7750]5:22-23 [7751]5:22-23 [7752]6:1-5
[7753]6:6 [7754]6:6 [7755]6:6 [7756]6:6-11 [7757]6:8
[7758]6:12-15 [7759]6:13 [7760]6:16 [7761]6:16-19 [7762]6:17
[7763]6:17 [7764]6:17 [7765]6:19 [7766]6:20 [7767]6:20-23
[7768]6:22 [7769]6:23 [7770]6:23 [7771]6:23 [7772]6:23
[7773]6:24-25 [7774]6:24-35 [7775]6:30 [7776]6:33 [7777]7:1-5
[7778]7:2 [7779]7:3 [7780]7:4 [7781]7:5 [7782]7:6-21
[7783]7:6-23 [7784]7:7 [7785]7:8 [7786]7:8 [7787]7:8
[7788]7:9 [7789]7:9 [7790]7:10 [7791]7:13 [7792]7:13
[7793]7:14 [7794]7:14 [7795]7:14 [7796]7:14-15 [7797]7:15
[7798]7:16 [7799]7:17 [7800]7:18 [7801]7:19 [7802]7:19
[7803]7:19 [7804]7:21 [7805]7:23 [7806]7:24 [7807]7:24-27
[7808]7:25 [7809]7:26 [7810]7:27 [7811]7:27 [7812]8:1
[7813]8:1-21 [7814]8:2 [7815]8:4 [7816]8:4 [7817]8:4-5
[7818]8:5 [7819]8:6 [7820]8:6 [7821]8:7 [7822]8:8 [7823]8:9
[7824]8:10-11 [7825]8:12 [7826]8:13 [7827]8:13 [7828]8:14
[7829]8:15-16 [7830]8:17 [7831]8:18 [7832]8:19 [7833]8:19
[7834]8:20 [7835]8:21 [7836]8:21 [7837]8:21 [7838]8:21
[7839]8:21 [7840]8:22 [7841]8:22-31 [7842]8:22-31
[7843]8:22-31 [7844]8:23 [7845]8:23 [7846]8:23 [7847]8:24
[7848]8:24-25 [7849]8:25 [7850]8:26 [7851]8:26 [7852]8:27
[7853]8:28 [7854]8:29 [7855]8:30 [7856]8:30 [7857]8:30
[7858]8:31 [7859]8:31 [7860]8:31 [7861]8:31 [7862]8:31
[7863]8:32 [7864]8:32 [7865]8:32 [7866]8:32-36 [7867]8:33
[7868]8:33 [7869]8:34 [7870]8:34 [7871]8:34 [7872]8:35
[7873]8:36 [7874]8:36 [7875]8:36 [7876]9:1 [7877]9:1
[7878]9:1 [7879]9:1-6 [7880]9:2 [7881]9:3 [7882]9:4
[7883]9:4 [7884]9:5 [7885]9:6 [7886]9:7-8 [7887]9:7-9
[7888]9:9 [7889]9:9 [7890]9:9 [7891]9:10 [7892]9:10
[7893]9:11 [7894]9:11 [7895]9:12 [7896]9:12 [7897]9:12
[7898]9:13 [7899]9:13 [7900]9:13 [7901]9:13-16 [7902]9:14
[7903]9:15 [7904]9:17 [7905]9:17 [7906]9:18 [7907]9:18
[7908]10:1 [7909]10:1 [7910]10:1-24:34 [7911]10:2
[7912]10:2-3 [7913]10:3 [7914]10:3 [7915]10:4 [7916]10:4
[7917]10:5 [7918]10:5 [7919]10:6 [7920]10:6 [7921]10:7
[7922]10:7 [7923]10:7 [7924]10:8 [7925]10:8 [7926]10:8
[7927]10:9 [7928]10:10 [7929]10:10 [7930]10:11 [7931]10:12
[7932]10:13 [7933]10:13 [7934]10:14 [7935]10:16 [7936]10:17
[7937]10:17 [7938]10:18 [7939]10:18 [7940]10:20 [7941]10:21
[7942]10:22 [7943]10:23 [7944]10:24 [7945]10:25 [7946]10:25
[7947]10:25 [7948]10:25 [7949]10:26 [7950]10:27-30
[7951]10:30 [7952]10:31 [7953]10:32 [7954]11:1 [7955]11:2
[7956]11:3 [7957]11:3 [7958]11:4 [7959]11:4 [7960]11:5-8
[7961]11:7 [7962]11:7 [7963]11:8 [7964]11:8 [7965]11:9-11
[7966]11:10 [7967]11:10-11 [7968]11:12 [7969]11:13
[7970]11:15 [7971]11:16 [7972]11:17 [7973]11:17
[7974]11:18-21 [7975]11:21 [7976]11:22 [7977]11:23
[7978]11:24 [7979]11:24-26 [7980]11:27 [7981]11:28
[7982]11:29 [7983]11:30 [7984]11:31 [7985]12:1 [7986]12:1
[7987]12:2-3 [7988]12:3 [7989]12:4 [7990]12:5-6 [7991]12:7
[7992]12:8-9 [7993]12:10 [7994]12:11 [7995]12:12 [7996]12:13
[7997]12:14 [7998]12:14 [7999]12:15 [8000]12:16 [8001]12:17
[8002]12:18 [8003]12:19 [8004]12:20 [8005]12:21 [8006]12:22
[8007]12:24 [8008]12:25 [8009]12:25 [8010]12:25 [8011]12:26
[8012]12:27 [8013]12:28 [8014]13:1 [8015]13:2 [8016]13:4
[8017]13:5 [8018]13:6 [8019]13:7-8 [8020]13:9 [8021]13:10
[8022]13:11 [8023]13:12 [8024]13:13 [8025]13:13 [8026]13:14
[8027]13:15 [8028]13:16 [8029]13:16 [8030]13:17 [8031]13:18
[8032]13:19 [8033]13:20 [8034]13:21 [8035]13:22 [8036]13:22
[8037]13:22 [8038]13:23 [8039]13:24 [8040]13:25 [8041]14:1
[8042]14:2 [8043]14:3 [8044]14:5 [8045]14:6 [8046]14:7
[8047]14:8 [8048]14:9 [8049]14:9 [8050]14:10 [8051]14:11
[8052]14:11-12 [8053]14:12 [8054]14:12 [8055]14:12
[8056]14:13 [8057]14:13 [8058]14:14 [8059]14:14
[8060]14:15-16 [8061]14:17 [8062]14:18 [8063]14:19
[8064]14:20 [8065]14:21 [8066]14:21 [8067]14:22 [8068]14:23
[8069]14:24 [8070]14:25 [8071]14:26 [8072]14:27 [8073]14:28
[8074]14:29 [8075]14:30 [8076]14:30 [8077]14:31 [8078]14:31
[8079]14:32 [8080]14:32 [8081]14:33 [8082]14:34 [8083]14:35
[8084]15:1 [8085]15:2 [8086]15:2 [8087]15:3 [8088]15:3
[8089]15:4 [8090]15:5 [8091]15:6 [8092]15:7 [8093]15:8
[8094]15:8 [8095]15:8 [8096]15:8 [8097]15:8 [8098]15:8
[8099]15:8 [8100]15:9 [8101]15:10 [8102]15:11 [8103]15:11
[8104]15:12 [8105]15:13 [8106]15:14 [8107]15:15 [8108]15:16
[8109]15:16-17 [8110]15:16-17 [8111]15:16-17 [8112]15:17
[8113]15:18 [8114]15:19 [8115]15:20 [8116]15:21 [8117]15:23
[8118]15:24 [8119]15:25 [8120]15:26 [8121]15:27 [8122]15:28
[8123]15:29 [8124]15:30 [8125]15:31 [8126]15:32 [8127]15:33
[8128]15:33 [8129]15:33 [8130]16:1 [8131]16:1 [8132]16:2
[8133]16:2 [8134]16:2 [8135]16:3 [8136]16:3 [8137]16:4
[8138]16:5 [8139]16:6 [8140]16:6 [8141]16:6 [8142]16:7
[8143]16:8 [8144]16:8 [8145]16:9 [8146]16:10 [8147]16:10
[8148]16:11 [8149]16:12-15 [8150]16:14-15 [8151]16:16
[8152]16:16 [8153]16:17 [8154]16:18 [8155]16:18 [8156]16:19
[8157]16:20 [8158]16:21 [8159]16:21-22 [8160]16:23
[8161]16:23 [8162]16:24 [8163]16:25 [8164]16:26 [8165]16:26
[8166]16:27 [8167]16:28 [8168]16:29-30 [8169]16:31
[8170]16:31 [8171]16:32 [8172]16:32 [8173]16:33 [8174]17:1
[8175]17:1 [8176]17:2 [8177]17:3 [8178]17:4 [8179]17:5
[8180]17:6 [8181]17:6 [8182]17:7 [8183]17:8 [8184]17:8
[8185]17:9 [8186]17:10 [8187]17:11 [8188]17:12 [8189]17:13
[8190]17:14 [8191]17:15 [8192]17:16 [8193]17:16 [8194]17:17
[8195]17:17 [8196]17:18 [8197]17:19 [8198]17:21 [8199]17:22
[8200]17:23 [8201]17:23 [8202]17:24 [8203]17:25 [8204]17:26
[8205]17:26 [8206]17:28 [8207]18:1 [8208]18:1 [8209]18:1
[8210]18:2 [8211]18:3 [8212]18:4 [8213]18:4 [8214]18:5
[8215]18:5 [8216]18:6 [8217]18:7 [8218]18:8 [8219]18:8
[8220]18:9 [8221]18:10 [8222]18:10 [8223]18:10 [8224]18:10
[8225]18:10 [8226]18:10 [8227]18:10 [8228]18:10 [8229]18:10
[8230]18:11 [8231]18:12 [8232]18:13 [8233]18:14 [8234]18:14
[8235]18:15 [8236]18:16 [8237]18:17 [8238]18:17-19
[8239]18:20 [8240]18:21 [8241]18:22 [8242]18:23 [8243]18:24
[8244]18:27 [8245]18:28 [8246]19:1 [8247]19:1 [8248]19:1
[8249]19:2 [8250]19:3 [8251]19:4 [8252]19:5 [8253]19:6
[8254]19:7 [8255]19:8 [8256]19:9 [8257]19:10 [8258]19:11
[8259]19:12 [8260]19:13 [8261]19:13 [8262]19:13-14
[8263]19:15 [8264]19:16 [8265]19:17 [8266]19:18 [8267]19:19
[8268]19:19 [8269]19:20 [8270]19:21 [8271]19:22 [8272]19:23
[8273]19:24 [8274]19:25 [8275]19:25 [8276]19:26 [8277]19:28
[8278]19:29 [8279]20:1 [8280]20:2 [8281]20:3 [8282]20:4
[8283]20:6 [8284]20:7 [8285]20:8 [8286]20:9 [8287]20:9
[8288]20:10 [8289]20:11 [8290]20:12 [8291]20:13 [8292]20:14
[8293]20:15 [8294]20:16 [8295]20:16 [8296]20:17 [8297]20:19
[8298]20:19 [8299]20:20 [8300]20:20 [8301]20:21 [8302]20:22
[8303]20:23 [8304]20:24 [8305]20:24 [8306]20:25 [8307]20:26
[8308]20:26 [8309]20:27 [8310]20:27 [8311]20:28 [8312]20:29
[8313]20:30 [8314]21:1 [8315]21:1 [8316]21:1 [8317]21:1
[8318]21:2 [8319]21:2 [8320]21:3 [8321]21:4 [8322]21:5
[8323]21:6 [8324]21:6 [8325]21:6-7 [8326]21:9 [8327]21:9
[8328]21:9 [8329]21:10 [8330]21:11 [8331]21:12 [8332]21:13
[8333]21:14 [8334]21:15 [8335]21:16 [8336]21:16 [8337]21:17
[8338]21:18 [8339]21:19 [8340]21:20 [8341]21:21 [8342]21:22
[8343]21:23 [8344]21:24 [8345]21:25 [8346]21:26 [8347]21:27
[8348]21:28 [8349]21:30 [8350]21:31 [8351]21:38 [8352]22:1
[8353]22:2 [8354]22:2 [8355]22:3 [8356]22:4 [8357]22:5
[8358]22:5 [8359]22:6 [8360]22:7 [8361]22:8 [8362]22:9
[8363]22:10 [8364]22:11 [8365]22:12 [8366]22:13 [8367]22:14
[8368]22:15 [8369]22:15 [8370]22:16 [8371]22:17-21
[8372]22:17-24:34 [8373]22:18 [8374]22:18 [8375]22:19
[8376]22:22 [8377]22:23 [8378]22:23 [8379]22:24-25
[8380]22:26-27 [8381]22:28 [8382]22:29 [8383]23:1-3
[8384]23:2 [8385]23:2 [8386]23:3 [8387]23:4 [8388]23:4
[8389]23:4-5 [8390]23:5 [8391]23:5 [8392]23:5 [8393]23:6
[8394]23:6-8 [8395]23:9 [8396]23:9 [8397]23:10-11 [8398]23:12
[8399]23:15 [8400]23:15-16 [8401]23:15-16 [8402]23:17
[8403]23:17-18 [8404]23:17-18 [8405]23:18 [8406]23:18
[8407]23:19 [8408]23:19 [8409]23:19-21 [8410]23:20
[8411]23:20 [8412]23:20-21 [8413]23:22 [8414]23:22-25
[8415]23:23 [8416]23:23 [8417]23:23 [8418]23:24
[8419]23:24-25 [8420]23:25 [8421]23:26 [8422]23:27-28
[8423]23:27-28 [8424]23:29 [8425]23:29 [8426]23:29-35
[8427]23:30 [8428]23:31 [8429]23:31 [8430]23:31 [8431]23:32
[8432]23:33 [8433]23:34 [8434]23:35 [8435]24:1-2 [8436]24:2
[8437]24:3 [8438]24:3-7 [8439]24:4 [8440]24:5 [8441]24:6
[8442]24:8 [8443]24:9 [8444]24:9 [8445]24:10 [8446]24:10
[8447]24:13-14 [8448]24:15-16 [8449]24:17 [8450]24:17-18
[8451]24:17-18 [8452]24:19 [8453]24:20 [8454]24:21-22
[8455]24:23-25 [8456]24:26 [8457]24:26 [8458]24:28
[8459]24:29 [8460]24:30-34 [8461]25:1-29:27 [8462]25:3
[8463]25:4-5 [8464]25:6-7 [8465]25:8 [8466]25:8 [8467]25:8
[8468]25:8 [8469]25:9 [8470]25:11 [8471]25:12 [8472]25:13
[8473]25:14 [8474]25:15 [8475]25:15 [8476]25:18 [8477]25:19
[8478]25:20 [8479]25:20 [8480]25:21-22 [8481]25:23
[8482]25:23 [8483]25:24 [8484]25:25 [8485]25:25 [8486]25:27
[8487]25:28 [8488]26:1 [8489]26:1 [8490]26:1 [8491]26:2
[8492]26:2 [8493]26:3 [8494]26:4-5 [8495]26:6 [8496]26:6-11
[8497]26:7 [8498]26:12 [8499]26:12 [8500]26:12 [8501]26:13-16
[8502]26:16 [8503]26:16 [8504]26:17 [8505]26:18-19
[8506]26:20 [8507]26:21 [8508]26:21 [8509]26:21 [8510]26:22
[8511]26:22 [8512]26:23 [8513]26:24 [8514]26:24-26
[8515]26:26 [8516]26:26 [8517]26:27 [8518]26:28 [8519]26:28
[8520]27:1 [8521]27:2 [8522]27:4 [8523]27:4 [8524]27:4
[8525]27:5-6 [8526]27:5-6 [8527]27:6 [8528]27:6 [8529]27:7
[8530]27:8 [8531]27:8 [8532]27:10 [8533]27:11 [8534]27:11
[8535]27:12 [8536]27:13 [8537]27:15-16 [8538]27:18
[8539]27:19 [8540]27:19 [8541]27:20 [8542]27:20 [8543]27:21
[8544]27:22 [8545]27:23 [8546]27:23 [8547]27:24 [8548]27:24
[8549]27:24 [8550]27:25 [8551]27:26 [8552]27:26 [8553]27:26
[8554]27:27 [8555]27:27 [8556]27:27 [8557]28:1 [8558]28:1
[8559]28:1 [8560]28:2-3 [8561]28:3 [8562]28:4 [8563]28:5
[8564]28:6 [8565]28:6 [8566]28:7 [8567]28:7 [8568]28:8
[8569]28:8 [8570]28:9 [8571]28:9 [8572]28:9 [8573]28:9
[8574]28:10 [8575]28:11 [8576]28:11 [8577]28:12 [8578]28:12
[8579]28:12 [8580]28:12 [8581]28:13 [8582]28:13-14
[8583]28:15 [8584]28:15 [8585]28:16 [8586]28:17 [8587]28:18
[8588]28:19 [8589]28:20 [8590]28:21 [8591]28:22 [8592]28:23
[8593]28:23 [8594]28:23 [8595]28:24 [8596]28:25 [8597]28:25
[8598]28:26 [8599]28:27 [8600]28:28 [8601]28:28 [8602]28:28
[8603]29:1 [8604]29:1 [8605]29:1 [8606]29:2 [8607]29:2
[8608]29:3 [8609]29:3 [8610]29:5 [8611]29:5 [8612]29:6
[8613]29:7 [8614]29:9 [8615]29:9 [8616]29:10 [8617]29:12
[8618]29:12 [8619]29:12 [8620]29:12 [8621]29:13 [8622]29:14
[8623]29:15 [8624]29:16 [8625]29:17 [8626]29:18 [8627]29:19
[8628]29:21 [8629]29:22 [8630]29:23 [8631]29:24 [8632]29:26
[8633]29:26 [8634]29:26 [8635]29:27 [8636]29:27 [8637]30:1
[8638]30:1-6 [8639]30:1-33 [8640]30:2 [8641]30:2-5 [8642]30:3
[8643]30:3 [8644]30:4 [8645]30:4 [8646]30:5-6 [8647]30:6
[8648]30:7-9 [8649]30:9 [8650]30:9 [8651]30:9 [8652]30:10
[8653]30:10 [8654]30:11 [8655]30:11-14 [8656]30:12
[8657]30:13 [8658]30:14 [8659]30:14 [8660]30:15-16
[8661]30:15-16 [8662]30:17 [8663]30:17 [8664]30:17
[8665]30:18-19 [8666]30:18-20 [8667]30:19 [8668]30:19
[8669]30:20 [8670]30:21-23 [8671]30:22 [8672]30:24-28
[8673]30:28 [8674]30:29 [8675]30:29-33 [8676]30:32
[8677]30:32 [8678]30:32 [8679]30:32 [8680]30:32 [8681]31:1
[8682]31:1-9 [8683]31:1-31 [8684]31:2 [8685]31:3 [8686]31:4-5
[8687]31:5 [8688]31:5 [8689]31:5 [8690]31:5 [8691]31:6-7
[8692]31:8 [8693]31:8-9 [8694]31:9 [8695]31:10 [8696]31:10
[8697]31:10-31 [8698]31:12 [8699]31:13 [8700]31:14
[8701]31:14 [8702]31:15 [8703]31:15 [8704]31:15 [8705]31:16
[8706]31:17 [8707]31:18 [8708]31:18 [8709]31:19 [8710]31:20
[8711]31:22 [8712]31:23 [8713]31:24 [8714]31:25 [8715]31:27
[8716]31:27 [8717]31:27 [8718]31:28 [8719]31:28 [8720]31:29
[8721]31:30 [8722]31:31
Ecclesiastes
[8723]1:1 [8724]1:1 [8725]1:2 [8726]1:2 [8727]1:2 [8728]1:2
[8729]1:3 [8730]1:3 [8731]1:4 [8732]1:4 [8733]1:5
[8734]1:5-7 [8735]1:6 [8736]1:7 [8737]1:8 [8738]1:8
[8739]1:9 [8740]1:9-10 [8741]1:10 [8742]1:11 [8743]1:12
[8744]1:12 [8745]1:12-13 [8746]1:13 [8747]1:13 [8748]1:13
[8749]1:14 [8750]1:14 [8751]1:14 [8752]1:15 [8753]1:15
[8754]1:16 [8755]1:17 [8756]1:17 [8757]1:17 [8758]1:17
[8759]1:18 [8760]1:18 [8761]2:1 [8762]2:2 [8763]2:3
[8764]2:3 [8765]2:3 [8766]2:3 [8767]2:3 [8768]2:3 [8769]2:4
[8770]2:5 [8771]2:5-6 [8772]2:6 [8773]2:7 [8774]2:8
[8775]2:9 [8776]2:10 [8777]2:11 [8778]2:11 [8779]2:11-11
[8780]2:12-16 [8781]2:13 [8782]2:14 [8783]2:14 [8784]2:15
[8785]2:16 [8786]2:17 [8787]2:17 [8788]2:17 [8789]2:17-20
[8790]2:17-23 [8791]2:19 [8792]2:19 [8793]2:19 [8794]2:19
[8795]2:20 [8796]2:21 [8797]2:21 [8798]2:21 [8799]2:22
[8800]2:22 [8801]2:23 [8802]2:23 [8803]2:24 [8804]2:24
[8805]2:24-26 [8806]2:24-26 [8807]2:25 [8808]2:25 [8809]2:26
[8810]2:26 [8811]2:26 [8812]3:1 [8813]3:1 [8814]3:1-10
[8815]3:5 [8816]3:9 [8817]3:10 [8818]3:11 [8819]3:11
[8820]3:11 [8821]3:11-15 [8822]3:12-13 [8823]3:14 [8824]3:14
[8825]3:14 [8826]3:14 [8827]3:14 [8828]3:14 [8829]3:14
[8830]3:15 [8831]3:15 [8832]3:16 [8833]3:16 [8834]3:16
[8835]3:16 [8836]3:16 [8837]3:16 [8838]3:16 [8839]3:16
[8840]3:16-17 [8841]3:17 [8842]3:17 [8843]3:17 [8844]3:18-21
[8845]3:19 [8846]3:19 [8847]3:20 [8848]3:21 [8849]3:21
[8850]3:22 [8851]3:22 [8852]4:1 [8853]4:1 [8854]4:1
[8855]4:1 [8856]4:1-3 [8857]4:2 [8858]4:2-3 [8859]4:4
[8860]4:4 [8861]4:4-6 [8862]4:5 [8863]4:6 [8864]4:7-8
[8865]4:7-8 [8866]4:8 [8867]4:9-12 [8868]4:12 [8869]4:13
[8870]4:13 [8871]4:13-14 [8872]4:13-14 [8873]4:14
[8874]4:15-16 [8875]4:15-16 [8876]5:1 [8877]5:1 [8878]5:2
[8879]5:2 [8880]5:2-3 [8881]5:3 [8882]5:4 [8883]5:4-6
[8884]5:6 [8885]5:6 [8886]5:7 [8887]5:7 [8888]5:7 [8889]5:8
[8890]5:8 [8891]5:8 [8892]5:8 [8893]5:8 [8894]5:9 [8895]5:9
[8896]5:10 [8897]5:10 [8898]5:10 [8899]5:11 [8900]5:11
[8901]5:11 [8902]5:11 [8903]5:12 [8904]5:12 [8905]5:12
[8906]5:12 [8907]5:13 [8908]5:13 [8909]5:14 [8910]5:14
[8911]5:15-16 [8912]5:15-16 [8913]5:17 [8914]5:17 [8915]5:17
[8916]5:17 [8917]5:17 [8918]5:18-20 [8919]5:20 [8920]6:1
[8921]6:1-2 [8922]6:1-2 [8923]6:2 [8924]6:2 [8925]6:2-3
[8926]6:3 [8927]6:3 [8928]6:3 [8929]6:3 [8930]6:4-5
[8931]6:4-5 [8932]6:5 [8933]6:6 [8934]6:6 [8935]6:6
[8936]6:6 [8937]6:7 [8938]6:7 [8939]6:7-8 [8940]6:8
[8941]6:9 [8942]6:9 [8943]6:10 [8944]6:10 [8945]6:11-12
[8946]7:1 [8947]7:1 [8948]7:1 [8949]7:1 [8950]7:1 [8951]7:2
[8952]7:2 [8953]7:2-6 [8954]7:3 [8955]7:4 [8956]7:4
[8957]7:5 [8958]7:5 [8959]7:6 [8960]7:6 [8961]7:7 [8962]7:7
[8963]7:7-10 [8964]7:8 [8965]7:9 [8966]7:10 [8967]7:10
[8968]7:11 [8969]7:11-12 [8970]7:12 [8971]7:13 [8972]7:13
[8973]7:13 [8974]7:13-15 [8975]7:14 [8976]7:14 [8977]7:14
[8978]7:14 [8979]7:14 [8980]7:15 [8981]7:15 [8982]7:16
[8983]7:16-18 [8984]7:17 [8985]7:18 [8986]7:19 [8987]7:19
[8988]7:19-22 [8989]7:20 [8990]7:20 [8991]7:20 [8992]7:21
[8993]7:22 [8994]7:23 [8995]7:23-29 [8996]7:25 [8997]7:25
[8998]7:26 [8999]7:27 [9000]7:28 [9001]7:28 [9002]8:1
[9003]8:1 [9004]8:2-5 [9005]8:3 [9006]8:4 [9007]8:5
[9008]8:5 [9009]8:6-8 [9010]8:7 [9011]8:8 [9012]8:9
[9013]8:9-10 [9014]8:10 [9015]8:10 [9016]8:10 [9017]8:11
[9018]8:11 [9019]8:11 [9020]8:11 [9021]8:12 [9022]8:12-13
[9023]8:14 [9024]8:14 [9025]8:15 [9026]8:15 [9027]8:16-17
[9028]8:16-17 [9029]8:17 [9030]9:1 [9031]9:1-3 [9032]9:1-3
[9033]9:2 [9034]9:2 [9035]9:3 [9036]9:3 [9037]9:4-6
[9038]9:4-6 [9039]9:5 [9040]9:6 [9041]9:7-10 [9042]9:8
[9043]9:9 [9044]9:10 [9045]9:10 [9046]9:11 [9047]9:11
[9048]9:11 [9049]9:11 [9050]9:11-12 [9051]9:12 [9052]9:13
[9053]9:13 [9054]9:13-18 [9055]9:14 [9056]9:14-15 [9057]9:15
[9058]9:16 [9059]9:16 [9060]9:16 [9061]9:16 [9062]9:17
[9063]9:18 [9064]9:18 [9065]10:1-3 [9066]10:2 [9067]10:3
[9068]10:3 [9069]10:4 [9070]10:4 [9071]10:4 [9072]10:5
[9073]10:5-7 [9074]10:6 [9075]10:6 [9076]10:7 [9077]10:8-11
[9078]10:10 [9079]10:10 [9080]10:10 [9081]10:11 [9082]10:11
[9083]10:12-15 [9084]10:14 [9085]10:15 [9086]10:15
[9087]10:16 [9088]10:16-17 [9089]10:17 [9090]10:18
[9091]10:18-19 [9092]10:19 [9093]10:20 [9094]10:20
[9095]10:20 [9096]11:1 [9097]11:1-6 [9098]11:4 [9099]11:4
[9100]11:5 [9101]11:5 [9102]11:6 [9103]11:7 [9104]11:7
[9105]11:7-8 [9106]11:7-10 [9107]11:8 [9108]11:9 [9109]11:9
[9110]11:9 [9111]11:9 [9112]11:9-10 [9113]11:10 [9114]12:1
[9115]12:1 [9116]12:1 [9117]12:1 [9118]12:1-5 [9119]12:1-14
[9120]12:6 [9121]12:6-7 [9122]12:7 [9123]12:7 [9124]12:7
[9125]12:7 [9126]12:7 [9127]12:8 [9128]12:8 [9129]12:9
[9130]12:9 [9131]12:10 [9132]12:11 [9133]12:12 [9134]12:13
[9135]12:13-14 [9136]12:14 [9137]12:14
Song of Solomon
[9138]1:1 [9139]1:2 [9140]1:2 [9141]1:2 [9142]1:2 [9143]1:2
[9144]1:2-4 [9145]1:3 [9146]1:3 [9147]1:3 [9148]1:3-4
[9149]1:4 [9150]1:4 [9151]1:5 [9152]1:5 [9153]1:5
[9154]1:5-6 [9155]1:5-6 [9156]1:6 [9157]1:6 [9158]1:6
[9159]1:7 [9160]1:7 [9161]1:8 [9162]1:8-11 [9163]1:9
[9164]1:10 [9165]1:11 [9166]1:12 [9167]1:12-14 [9168]1:13
[9169]1:15 [9170]1:15 [9171]1:16 [9172]1:16 [9173]1:16
[9174]1:16-17 [9175]1:17 [9176]2:1 [9177]2:1 [9178]2:1-2
[9179]2:2 [9180]2:3 [9181]2:3 [9182]2:3 [9183]2:3-4
[9184]2:4 [9185]2:4 [9186]2:5 [9187]2:5-7 [9188]2:6
[9189]2:6 [9190]2:6 [9191]2:7 [9192]2:7 [9193]2:7 [9194]2:8
[9195]2:8 [9196]2:8-9 [9197]2:9 [9198]2:10 [9199]2:10
[9200]2:10-13 [9201]2:10-13 [9202]2:11 [9203]2:11-12
[9204]2:12 [9205]2:13 [9206]2:13 [9207]2:14 [9208]2:14
[9209]2:15 [9210]2:15 [9211]2:16 [9212]2:16 [9213]2:16
[9214]2:16 [9215]2:17 [9216]3:1 [9217]3:1 [9218]3:1-5
[9219]3:2 [9220]3:3 [9221]3:3 [9222]3:4 [9223]3:4 [9224]3:5
[9225]3:5 [9226]3:6 [9227]3:7 [9228]3:7-8 [9229]3:8
[9230]3:9-10 [9231]3:9-10 [9232]3:11 [9233]3:11 [9234]3:11
[9235]3:11 [9236]3:11 [9237]3:11 [9238]4:1 [9239]4:1
[9240]4:1 [9241]4:1 [9242]4:1-3 [9243]4:1-5 [9244]4:1-16
[9245]4:1-16 [9246]4:2 [9247]4:3 [9248]4:4 [9249]4:4
[9250]4:5 [9251]4:5 [9252]4:6 [9253]4:6 [9254]4:6 [9255]4:7
[9256]4:7 [9257]4:8 [9258]4:8 [9259]4:8 [9260]4:9-10
[9261]4:9-14 [9262]4:11 [9263]4:11 [9264]4:12 [9265]4:12-14
[9266]4:13 [9267]4:14 [9268]4:15 [9269]4:15-16 [9270]4:16
[9271]4:16 [9272]5:1 [9273]5:1 [9274]5:1 [9275]5:1
[9276]5:2 [9277]5:2 [9278]5:2-8 [9279]5:3 [9280]5:4
[9281]5:4 [9282]5:5 [9283]5:6 [9284]5:7 [9285]5:8 [9286]5:8
[9287]5:9 [9288]5:9 [9289]5:9 [9290]5:10 [9291]5:10-16
[9292]5:11 [9293]5:14 [9294]5:16 [9295]5:16 [9296]5:16
[9297]6:1 [9298]6:1 [9299]6:2 [9300]6:2-3 [9301]6:2-3
[9302]6:3 [9303]6:4 [9304]6:4-7 [9305]6:5 [9306]6:5-6
[9307]6:5-7 [9308]6:8-9 [9309]6:8-9 [9310]6:10 [9311]6:10
[9312]6:11 [9313]6:11-13 [9314]6:12 [9315]6:13 [9316]6:13
[9317]7:1-9 [9318]7:3 [9319]7:4 [9320]7:5 [9321]7:6
[9322]7:7 [9323]7:7 [9324]7:7 [9325]7:8 [9326]7:8 [9327]7:9
[9328]7:9 [9329]7:10 [9330]7:10-13 [9331]7:11-12 [9332]7:12
[9333]7:13 [9334]7:24 [9335]8:1-3 [9336]8:2 [9337]8:3
[9338]8:4 [9339]8:4 [9340]8:4 [9341]8:5 [9342]8:5 [9343]8:5
[9344]8:6 [9345]8:6 [9346]8:6-7 [9347]8:7 [9348]8:8
[9349]8:8-9 [9350]8:9 [9351]8:10 [9352]8:10 [9353]8:11-12
[9354]8:11-12 [9355]8:11-12 [9356]8:12 [9357]8:13 [9358]8:13
[9359]8:14 [9360]8:14 [9361]8:14
Isaiah
[9362]1:2 [9363]1:2 [9364]1:6 [9365]1:11 [9366]1:11
[9367]1:11 [9368]1:11-15 [9369]1:11-23 [9370]1:14 [9371]1:15
[9372]1:15 [9373]1:15 [9374]1:15-16 [9375]1:18 [9376]1:18
[9377]1:18 [9378]1:18 [9379]2:2 [9380]2:3 [9381]2:3
[9382]2:3 [9383]2:3 [9384]2:5 [9385]2:6 [9386]2:11
[9387]2:11 [9388]2:18 [9389]2:20-21 [9390]2:22 [9391]3:9
[9392]3:10-11 [9393]3:10-11 [9394]3:10-11 [9395]3:11
[9396]3:16 [9397]3:24 [9398]3:25 [9399]4:1 [9400]4:2
[9401]5:2 [9402]5:2 [9403]5:3 [9404]5:5 [9405]5:7 [9406]5:7
[9407]5:8 [9408]5:8 [9409]5:8 [9410]5:11 [9411]5:12
[9412]5:20 [9413]6:2-3 [9414]6:3 [9415]6:3 [9416]6:5
[9417]6:10 [9418]6:10 [9419]7:9 [9420]7:14 [9421]7:15
[9422]7:21 [9423]7:23 [9424]8:6-7 [9425]8:8 [9426]8:11
[9427]8:12 [9428]8:13 [9429]8:19 [9430]8:19 [9431]8:21
[9432]9:6 [9433]9:7 [9434]9:13 [9435]10:1 [9436]10:3
[9437]10:3 [9438]10:5 [9439]10:5-7 [9440]10:6-7 [9441]10:7
[9442]10:7 [9443]10:7 [9444]10:15 [9445]10:24-25 [9446]11:1
[9447]11:1 [9448]11:2 [9449]11:3-4 [9450]11:4 [9451]11:4
[9452]11:4 [9453]11:4 [9454]11:4 [9455]11:5 [9456]11:10
[9457]11:10 [9458]11:10 [9459]11:10 [9460]11:11 [9461]11:12
[9462]11:12 [9463]13:3 [9464]13:12 [9465]14:7 [9466]14:9-23
[9467]14:10-11 [9468]14:14 [9469]14:24 [9470]14:32 [9471]16:1
[9472]17:7-8 [9473]17:11 [9474]17:11 [9475]17:11 [9476]17:13
[9477]18:4 [9478]19:13 [9479]19:23-25 [9480]19:25 [9481]21:4
[9482]22:10-11 [9483]22:12 [9484]22:12-13 [9485]22:16
[9486]22:18 [9487]23:3 [9488]24:15-16 [9489]24:17-18
[9490]24:23 [9491]24:23 [9492]25:2 [9493]25:4 [9494]25:4
[9495]25:6 [9496]25:6 [9497]25:6 [9498]25:6 [9499]25:6
[9500]26:3 [9501]26:3 [9502]26:3 [9503]26:3 [9504]26:11
[9505]26:11 [9506]26:11 [9507]26:11 [9508]26:18 [9509]26:19
[9510]26:20 [9511]26:21 [9512]26:21 [9513]26:21 [9514]27:1
[9515]27:1-2 [9516]27:2-3 [9517]27:3 [9518]27:4 [9519]27:4
[9520]27:4 [9521]27:4 [9522]27:4-5 [9523]28:7 [9524]28:7
[9525]28:7 [9526]28:9 [9527]28:16 [9528]28:16 [9529]28:26
[9530]29:8 [9531]29:13 [9532]29:21 [9533]29:24 [9534]30:10
[9535]30:18 [9536]30:21 [9537]30:21 [9538]30:21 [9539]30:21
[9540]30:22 [9541]30:26 [9542]30:33 [9543]30:33 [9544]30:33
[9545]30:33 [9546]30:33 [9547]30:33 [9548]31:1 [9549]31:3
[9550]32:2 [9551]32:2 [9552]32:2 [9553]32:5 [9554]32:6
[9555]32:8 [9556]32:15 [9557]32:17 [9558]32:17 [9559]32:17
[9560]32:17 [9561]32:17 [9562]32:20 [9563]33:1 [9564]33:1
[9565]33:1 [9566]33:1 [9567]33:1 [9568]33:1-2 [9569]33:11
[9570]33:14 [9571]33:14 [9572]33:15 [9573]33:15 [9574]33:15
[9575]33:15 [9576]33:15 [9577]33:15-16 [9578]33:16
[9579]33:16 [9580]33:21 [9581]33:24 [9582]33:24 [9583]34:3
[9584]34:5 [9585]34:6 [9586]34:13 [9587]34:14 [9588]35:2
[9589]35:3-4 [9590]35:3-4 [9591]35:8 [9592]35:8 [9593]35:8
[9594]35:8 [9595]36:6 [9596]36:10 [9597]37:22 [9598]37:22
[9599]37:22 [9600]37:22 [9601]37:29 [9602]38:11 [9603]38:12
[9604]38:14 [9605]38:14 [9606]38:17 [9607]38:17 [9608]38:18
[9609]38:19 [9610]38:22 [9611]40:4 [9612]40:6-7 [9613]40:11
[9614]40:11 [9615]40:11 [9616]40:12 [9617]40:21 [9618]40:25
[9619]40:27 [9620]40:31 [9621]40:31 [9622]42:1 [9623]42:1
[9624]42:1 [9625]42:1 [9626]42:1-2 [9627]42:4 [9628]43:1
[9629]43:1 [9630]43:3-4 [9631]43:3-4 [9632]43:3-4 [9633]43:4
[9634]43:4 [9635]43:19-20 [9636]43:21 [9637]43:21 [9638]43:25
[9639]43:26 [9640]43:26 [9641]44:5 [9642]44:5 [9643]44:8
[9644]44:9 [9645]44:22 [9646]44:22 [9647]44:28 [9648]45:1
[9649]45:4 [9650]45:4 [9651]45:7 [9652]45:7 [9653]45:7
[9654]45:8 [9655]45:9 [9656]45:13 [9657]45:15 [9658]45:15
[9659]45:15 [9660]45:18 [9661]45:19 [9662]45:24
[9663]45:24-25 [9664]46:3 [9665]46:11 [9666]46:13 [9667]47:7
[9668]47:8 [9669]48:1 [9670]48:8 [9671]48:8 [9672]48:10
[9673]48:18 [9674]48:18 [9675]49:2 [9676]49:2 [9677]49:2
[9678]49:5 [9679]49:8 [9680]49:8 [9681]49:11-12 [9682]49:14
[9683]49:14 [9684]49:21 [9685]49:24 [9686]50:1 [9687]50:1
[9688]50:4 [9689]50:4 [9690]50:4 [9691]50:4 [9692]50:5
[9693]50:5-6 [9694]50:6 [9695]50:7 [9696]50:7 [9697]50:7
[9698]50:7 [9699]50:7-8 [9700]50:7-9 [9701]50:8 [9702]50:9
[9703]50:10 [9704]50:11 [9705]50:11 [9706]50:11 [9707]51:2
[9708]51:5-6 [9709]51:7-8 [9710]51:8 [9711]51:9 [9712]51:9
[9713]51:10 [9714]51:12 [9715]51:12 [9716]51:12 [9717]51:12
[9718]51:12-13 [9719]51:13 [9720]51:16 [9721]51:17
[9722]51:22 [9723]51:23 [9724]51:23 [9725]52:2 [9726]52:2
[9727]52:5 [9728]52:7 [9729]52:7 [9730]52:8 [9731]52:10-12
[9732]52:14 [9733]53:1 [9734]53:1 [9735]53:2 [9736]53:3
[9737]53:3 [9738]53:3-4 [9739]53:10 [9740]53:10 [9741]53:10
[9742]53:10 [9743]53:10-11 [9744]53:11 [9745]53:12 [9746]54:1
[9747]54:1 [9748]54:1 [9749]54:7-8 [9750]54:7-8 [9751]54:7-8
[9752]54:8 [9753]54:8 [9754]54:9 [9755]54:9 [9756]54:10
[9757]54:10 [9758]54:10 [9759]54:11 [9760]54:11 [9761]54:17
[9762]55:1 [9763]55:2 [9764]55:2 [9765]55:2 [9766]55:2
[9767]55:2 [9768]55:2 [9769]55:2 [9770]55:2 [9771]55:3
[9772]55:3 [9773]55:5 [9774]55:6 [9775]55:6 [9776]55:8-9
[9777]55:9 [9778]55:10 [9779]55:10 [9780]56:5 [9781]56:11
[9782]56:12 [9783]57:1 [9784]57:2 [9785]57:2 [9786]57:2
[9787]57:15 [9788]57:15 [9789]57:15 [9790]57:15 [9791]57:16
[9792]57:17 [9793]57:17 [9794]57:19 [9795]57:19 [9796]57:20
[9797]57:21 [9798]57:23 [9799]58:1 [9800]58:3 [9801]58:3-4
[9802]58:4 [9803]58:4 [9804]58:5 [9805]58:7 [9806]58:7
[9807]58:8 [9808]58:9 [9809]58:10 [9810]58:10 [9811]58:10
[9812]58:12 [9813]58:14 [9814]58:14 [9815]58:14 [9816]59:1
[9817]59:9 [9818]59:10 [9819]59:14-15 [9820]59:21 [9821]60:1
[9822]60:3 [9823]60:13-14 [9824]60:15 [9825]60:16 [9826]60:17
[9827]60:19 [9828]61:1 [9829]61:1-2 [9830]61:3 [9831]61:3
[9832]61:3 [9833]61:3 [9834]61:3 [9835]61:5 [9836]61:6
[9837]61:9 [9838]61:9 [9839]61:9 [9840]61:10 [9841]61:10
[9842]62:3 [9843]62:4-5 [9844]62:5 [9845]62:5 [9846]62:9
[9847]63:1-3 [9848]63:5 [9849]63:5-6 [9850]63:9 [9851]63:10
[9852]63:11 [9853]63:12-13 [9854]63:12-14 [9855]63:13
[9856]63:15 [9857]63:19 [9858]64:3 [9859]64:3-4 [9860]64:4
[9861]64:5 [9862]64:5 [9863]64:5 [9864]64:7 [9865]64:8
[9866]64:8 [9867]64:9 [9868]64:9 [9869]64:11 [9870]65:1
[9871]65:5 [9872]65:8 [9873]65:8 [9874]65:8 [9875]65:8
[9876]65:13 [9877]65:16 [9878]65:20 [9879]65:20 [9880]65:23
[9881]65:24 [9882]65:24 [9883]65:24 [9884]66:1 [9885]66:1
[9886]66:1 [9887]66:3 [9888]66:4 [9889]66:4 [9890]66:4
[9891]66:5 [9892]66:5 [9893]66:11 [9894]66:13 [9895]66:14
[9896]66:14 [9897]66:21 [9898]66:23 [9899]66:23 [9900]66:23
[9901]66:24 [9902]66:24 [9903]66:24 [9904]126:1 [9905]126:4
Jeremiah
[9906]1:18 [9907]2:2 [9908]2:5 [9909]2:6 [9910]2:12
[9911]2:13 [9912]2:13 [9913]2:21 [9914]2:23-24 [9915]2:24
[9916]2:24 [9917]2:25 [9918]2:31 [9919]2:34 [9920]3:10
[9921]3:12-13 [9922]3:13 [9923]3:22 [9924]3:23 [9925]3:23
[9926]4:1 [9927]4:14 [9928]4:14 [9929]4:18 [9930]5:1
[9931]5:22 [9932]5:22 [9933]5:22 [9934]5:22 [9935]5:22
[9936]5:22 [9937]5:30 [9938]6:10 [9939]6:16 [9940]6:16
[9941]6:17 [9942]6:20 [9943]6:29-30 [9944]7:10 [9945]7:12
[9946]7:16 [9947]7:19 [9948]7:32 [9949]8:6 [9950]8:6
[9951]8:6 [9952]8:6 [9953]8:6 [9954]8:7 [9955]9:1 [9956]9:2
[9957]9:3 [9958]9:3-5 [9959]9:4-5 [9960]9:4-5 [9961]9:5
[9962]9:5 [9963]9:23-24 [9964]10:2 [9965]10:3-11 [9966]10:5
[9967]10:7 [9968]10:10 [9969]10:11-12 [9970]10:13 [9971]10:14
[9972]10:25 [9973]11:14 [9974]12:1 [9975]12:1 [9976]12:1
[9977]12:2 [9978]12:3 [9979]12:3 [9980]12:9 [9981]12:9
[9982]12:9 [9983]13:11 [9984]13:11 [9985]13:11 [9986]13:27
[9987]14:9 [9988]14:9 [9989]14:11 [9990]14:21 [9991]14:22
[9992]15:10 [9993]15:20 [9994]17:1 [9995]17:5 [9996]17:5-9
[9997]17:9 [9998]17:9 [9999]17:9 [10000]17:9-10 [10001]17:10
[10002]17:10 [10003]17:10 [10004]17:11 [10005]17:11
[10006]17:11 [10007]17:12 [10008]18:7 [10009]18:9
[10010]18:17 [10011]20:3-4 [10012]20:9 [10013]20:10
[10014]20:14 [10015]20:20 [10016]22:8-9 [10017]22:15-17
[10018]22:19 [10019]22:24 [10020]23:14 [10021]23:24
[10022]23:25-26 [10023]23:29 [10024]24:1 [10025]24:5
[10026]24:5 [10027]24:9 [10028]25:9 [10029]25:15 [10030]25:18
[10031]29:5 [10032]29:11 [10033]29:11 [10034]29:11
[10035]29:11 [10036]30:17 [10037]31:3 [10038]31:3
[10039]31:12 [10040]31:18 [10041]31:18 [10042]31:18-19
[10043]31:20 [10044]31:20 [10045]31:25 [10046]31:25-26
[10047]31:28 [10048]31:28 [10049]31:29-30 [10050]31:35
[10051]31:35-36 [10052]31:36 [10053]33:20 [10054]33:20-21
[10055]33:20-21 [10056]33:20-21 [10057]34:18 [10058]36:26
[10059]36:36 [10060]41:8 [10061]41:8 [10062]44:4 [10063]46:17
[10064]48:13 [10065]48:28 [10066]48:43-44 [10067]49:11
[10068]49:16 [10069]50:34 [10070]50:38 [10071]51:30
[10072]51:35
Lamentations
[10073]1:7 [10074]1:7 [10075]1:9 [10076]1:14 [10077]2:15
[10078]3:7 [10079]3:19-20 [10080]3:19-20 [10081]3:21
[10082]3:22-23 [10083]3:23 [10084]3:26 [10085]3:28
[10086]3:28 [10087]3:28-29 [10088]3:32 [10089]3:33
[10090]3:33 [10091]3:34-36 [10092]3:38 [10093]3:39
[10094]3:41 [10095]3:56 [10096]4:1-2 [10097]4:7-8 [10098]4:8
[10099]4:9 [10100]4:12 [10101]5:7
Ezekiel
[10102]1:3 [10103]1:4 [10104]1:14 [10105]1:18 [10106]1:22
[10107]2:6 [10108]3:15-16 [10109]3:17 [10110]4:14 [10111]6:9
[10112]7:16 [10113]7:16 [10114]7:19 [10115]7:19 [10116]7:19
[10117]8:12 [10118]8:12 [10119]8:12 [10120]9:4 [10121]9:9
[10122]10:13 [10123]10:13 [10124]12:22 [10125]13:4
[10126]13:22 [10127]14:4 [10128]14:9 [10129]14:14 [10130]15:2
[10131]15:6 [10132]16:4 [10133]16:7 [10134]16:7 [10135]16:10
[10136]16:14 [10137]16:14 [10138]16:20 [10139]16:30
[10140]16:49 [10141]17:18 [10142]18:2 [10143]18:6
[10144]18:28 [10145]18:31 [10146]19:3 [10147]20:8
[10148]20:23-24 [10149]21:10 [10150]22:14 [10151]22:14
[10152]23:19 [10153]23:19 [10154]25:6-7 [10155]26:2
[10156]26:14 [10157]26:20 [10158]27:17 [10159]27:17
[10160]28:2 [10161]28:24 [10162]28:24 [10163]31:18
[10164]32:25 [10165]32:27 [10166]32:27 [10167]33:7
[10168]33:8 [10169]34:12 [10170]34:12 [10171]34:12
[10172]36:20 [10173]36:27 [10174]36:27 [10175]37:11
[10176]37:11-12 [10177]37:26 [10178]37:26 [10179]37:27
[10180]39:9-10 [10181]39:12 [10182]39:14 [10183]47:1
[10184]47:3-5 [10185]47:12
Daniel
[10186]2:34 [10187]2:38 [10188]2:40 [10189]3:16 [10190]3:16
[10191]4:10 [10192]4:15 [10193]4:19 [10194]4:20-21
[10195]4:26 [10196]4:26 [10197]4:26 [10198]4:31 [10199]4:32
[10200]4:35 [10201]4:35 [10202]4:35 [10203]4:35 [10204]5:4
[10205]5:4 [10206]5:4 [10207]5:4 [10208]5:6 [10209]5:26
[10210]6:2 [10211]6:4 [10212]6:5 [10213]6:7 [10214]6:7
[10215]6:10 [10216]7:9 [10217]7:9 [10218]7:12 [10219]7:13-14
[10220]7:25 [10221]7:25 [10222]7:28 [10223]8:2 [10224]9:2
[10225]9:7 [10226]9:17 [10227]9:17 [10228]9:20 [10229]9:21
[10230]9:21 [10231]9:24 [10232]10:8-9 [10233]10:10
[10234]10:18 [10235]10:19 [10236]10:21 [10237]11:21
[10238]11:35 [10239]11:37 [10240]11:39 [10241]11:45
[10242]12:2 [10243]12:2 [10244]12:2 [10245]12:3
Hosea
[10246]2:2 [10247]2:16 [10248]2:18 [10249]2:19 [10250]2:21
[10251]2:21 [10252]3:3 [10253]3:5 [10254]3:5 [10255]3:5
[10256]3:5 [10257]4:1 [10258]4:1 [10259]4:6 [10260]4:7
[10261]4:10 [10262]4:11 [10263]4:11 [10264]4:13 [10265]4:16
[10266]4:16 [10267]4:17 [10268]5:2 [10269]5:4 [10270]5:5
[10271]5:12 [10272]5:12-14 [10273]5:14 [10274]6:1 [10275]6:1
[10276]6:1 [10277]6:1-2 [10278]6:3 [10279]6:5 [10280]6:10
[10281]7:1 [10282]7:5 [10283]7:5 [10284]7:7 [10285]7:9
[10286]7:11 [10287]7:14 [10288]7:14 [10289]8:6 [10290]9:1
[10291]9:1 [10292]9:1 [10293]9:13 [10294]9:14 [10295]10:1
[10296]11:1 [10297]11:1 [10298]11:4 [10299]11:8 [10300]11:8-9
[10301]11:8-9 [10302]11:9 [10303]11:10 [10304]12:1
[10305]12:1 [10306]12:3 [10307]12:3 [10308]12:6 [10309]12:7-8
[10310]12:7-8 [10311]12:7-8 [10312]12:8 [10313]13:2
[10314]13:2 [10315]13:9 [10316]13:14 [10317]13:14 [10318]14:2
[10319]14:2 [10320]14:2 [10321]14:3 [10322]14:3 [10323]14:3
[10324]14:3 [10325]14:5 [10326]14:5-6 [10327]14:6 [10328]14:8
[10329]14:9 [10330]14:9 [10331]14:9 [10332]14:9
Joel
[10333]1:4 [10334]1:6 [10335]1:15 [10336]2:1 [10337]2:13
[10338]2:13-14 [10339]2:14 [10340]2:16 [10341]2:25
[10342]2:25 [10343]3:2 [10344]3:14
Amos
[10345]2:9 [10346]2:13 [10347]2:13 [10348]3:2 [10349]3:2
[10350]3:3 [10351]3:8 [10352]4:6 [10353]4:7 [10354]4:7-8
[10355]5:12 [10356]5:13 [10357]5:13 [10358]5:13 [10359]5:18
[10360]5:21 [10361]6:1 [10362]6:3 [10363]6:4 [10364]6:5
[10365]6:5-6 [10366]6:8 [10367]8:10 [10368]9:2-3 [10369]9:2-3
[10370]9:11
Obadiah
[10371]1:4 [10372]1:12
Jonah
[10373]1:5-11 [10374]2:3 [10375]3:6
Micah
[10376]2:1 [10377]3:2-3 [10378]3:12 [10379]3:12 [10380]4:2
[10381]4:2 [10382]4:11 [10383]5:1 [10384]5:7 [10385]5:7
[10386]5:7 [10387]5:7 [10388]6:2 [10389]6:3 [10390]6:6-7
[10391]6:6-7 [10392]6:6-7 [10393]6:6-8 [10394]6:7-8
[10395]6:8 [10396]6:13 [10397]7:5 [10398]7:5 [10399]7:5-6
[10400]7:8 [10401]7:16 [10402]7:18 [10403]7:20
Nahum
[10404]1:3 [10405]1:3 [10406]2:12
Habakkuk
[10407]1:12 [10408]1:13 [10409]1:13 [10410]1:13 [10411]1:13
[10412]1:13 [10413]1:13 [10414]1:14 [10415]1:14 [10416]2:1
[10417]2:1 [10418]2:1-2 [10419]2:3 [10420]2:5 [10421]2:6
[10422]2:6 [10423]2:9-10 [10424]2:9-10 [10425]2:9-11
[10426]2:11 [10427]2:11-12 [10428]2:13 [10429]2:16
[10430]2:16 [10431]3:1 [10432]3:2 [10433]3:3 [10434]3:6
[10435]3:6 [10436]3:6 [10437]3:8 [10438]3:8-13 [10439]3:13
[10440]3:15 [10441]3:17-18 [10442]3:19
Zephaniah
[10443]1:12 [10444]3:2
Haggai
[10445]1:4 [10446]1:5 [10447]1:6 [10448]1:6 [10449]1:6
[10450]1:6 [10451]1:6 [10452]1:9 [10453]1:9 [10454]1:9
[10455]2:19
Zechariah
[10456]1:4 [10457]1:10-11 [10458]1:13 [10459]1:15 [10460]1:15
[10461]1:18-21 [10462]2:3 [10463]2:5 [10464]2:5 [10465]2:8
[10466]2:8 [10467]2:13 [10468]3:1-2 [10469]3:1-2 [10470]3:7
[10471]3:8 [10472]4:6 [10473]5:4 [10474]5:4 [10475]5:4
[10476]5:7-8 [10477]5:8 [10478]5:8 [10479]6:1 [10480]6:13
[10481]6:13 [10482]6:13 [10483]8:4 [10484]8:21 [10485]8:21
[10486]8:23 [10487]8:23 [10488]8:23 [10489]9:1 [10490]9:1
[10491]9:9 [10492]9:9 [10493]9:9 [10494]9:9 [10495]9:17
[10496]10:1 [10497]10:3 [10498]10:12 [10499]11:14 [10500]12:1
[10501]12:3 [10502]12:5 [10503]12:10 [10504]14:6-7
[10505]14:17 [10506]14:20
Malachi
[10507]1:4 [10508]1:11 [10509]1:11 [10510]1:11 [10511]1:11
[10512]1:11 [10513]1:11 [10514]2:2 [10515]2:7 [10516]2:9
[10517]2:10 [10518]2:14 [10519]2:15 [10520]3:8 [10521]3:10
[10522]3:10 [10523]3:10 [10524]3:10 [10525]3:13-14
[10526]3:14 [10527]3:14 [10528]3:16 [10529]3:16 [10530]3:18
[10531]3:18 [10532]3:18 [10533]4:1 [10534]4:1 [10535]4:1
[10536]4:1 [10537]4:2 [10538]4:3
Matthew
[10539]1:20 [10540]1:21 [10541]1:21 [10542]2:2 [10543]2:11
[10544]3:2 [10545]3:17 [10546]3:17 [10547]4:1-11 [10548]4:6
[10549]4:6 [10550]4:6 [10551]5:5 [10552]5:5 [10553]5:7
[10554]5:7-48 [10555]5:8 [10556]5:8 [10557]5:12 [10558]5:16
[10559]5:16 [10560]5:19 [10561]5:28 [10562]5:28-29
[10563]5:28-30 [10564]5:35 [10565]5:43 [10566]5:45
[10567]5:45 [10568]6:2 [10569]6:2 [10570]6:5 [10571]6:6
[10572]6:7 [10573]6:7 [10574]6:7 [10575]6:22 [10576]6:25
[10577]6:25 [10578]6:25 [10579]6:26 [10580]6:26 [10581]6:26
[10582]6:26 [10583]6:26 [10584]6:32 [10585]6:33 [10586]6:33
[10587]6:34 [10588]7:1 [10589]7:1-2 [10590]7:6 [10591]7:6
[10592]7:6 [10593]7:22 [10594]7:22-23 [10595]7:24 [10596]7:27
[10597]8:8 [10598]8:9 [10599]8:11 [10600]8:11-12 [10601]8:24
[10602]9:2 [10603]9:2 [10604]9:6 [10605]9:15 [10606]9:37
[10607]10:16 [10608]10:17 [10609]10:22 [10610]10:27
[10611]10:29 [10612]10:30 [10613]10:30 [10614]10:36
[10615]10:37-38 [10616]11:5-6 [10617]11:17 [10618]11:27
[10619]11:28 [10620]11:28 [10621]11:28 [10622]11:28
[10623]11:28 [10624]11:28 [10625]11:29 [10626]12:12
[10627]12:20 [10628]12:37 [10629]12:37 [10630]12:50
[10631]12:50 [10632]13:6 [10633]13:11 [10634]13:14
[10635]13:14-15 [10636]13:15 [10637]13:16 [10638]13:16
[10639]13:19 [10640]13:21 [10641]13:30 [10642]13:35
[10643]13:41 [10644]13:42 [10645]13:43 [10646]13:43
[10647]13:43 [10648]13:44 [10649]13:45-46 [10650]13:49
[10651]13:49 [10652]13:52 [10653]15:4 [10654]15:5 [10655]15:8
[10656]15:8-9 [10657]15:14 [10658]16:2 [10659]16:18
[10660]16:26 [10661]16:26 [10662]17:4 [10663]17:5 [10664]18:3
[10665]18:6 [10666]18:6 [10667]18:10 [10668]18:12-13
[10669]19:17 [10670]19:17 [10671]19:23 [10672]20:12
[10673]20:13 [10674]20:22 [10675]21:5 [10676]21:9 [10677]21:9
[10678]21:15 [10679]21:16 [10680]21:16 [10681]21:16
[10682]21:32 [10683]21:33 [10684]21:34 [10685]21:42
[10686]21:44 [10687]22:2 [10688]22:2 [10689]22:2 [10690]22:5
[10691]22:6 [10692]22:11 [10693]22:12 [10694]22:13
[10695]22:41-46 [10696]22:43 [10697]23:1-36 [10698]23:6
[10699]23:8 [10700]23:13 [10701]23:14-15 [10702]23:25-26
[10703]23:32 [10704]23:34 [10705]23:34-36 [10706]23:35
[10707]23:37 [10708]23:37 [10709]23:37 [10710]23:37
[10711]23:37 [10712]23:38 [10713]24:1-2 [10714]24:2
[10715]24:14 [10716]24:14 [10717]24:15 [10718]24:23
[10719]24:26 [10720]24:28 [10721]24:31 [10722]24:32
[10723]24:36 [10724]24:46 [10725]24:49 [10726]24:51
[10727]24:51 [10728]25:1 [10729]25:1 [10730]25:1 [10731]25:11
[10732]25:24 [10733]25:36 [10734]25:40-41 [10735]25:41
[10736]25:41 [10737]26:7 [10738]26:13 [10739]26:24
[10740]26:38 [10741]26:39 [10742]26:42 [10743]26:44
[10744]26:60 [10745]26:67 [10746]27:39 [10747]27:43
[10748]27:46 [10749]27:46 [10750]27:53 [10751]28:7
[10752]28:9 [10753]28:19
Mark
[10754]1:34 [10755]4:26-27 [10756]4:33 [10757]4:38
[10758]5:26 [10759]6:34 [10760]9:49 [10761]10:23 [10762]10:24
[10763]10:30 [10764]11:9-10 [10765]12:33 [10766]16:2
[10767]16:15 [10768]16:15-16 [10769]16:16 [10770]16:18
Luke
[10771]1:1 [10772]1:14 [10773]1:27 [10774]1:32 [10775]1:32
[10776]1:47 [10777]1:51 [10778]1:51-53 [10779]1:53
[10780]1:64 [10781]1:72 [10782]1:72-73 [10783]1:74-75
[10784]1:78 [10785]2:4 [10786]2:11 [10787]2:14 [10788]2:14
[10789]2:14 [10790]2:19 [10791]2:29 [10792]2:37 [10793]2:46
[10794]2:52 [10795]2:52 [10796]4:6 [10797]4:6 [10798]4:13
[10799]4:22 [10800]4:22 [10801]6:21 [10802]6:24 [10803]6:25
[10804]6:38 [10805]7:30 [10806]7:35 [10807]7:35 [10808]7:38
[10809]7:46 [10810]9:32-33 [10811]9:34 [10812]9:55
[10813]10:18 [10814]10:20 [10815]10:21 [10816]10:31
[10817]11:26 [10818]11:26 [10819]12:4 [10820]12:4-5
[10821]12:5 [10822]12:15 [10823]12:15 [10824]12:15
[10825]12:17 [10826]12:17 [10827]12:17 [10828]12:19
[10829]12:19 [10830]12:19 [10831]12:19 [10832]12:19
[10833]12:19-20 [10834]12:19-20 [10835]12:20 [10836]12:20
[10837]12:20 [10838]12:20 [10839]12:20 [10840]12:39
[10841]12:49 [10842]12:50 [10843]12:50 [10844]12:50
[10845]12:56 [10846]13:2 [10847]13:2-4 [10848]13:12
[10849]13:14 [10850]13:16 [10851]13:26 [10852]13:27
[10853]13:27 [10854]13:28 [10855]13:28 [10856]13:32
[10857]14:9 [10858]14:12-13 [10859]14:12-14 [10860]14:16
[10861]14:18 [10862]14:23 [10863]14:26 [10864]14:26
[10865]14:31 [10866]15:4 [10867]15:10 [10868]15:16
[10869]15:17 [10870]15:17 [10871]15:18 [10872]15:31
[10873]15:32 [10874]16:3 [10875]16:9 [10876]16:9 [10877]16:9
[10878]16:9 [10879]16:12 [10880]16:22 [10881]16:25
[10882]16:25 [10883]16:25 [10884]16:25 [10885]16:25-28
[10886]17:24 [10887]17:24 [10888]17:26-30 [10889]17:26-31
[10890]17:27 [10891]18:2 [10892]18:3 [10893]18:3 [10894]18:7
[10895]18:7 [10896]18:9-14 [10897]18:11 [10898]18:13
[10899]18:13 [10900]18:13 [10901]18:13 [10902]18:18
[10903]19:8 [10904]19:8 [10905]19:9 [10906]19:9 [10907]19:14
[10908]19:22 [10909]19:24 [10910]19:27 [10911]19:27
[10912]19:27 [10913]19:27 [10914]19:27 [10915]19:38
[10916]19:42 [10917]19:42 [10918]19:48 [10919]20:20
[10920]20:20-21 [10921]20:35 [10922]20:36 [10923]21:18
[10924]21:19 [10925]21:25-26 [10926]21:26 [10927]21:26
[10928]21:26-28 [10929]21:28 [10930]22:25 [10931]22:25
[10932]22:31-32 [10933]22:32 [10934]22:32 [10935]22:32
[10936]22:37 [10937]22:43 [10938]22:53 [10939]23:8
[10940]23:29 [10941]23:31 [10942]23:43 [10943]23:51
[10944]24:41-42 [10945]24:42-43 [10946]24:44 [10947]24:44
[10948]24:44 [10949]24:44 [10950]24:45 [10951]24:46
[10952]24:47 [10953]24:47 [10954]24:49
John
[10955]1:1 [10956]1:1-2 [10957]1:1-2 [10958]1:1-3
[10959]1:1-4 [10960]1:3 [10961]1:4 [10962]1:9 [10963]1:11
[10964]1:14 [10965]1:16 [10966]1:16 [10967]1:16 [10968]1:18
[10969]1:18 [10970]1:47 [10971]1:48 [10972]2:2 [10973]2:17
[10974]2:17 [10975]3:8 [10976]3:8 [10977]3:19 [10978]3:20
[10979]3:20 [10980]3:21 [10981]3:29 [10982]3:29 [10983]3:31
[10984]3:31 [10985]3:34 [10986]3:34 [10987]3:35 [10988]3:36
[10989]3:36 [10990]3:36 [10991]4:2 [10992]4:10 [10993]4:14
[10994]4:14 [10995]4:23-24 [10996]4:35 [10997]4:36
[10998]4:37-38 [10999]5:19 [11000]5:20 [11001]5:22
[11002]5:22-23 [11003]5:27 [11004]5:27 [11005]5:31
[11006]5:37 [11007]6:27 [11008]6:27 [11009]6:37 [11010]6:40
[11011]6:44 [11012]6:44 [11013]6:49 [11014]6:63 [11015]7:5
[11016]7:17 [11017]7:17 [11018]7:17 [11019]7:17 [11020]7:17
[11021]7:17 [11022]7:17 [11023]7:17 [11024]7:17 [11025]7:37
[11026]7:38 [11027]7:38 [11028]7:38-39 [11029]8:8-9
[11030]8:32 [11031]8:35 [11032]8:36 [11033]8:44 [11034]8:57
[11035]9:4 [11036]9:32 [11037]9:35 [11038]9:39 [11039]9:40-41
[11040]9:41 [11041]10:4-5 [11042]10:9 [11043]10:11
[11044]10:16 [11045]10:18 [11046]10:18 [11047]10:27
[11048]10:29 [11049]10:32 [11050]10:32 [11051]10:32
[11052]10:35 [11053]11:9 [11054]11:12 [11055]11:41-42
[11056]11:42 [11057]11:47 [11058]11:48 [11059]11:52
[11060]11:52 [11061]11:52 [11062]11:52 [11063]11:52
[11064]12:3 [11065]12:21 [11066]12:24 [11067]12:26
[11068]12:26 [11069]12:27 [11070]12:27-28 [11071]12:27-28
[11072]12:27-28 [11073]12:31 [11074]12:35 [11075]12:40
[11076]13:1 [11077]13:1 [11078]13:7 [11079]13:10 [11080]13:10
[11081]13:18 [11082]13:20 [11083]13:26 [11084]13:31-32
[11085]14:1 [11086]14:2-3 [11087]14:3 [11088]14:6 [11089]14:9
[11090]14:19 [11091]14:19 [11092]14:21 [11093]14:27
[11094]14:27 [11095]14:27 [11096]14:30 [11097]14:30
[11098]14:31 [11099]14:31 [11100]15:1 [11101]15:2 [11102]15:3
[11103]15:3 [11104]15:5 [11105]15:18 [11106]15:23
[11107]15:24 [11108]15:25 [11109]15:25 [11110]15:25
[11111]16:2 [11112]16:8 [11113]16:8 [11114]16:8
[11115]16:12-13 [11116]16:20 [11117]16:21-22 [11118]16:22
[11119]17:2 [11120]17:2 [11121]17:3 [11122]17:4 [11123]17:4-5
[11124]17:5 [11125]17:6 [11126]17:11 [11127]17:17
[11128]17:19 [11129]17:24 [11130]18:1 [11131]18:6 [11132]18:6
[11133]18:11 [11134]18:11 [11135]18:11 [11136]18:20
[11137]18:20 [11138]18:37 [11139]18:37 [11140]19:11
[11141]19:23-24 [11142]19:28 [11143]19:28 [11144]19:28-29
[11145]19:30 [11146]19:36 [11147]19:36 [11148]20:13
[11149]20:15 [11150]20:17 [11151]20:17 [11152]20:17
[11153]20:28 [11154]21:25 [11155]21:25
Acts
[11156]1:7 [11157]1:7 [11158]1:9 [11159]1:11 [11160]1:20
[11161]1:20 [11162]1:20 [11163]1:20 [11164]1:24 [11165]1:25
[11166]1:26 [11167]2:1 [11168]2:2-3 [11169]2:5 [11170]2:10
[11171]2:11 [11172]2:12 [11173]2:21 [11174]2:23 [11175]2:23
[11176]2:23 [11177]2:23 [11178]2:24 [11179]2:25-28
[11180]2:25-28 [11181]2:26 [11182]2:28 [11183]2:29-30
[11184]2:30 [11185]2:30 [11186]2:30-31 [11187]2:37
[11188]2:40 [11189]2:40 [11190]2:46 [11191]3:2 [11192]3:4
[11193]3:13 [11194]3:14-15 [11195]4:8 [11196]4:10 [11197]4:11
[11198]4:11 [11199]4:13 [11200]4:14 [11201]4:20 [11202]4:24
[11203]4:25 [11204]4:27 [11205]4:27-28 [11206]4:35 [11207]5:3
[11208]5:4 [11209]5:4 [11210]5:17 [11211]5:33 [11212]5:41
[11213]6:1 [11214]6:4 [11215]6:10 [11216]6:10 [11217]7:20
[11218]7:53 [11219]7:57 [11220]8:4-25 [11221]8:8 [11222]8:8
[11223]8:20 [11224]8:26-40 [11225]8:39 [11226]8:39 [11227]9:5
[11228]9:6 [11229]9:6 [11230]9:11 [11231]9:19-20 [11232]9:26
[11233]9:31 [11234]9:39 [11235]10:9 [11236]10:13 [11237]10:34
[11238]10:34-35 [11239]10:35 [11240]10:36 [11241]10:42
[11242]12:6 [11243]12:8 [11244]12:9 [11245]12:23-24
[11246]13:10 [11247]13:33 [11248]13:33 [11249]13:33
[11250]13:34 [11251]13:36 [11252]13:36 [11253]13:36
[11254]13:48 [11255]14:17 [11256]14:17 [11257]14:17
[11258]15:18 [11259]15:18 [11260]16:14 [11261]16:17-18
[11262]16:30 [11263]17:4 [11264]17:12 [11265]17:23
[11266]17:26 [11267]17:26 [11268]17:27 [11269]17:31
[11270]17:31 [11271]18:5 [11272]18:10 [11273]18:10
[11274]19:28 [11275]20:24 [11276]20:24 [11277]20:24
[11278]20:24 [11279]21:16 [11280]21:28 [11281]24:13
[11282]25:10 [11283]25:23 [11284]26:11 [11285]27:20
[11286]27:24 [11287]28:3 [11288]28:4
Romans
[11289]1:4 [11290]1:9 [11291]1:16 [11292]1:16-17
[11293]1:16-17 [11294]1:17 [11295]1:20 [11296]1:20
[11297]1:20-21 [11298]1:23 [11299]1:23 [11300]1:26
[11301]1:28 [11302]1:28 [11303]1:28 [11304]1:29
[11305]1:29-30 [11306]1:30 [11307]1:30 [11308]1:32
[11309]1:32 [11310]2:3 [11311]2:4 [11312]2:5 [11313]2:5
[11314]2:6 [11315]2:8-9 [11316]2:8-9 [11317]2:8-9 [11318]2:16
[11319]2:19 [11320]2:21 [11321]2:21 [11322]2:21-22
[11323]2:29 [11324]2:29 [11325]2:29 [11326]3:1-2 [11327]3:4
[11328]3:4 [11329]3:5-6 [11330]3:5-6 [11331]3:5-6 [11332]3:6
[11333]3:7-8 [11334]3:9 [11335]3:10 [11336]3:13 [11337]3:19
[11338]4:6 [11339]4:18 [11340]4:25 [11341]5:1-2 [11342]5:2-3
[11343]5:11 [11344]5:12 [11345]6:7 [11346]6:12 [11347]6:14
[11348]6:21 [11349]6:21 [11350]6:21-22 [11351]7:4 [11352]7:4
[11353]7:4 [11354]7:7 [11355]7:16 [11356]7:22 [11357]7:24
[11358]7:24 [11359]8:1 [11360]8:7 [11361]8:17 [11362]8:20
[11363]8:20-21 [11364]8:21-22 [11365]8:22 [11366]8:22
[11367]8:24-25 [11368]8:26 [11369]8:26-27 [11370]8:32
[11371]8:32-33 [11372]8:35 [11373]8:35-39 [11374]8:36
[11375]8:36 [11376]8:37 [11377]8:37 [11378]8:38 [11379]9:4
[11380]9:4 [11381]9:4 [11382]9:4 [11383]9:5 [11384]9:22
[11385]9:23 [11386]9:31 [11387]10:3 [11388]10:3 [11389]10:6
[11390]10:8 [11391]10:10 [11392]10:12-13 [11393]10:13
[11394]10:18 [11395]10:18 [11396]11:1 [11397]11:1 [11398]11:1
[11399]11:1 [11400]11:3 [11401]11:7 [11402]11:9-10
[11403]11:9-10 [11404]11:12 [11405]11:14 [11406]11:17
[11407]11:17 [11408]11:17 [11409]11:17 [11410]11:18
[11411]11:22 [11412]11:26 [11413]11:26 [11414]11:28
[11415]11:28 [11416]11:33 [11417]11:33 [11418]11:33
[11419]11:33 [11420]11:33 [11421]11:35 [11422]11:35
[11423]11:35 [11424]12:1 [11425]12:1 [11426]12:1-2
[11427]12:19 [11428]12:19 [11429]13:1 [11430]13:1
[11431]13:1-2 [11432]13:3 [11433]13:3 [11434]13:3
[11435]13:3-4 [11436]13:3-4 [11437]13:4 [11438]13:4
[11439]13:7 [11440]13:7 [11441]13:14 [11442]14:3 [11443]14:6
[11444]14:8 [11445]14:17-18 [11446]15:3 [11447]15:6
[11448]15:6 [11449]15:8-9 [11450]15:11 [11451]15:11
[11452]15:13 [11453]15:16 [11454]15:16 [11455]15:16
[11456]16:18 [11457]16:18-19 [11458]16:20
1 Corinthians
[11459]1:2 [11460]1:2 [11461]1:5 [11462]1:7 [11463]1:9
[11464]1:15 [11465]1:19 [11466]1:20 [11467]1:27-28
[11468]1:27-28 [11469]1:30 [11470]2:7 [11471]2:7-8 [11472]2:8
[11473]2:8 [11474]2:9 [11475]2:11 [11476]2:11 [11477]2:11
[11478]2:12 [11479]2:14 [11480]2:15 [11481]3:1-2 [11482]3:18
[11483]3:18 [11484]3:19 [11485]3:19 [11486]3:21-22
[11487]3:22-23 [11488]4:3 [11489]4:3-4 [11490]4:3-4
[11491]4:4 [11492]4:12-13 [11493]4:21 [11494]5:5 [11495]6:1-2
[11496]6:2 [11497]6:2 [11498]6:2 [11499]6:13 [11500]6:13
[11501]6:17 [11502]7:2-3 [11503]7:3-5 [11504]7:23 [11505]7:30
[11506]7:31 [11507]7:34 [11508]7:34 [11509]7:35 [11510]8:4
[11511]8:13 [11512]9:7 [11513]10:4 [11514]10:4 [11515]10:5
[11516]10:6 [11517]10:11 [11518]10:11 [11519]10:13
[11520]10:13 [11521]10:13 [11522]10:13 [11523]10:15
[11524]10:15 [11525]10:22 [11526]10:22 [11527]10:26
[11528]10:28 [11529]10:33 [11530]11:1 [11531]11:2 [11532]11:3
[11533]11:10 [11534]11:10 [11535]11:13 [11536]11:28
[11537]11:32 [11538]12:21 [11539]12:23 [11540]12:31
[11541]13:1 [11542]13:1-2 [11543]13:3 [11544]13:6-7
[11545]13:9-10 [11546]13:12 [11547]13:12 [11548]14:15
[11549]14:15 [11550]14:24-25 [11551]14:30-31 [11552]15:3-4
[11553]15:24 [11554]15:24 [11555]15:24 [11556]15:27
[11557]15:44
2 Corinthians
[11558]1:3 [11559]1:4 [11560]1:5 [11561]1:8-9 [11562]1:8-10
[11563]1:9 [11564]1:10 [11565]1:10 [11566]1:10 [11567]1:10
[11568]1:11 [11569]1:11 [11570]1:12 [11571]1:12 [11572]1:12
[11573]1:12 [11574]1:12 [11575]1:20 [11576]1:24 [11577]2:14
[11578]2:14 [11579]2:14 [11580]2:14 [11581]2:15 [11582]2:15
[11583]3:5 [11584]3:6 [11585]3:7-8 [11586]3:13 [11587]3:18
[11588]3:18 [11589]3:18 [11590]3:18 [11591]4:4 [11592]4:6
[11593]4:7 [11594]4:8 [11595]4:9 [11596]4:11 [11597]4:13
[11598]4:15 [11599]4:16 [11600]4:17 [11601]4:18 [11602]5:1
[11603]5:3 [11604]5:17 [11605]5:17 [11606]6:2 [11607]6:4
[11608]6:8 [11609]6:9 [11610]6:10 [11611]6:15 [11612]6:18
[11613]7:9 [11614]8:5 [11615]8:5 [11616]9:2 [11617]9:2
[11618]9:2 [11619]9:9 [11620]9:10 [11621]9:20 [11622]10:1
[11623]10:4 [11624]10:5 [11625]10:5 [11626]11:1 [11627]11:2
[11628]11:2 [11629]11:12 [11630]11:13-14 [11631]11:19-20
[11632]11:26 [11633]11:29 [11634]12:6 [11635]12:7 [11636]12:7
[11637]12:7 [11638]12:7 [11639]12:9 [11640]12:9 [11641]12:9
[11642]12:10 [11643]13:7
Galatians
[11644]1:16 [11645]2:6 [11646]2:6 [11647]3:5 [11648]3:10
[11649]3:14 [11650]3:14 [11651]3:16 [11652]3:18 [11653]4:4
[11654]4:8 [11655]4:15 [11656]4:20 [11657]4:24-25 [11658]4:26
[11659]4:26 [11660]4:27 [11661]4:27 [11662]4:29 [11663]5:10
[11664]6:3 [11665]6:4 [11666]6:7 [11667]6:7-8 [11668]6:7-8
[11669]6:8 [11670]6:8 [11671]6:9 [11672]6:16
Ephesians
[11673]1:3 [11674]1:3 [11675]1:6 [11676]1:10 [11677]1:10
[11678]1:11 [11679]1:11 [11680]1:11 [11681]1:12 [11682]2:2
[11683]2:12-13 [11684]2:13 [11685]2:14 [11686]2:18
[11687]2:19 [11688]2:21-22 [11689]3:3 [11690]3:5-6 [11691]3:6
[11692]3:6 [11693]3:6 [11694]3:9 [11695]3:9 [11696]3:9
[11697]3:9 [11698]3:10 [11699]3:10 [11700]3:10 [11701]3:11
[11702]3:17 [11703]3:17 [11704]3:18-19 [11705]3:20
[11706]3:20 [11707]3:21 [11708]3:21 [11709]3:21 [11710]4:8
[11711]4:8 [11712]4:9 [11713]4:11 [11714]4:16 [11715]4:18
[11716]4:18 [11717]4:18-19 [11718]4:18-19 [11719]4:26
[11720]4:26-27 [11721]4:28 [11722]4:28 [11723]4:28
[11724]4:28 [11725]4:29 [11726]4:30-31 [11727]5:6 [11728]5:11
[11729]5:12 [11730]5:14 [11731]5:18 [11732]5:18-19
[11733]5:19 [11734]5:19 [11735]5:24 [11736]5:25 [11737]5:27
[11738]5:29 [11739]5:32 [11740]6:9 [11741]6:16 [11742]6:17
[11743]6:18 [11744]6:24 [11745]6:24 [11746]7
Philippians
[11747]1:6 [11748]1:10 [11749]1:14 [11750]1:19 [11751]1:19
[11752]1:23 [11753]1:29 [11754]1:29 [11755]2:8-9 [11756]2:9
[11757]2:9 [11758]2:11 [11759]2:12 [11760]2:12-13 [11761]2:13
[11762]2:13 [11763]2:13 [11764]2:17 [11765]3:1 [11766]3:8
[11767]3:8 [11768]3:9 [11769]3:13 [11770]3:13 [11771]3:14
[11772]3:17 [11773]3:19 [11774]3:21 [11775]4:5 [11776]4:7
[11777]4:7 [11778]4:7 [11779]4:8 [11780]4:8 [11781]4:8
[11782]4:11 [11783]4:12 [11784]4:12 [11785]4:12 [11786]4:13
[11787]4:13 [11788]4:17 [11789]4:18 [11790]4:18 [11791]4:18
Colossians
[11792]1:9 [11793]1:11 [11794]1:13 [11795]1:15 [11796]1:16
[11797]1:16 [11798]1:16 [11799]1:18 [11800]1:20 [11801]1:21
[11802]2:9 [11803]2:15 [11804]2:15 [11805]2:15 [11806]2:15
[11807]2:17 [11808]2:19 [11809]3:16 [11810]3:16 [11811]3:16
[11812]4:1 [11813]8:5
1 Thessalonians
[11814]1:5 [11815]2:15 [11816]2:15-16 [11817]2:15-16
[11818]2:16 [11819]2:16 [11820]2:16 [11821]3:3 [11822]3:3
[11823]3:11 [11824]5:3
2 Thessalonians
[11825]1:6 [11826]1:6 [11827]1:6 [11828]1:6-7 [11829]1:8
[11830]1:8 [11831]1:8 [11832]1:9 [11833]2:1 [11834]2:1
[11835]2:1 [11836]2:3 [11837]2:3 [11838]2:8 [11839]2:8
[11840]2:8 [11841]2:13-14 [11842]3:10 [11843]3:10 [11844]3:12
1 Timothy
[11845]1:16 [11846]1:20 [11847]2:1 [11848]2:8 [11849]2:9
[11850]2:9-10 [11851]2:9-10 [11852]2:9-10 [11853]3:4
[11854]3:4-5 [11855]3:15 [11856]3:16 [11857]4:8 [11858]4:8
[11859]5:4 [11860]5:4 [11861]5:5 [11862]5:14 [11863]5:22
[11864]5:23 [11865]5:23 [11866]5:23 [11867]6:7 [11868]6:7
[11869]6:7 [11870]6:9 [11871]6:16 [11872]6:17 [11873]6:17
2 Timothy
[11874]1:4 [11875]1:12 [11876]1:12 [11877]2:2 [11878]2:2
[11879]2:22 [11880]2:22 [11881]2:25 [11882]2:25 [11883]3:1
[11884]3:1 [11885]3:3 [11886]3:4 [11887]3:11 [11888]3:11
[11889]3:11 [11890]3:14 [11891]3:15 [11892]3:17 [11893]3:17
[11894]4:8 [11895]4:16 [11896]4:17 [11897]4:17-18 [11898]4:18
[11899]4:18 [11900]4:18 [11901]4:18 [11902]4:18
Titus
[11903]1:2 [11904]1:15 [11905]1:16 [11906]2:4 [11907]2:11-12
[11908]2:14 [11909]2:14 [11910]3:2-3 [11911]3:3 [11912]3:11
Philemon
[11913]1:19
Hebrews
[11914]1:1-14 [11915]1:2 [11916]1:2 [11917]1:2 [11918]1:3
[11919]1:3 [11920]1:4 [11921]1:4 [11922]1:5 [11923]1:5
[11924]1:5 [11925]1:6 [11926]1:6 [11927]1:6 [11928]1:6
[11929]1:6 [11930]1:7 [11931]1:8 [11932]1:8-9 [11933]1:9
[11934]1:9 [11935]1:10-12 [11936]1:10-12 [11937]1:14
[11938]1:15 [11939]2:3 [11940]2:3 [11941]2:5 [11942]2:6
[11943]2:6-8 [11944]2:6-8 [11945]2:8 [11946]2:8 [11947]2:9
[11948]2:11 [11949]2:11 [11950]2:11 [11951]2:12 [11952]2:13
[11953]2:13 [11954]2:14 [11955]2:15 [11956]2:15
[11957]3:1-4:16 [11958]3:10 [11959]3:13 [11960]3:15
[11961]4:1 [11962]4:1 [11963]4:1-16 [11964]4:3 [11965]4:7
[11966]4:7 [11967]4:9 [11968]4:11 [11969]4:12 [11970]4:13
[11971]4:16 [11972]4:16 [11973]4:16 [11974]4:16 [11975]5:1
[11976]5:2 [11977]5:7 [11978]5:7 [11979]5:7 [11980]5:7
[11981]5:7 [11982]5:7 [11983]5:7 [11984]5:7 [11985]5:14
[11986]5:14 [11987]5:14 [11988]6:1 [11989]6:7 [11990]6:7
[11991]6:7 [11992]6:8 [11993]6:9 [11994]6:12 [11995]6:12
[11996]6:13-14 [11997]6:16 [11998]6:17-18 [11999]6:18
[12000]6:19 [12001]7:1-28 [12002]7:4 [12003]7:7 [12004]7:8
[12005]7:8 [12006]7:14 [12007]7:20-21 [12008]7:21 [12009]7:22
[12010]7:25 [12011]8:3 [12012]8:6 [12013]8:10 [12014]8:10
[12015]8:12 [12016]8:13 [12017]9:8-9 [12018]9:12 [12019]9:23
[12020]9:24 [12021]9:24 [12022]9:24 [12023]9:25-26
[12024]10:2 [12025]10:5-7 [12026]10:10 [12027]10:12
[12028]10:22 [12029]10:27 [12030]10:27 [12031]10:33
[12032]10:34 [12033]10:35 [12034]11:1-40 [12035]11:2
[12036]11:8-9 [12037]11:13 [12038]11:14 [12039]11:16
[12040]11:24-25 [12041]11:35 [12042]11:36 [12043]11:40
[12044]12:1 [12045]12:1 [12046]12:1 [12047]12:2 [12048]12:2
[12049]12:5 [12050]12:5 [12051]12:5 [12052]12:6-7 [12053]12:7
[12054]12:7-9 [12055]12:10 [12056]12:10 [12057]12:10
[12058]12:11 [12059]12:11 [12060]12:12 [12061]12:12
[12062]12:13 [12063]12:15 [12064]12:18 [12065]12:18
[12066]12:22 [12067]12:22 [12068]12:22 [12069]12:22
[12070]12:22 [12071]12:22 [12072]12:22 [12073]12:22
[12074]12:22 [12075]12:22 [12076]12:23 [12077]12:24
[12078]12:24 [12079]12:25 [12080]12:27 [12081]12:28
[12082]12:28 [12083]12:28 [12084]12:28 [12085]13:2
[12086]13:4 [12087]13:6 [12088]13:6 [12089]13:8 [12090]13:10
[12091]13:10 [12092]13:15 [12093]13:15 [12094]13:15
[12095]13:15 [12096]13:15-16 [12097]13:18 [12098]14:13
James
[12099]1:5 [12100]1:5 [12101]1:5 [12102]1:5 [12103]1:7
[12104]1:12 [12105]1:12 [12106]1:13 [12107]1:14 [12108]1:15
[12109]1:17 [12110]1:17 [12111]1:19 [12112]1:23 [12113]1:26
[12114]1:27 [12115]1:27 [12116]2:1 [12117]2:5 [12118]2:5
[12119]2:10-11 [12120]2:13 [12121]2:15-16 [12122]2:15-16
[12123]2:16 [12124]3:1 [12125]3:1 [12126]3:1-2 [12127]3:2
[12128]3:2 [12129]3:2 [12130]3:3 [12131]3:5 [12132]3:5-6
[12133]3:6 [12134]3:6 [12135]3:6 [12136]3:7 [12137]3:7
[12138]3:9-10 [12139]3:17 [12140]4:3 [12141]4:3 [12142]4:3
[12143]4:13 [12144]4:13-15 [12145]4:14 [12146]4:14-15
[12147]5:2-3 [12148]5:3 [12149]5:3 [12150]5:3 [12151]5:3-4
[12152]5:4 [12153]5:7-9 [12154]5:8-9 [12155]5:11 [12156]5:11
[12157]5:11 [12158]5:11 [12159]5:13 [12160]5:13 [12161]5:16
[12162]5:20 [12163]5:20
1 Peter
[12164]1:4 [12165]1:4 [12166]1:4 [12167]1:5 [12168]1:7
[12169]1:7 [12170]1:7 [12171]1:7 [12172]1:7 [12173]1:7
[12174]1:8 [12175]1:10 [12176]1:10 [12177]1:11 [12178]1:11
[12179]1:11 [12180]1:12 [12181]1:18 [12182]1:18-19
[12183]1:20 [12184]2:1 [12185]2:2 [12186]2:2 [12187]2:3
[12188]2:3 [12189]2:5 [12190]2:5 [12191]2:6 [12192]2:7
[12193]2:7 [12194]2:9 [12195]2:13 [12196]2:14 [12197]2:15
[12198]2:17 [12199]2:23 [12200]2:25 [12201]3:1-6 [12202]3:4
[12203]3:4 [12204]3:4 [12205]3:6 [12206]3:7 [12207]3:10
[12208]3:13 [12209]3:15 [12210]3:19 [12211]3:22 [12212]3:22
[12213]3:22 [12214]4:4 [12215]4:8 [12216]4:9 [12217]4:12
[12218]4:12 [12219]4:17-18 [12220]5:7 [12221]5:7 [12222]5:7
[12223]5:9
2 Peter
[12224]1:17 [12225]1:17 [12226]1:19 [12227]1:19 [12228]1:20
[12229]2:4 [12230]2:5 [12231]2:5-6 [12232]2:7-8 [12233]2:8
[12234]2:9 [12235]2:14 [12236]2:14 [12237]2:18 [12238]2:22
[12239]3:3-4 [12240]3:4 [12241]3:4 [12242]3:7 [12243]3:7
[12244]3:8 [12245]3:13 [12246]3:14 [12247]3:18
1 John
[12248]1:3 [12249]1:4 [12250]1:4 [12251]1:5 [12252]1:6-7
[12253]1:7 [12254]1:7 [12255]1:9 [12256]1:9 [12257]2:11
[12258]2:16 [12259]2:16 [12260]2:16 [12261]2:25 [12262]2:27
[12263]2:27 [12264]3:2 [12265]3:2 [12266]3:2 [12267]3:17
[12268]3:21 [12269]3:21 [12270]5:1 [12271]5:4 [12272]5:14-15
[12273]5:16 [12274]5:18 [12275]5:18 [12276]5:18 [12277]5:19
[12278]5:20
2 John
[12279]1:11
3 John
[12280]1:4 [12281]1:10
Jude
[12282]1:7 [12283]1:7 [12284]1:7 [12285]1:12 [12286]1:12
[12287]1:12 [12288]1:13 [12289]1:14 [12290]1:14 [12291]1:14
[12292]1:14 [12293]1:14-15 [12294]1:14-15 [12295]1:15
[12296]1:15 [12297]1:15 [12298]1:15 [12299]1:15 [12300]1:21
[12301]1:21
Revelation
[12302]1:4 [12303]1:5 [12304]1:6 [12305]1:7 [12306]1:8
[12307]1:13 [12308]1:14 [12309]1:14 [12310]1:17 [12311]1:18
[12312]1:18 [12313]1:18 [12314]2:1 [12315]2:2 [12316]2:2
[12317]2:7 [12318]2:7 [12319]2:10 [12320]2:11 [12321]2:13
[12322]2:27 [12323]3:4 [12324]3:7 [12325]3:9 [12326]3:9
[12327]3:9 [12328]3:9 [12329]3:9 [12330]3:9 [12331]3:12
[12332]3:14 [12333]3:16 [12334]3:17 [12335]3:17 [12336]3:18
[12337]3:18 [12338]3:19 [12339]3:20 [12340]3:20 [12341]3:20
[12342]3:20 [12343]3:20 [12344]3:21 [12345]4:8 [12346]4:8
[12347]4:8 [12348]4:8 [12349]5:3-4 [12350]5:8 [12351]5:9-13
[12352]5:11 [12353]5:13 [12354]6:8 [12355]6:9-10 [12356]6:14
[12357]6:15 [12358]6:15 [12359]6:15 [12360]6:15
[12361]6:15-16 [12362]6:16 [12363]6:16 [12364]6:16
[12365]6:17 [12366]6:17 [12367]7:9 [12368]7:9 [12369]7:9
[12370]7:9-10 [12371]8:3 [12372]9:11 [12373]10:2 [12374]10:3
[12375]10:4 [12376]10:6 [12377]10:10 [12378]10:11 [12379]11:9
[12380]11:10 [12381]11:15 [12382]11:15 [12383]11:15
[12384]11:15 [12385]11:17-18 [12386]11:17-18 [12387]11:18
[12388]12:1 [12389]12:9 [12390]12:9 [12391]12:10 [12392]12:10
[12393]12:14 [12394]13:5-6 [12395]13:10 [12396]13:10
[12397]13:10 [12398]13:10 [12399]13:10 [12400]13:10
[12401]14:1 [12402]14:3 [12403]14:3 [12404]14:3-4 [12405]14:4
[12406]14:4 [12407]14:5 [12408]14:6-7 [12409]14:6-7
[12410]14:6-7 [12411]14:6-7 [12412]14:7 [12413]14:7
[12414]14:10 [12415]14:10 [12416]14:10 [12417]14:10
[12418]14:10 [12419]14:13 [12420]14:13 [12421]14:20
[12422]14:20 [12423]15:3 [12424]15:3 [12425]15:3-4
[12426]15:3-4 [12427]15:7 [12428]16:1 [12429]16:5
[12430]17:14 [12431]17:16-17 [12432]17:17 [12433]18:4
[12434]18:6 [12435]18:6 [12436]18:6 [12437]18:7 [12438]18:7
[12439]18:21 [12440]19:1 [12441]19:1 [12442]19:1
[12443]19:1-2 [12444]19:1-2 [12445]19:1-2 [12446]19:3
[12447]19:3 [12448]19:4 [12449]19:5 [12450]19:6 [12451]19:6
[12452]19:6 [12453]19:6 [12454]19:7 [12455]19:7 [12456]19:7
[12457]19:8 [12458]19:8 [12459]19:14 [12460]19:15
[12461]19:17-18 [12462]19:17-18 [12463]19:21 [12464]20:1
[12465]20:3 [12466]20:9 [12467]21:2 [12468]21:2 [12469]21:2
[12470]21:3 [12471]21:3 [12472]21:3 [12473]21:3-4 [12474]21:5
[12475]21:8 [12476]21:9 [12477]21:12 [12478]21:18-19
[12479]21:24 [12480]22:1 [12481]22:1 [12482]22:2 [12483]22:2
[12484]22:2 [12485]22:14 [12486]22:14 [12487]22:15
[12488]22:15 [12489]22:15 [12490]22:20
Sirach
[12491]3:2 [12492]6:35 [12493]8:9 [12494]8:13
__________________________________________________________________
Index of Scripture Commentary
Job
[12495]1 [12496]1:1-3 [12497]1:4-5 [12498]1:6-12
[12499]1:13-19 [12500]1:20-22 [12501]2 [12502]2:1-6
[12503]2:7-10 [12504]2:11-13 [12505]3 [12506]3:1-10
[12507]3:11-19 [12508]3:20-26 [12509]4 [12510]4:1-6
[12511]4:7-11 [12512]4:12-21 [12513]5 [12514]5:1-5
[12515]5:6-16 [12516]5:17-27 [12517]6 [12518]6:1-7
[12519]6:8-13 [12520]6:14-21 [12521]6:22-30 [12522]7
[12523]7:1-6 [12524]7:7-16 [12525]7:17-21 [12526]8
[12527]8:1-7 [12528]8:8-19 [12529]8:20-22 [12530]9
[12531]9:1-13 [12532]9:14-21 [12533]9:22-24 [12534]9:25-35
[12535]10 [12536]10:1-7 [12537]10:8-13 [12538]10:14-22
[12539]11 [12540]11:1-6 [12541]11:7-12 [12542]11:13-20
[12543]12 [12544]12:1-5 [12545]12:6-11 [12546]12:12-25
[12547]13 [12548]13:1-12 [12549]13:13-22 [12550]13:23-28
[12551]14 [12552]14:1-6 [12553]14:7-15 [12554]14:16-22
[12555]15 [12556]15:1-16 [12557]15:17-35 [12558]16
[12559]16:1-5 [12560]16:6-16 [12561]16:17-22 [12562]17
[12563]17:1-9 [12564]17:10-16 [12565]18 [12566]18:1-4
[12567]18:5-10 [12568]18:11-21 [12569]19 [12570]19:1-7
[12571]19:8-22 [12572]19:23-29 [12573]20 [12574]20:1-9
[12575]20:10-22 [12576]20:23-29 [12577]21 [12578]21:1-6
[12579]21:7-16 [12580]21:17-26 [12581]21:27-34 [12582]22
[12583]22:1-4 [12584]22:5-14 [12585]22:15-20 [12586]22:21-30
[12587]23 [12588]23:1-7 [12589]23:8-12 [12590]23:13-17
[12591]24 [12592]24:1-12 [12593]24:13-17 [12594]24:18-25
[12595]25 [12596]25:1-6 [12597]26 [12598]26:1-4
[12599]26:5-14 [12600]27 [12601]27:1-6 [12602]27:7-10
[12603]27:11-23 [12604]28 [12605]28:1-11 [12606]28:12-19
[12607]28:20-28 [12608]29 [12609]29:1-6 [12610]29:7-17
[12611]29:18-25 [12612]30 [12613]30:1-14 [12614]30:15-31
[12615]31 [12616]31:1-8 [12617]31:9-15 [12618]31:16-23
[12619]31:24-32 [12620]31:33-40 [12621]32 [12622]32:1-5
[12623]32:6-14 [12624]32:15-22 [12625]33 [12626]33:1-7
[12627]33:8-13 [12628]33:14-18 [12629]33:19-28 [12630]33:29-33
[12631]34 [12632]34:1-9 [12633]34:10-15 [12634]34:16-30
[12635]34:31-37 [12636]35 [12637]35:1-8 [12638]35:9-13
[12639]35:14-16 [12640]36 [12641]36:1-4 [12642]36:5-14
[12643]36:15-23 [12644]36:24-33 [12645]37 [12646]37:1-5
[12647]37:6-13 [12648]37:14-20 [12649]37:21-24 [12650]38
[12651]38:1-3 [12652]38:4-11 [12653]38:12-24 [12654]38:25-41
[12655]39 [12656]39:1-12 [12657]39:13-18 [12658]39:19-25
[12659]39:26-30 [12660]40 [12661]40:1-5 [12662]40:6-14
[12663]40:15-24 [12664]41 [12665]41:1-10 [12666]41:11-34
[12667]42 [12668]42:1-6 [12669]42:7-9 [12670]42:10-17
Psalms
[12671]1 [12672]1:1-3 [12673]1:4-6 [12674]2 [12675]2:1-6
[12676]2:7-9 [12677]2:10-12 [12678]3 [12679]3:1-3
[12680]3:4-8 [12681]4 [12682]4:1-5 [12683]4:6-8 [12684]5
[12685]5:1-6 [12686]5:7-12 [12687]6 [12688]6:1-7
[12689]6:8-10 [12690]7 [12691]7:1-9 [12692]7:10-17 [12693]8
[12694]8:1-2 [12695]8:3-9 [12696]9 [12697]9:1-10
[12698]9:11-20 [12699]10 [12700]10:1-11 [12701]10:12-18
[12702]11 [12703]11:1-3 [12704]11:4-7 [12705]12 [12706]12:1-8
[12707]13 [12708]13:1-6 [12709]14 [12710]14:1-3 [12711]14:4-7
[12712]15 [12713]15:1-5 [12714]16 [12715]16:1-7
[12716]16:8-11 [12717]17 [12718]17:1-7 [12719]17:8-15
[12720]18 [12721]18:1-19 [12722]18:20-28 [12723]18:29-50
[12724]19 [12725]19:1-6 [12726]19:7-14 [12727]20
[12728]20:1-5 [12729]20:6-9 [12730]21 [12731]21:1-6
[12732]21:7-13 [12733]22 [12734]22:1-10 [12735]22:11-21
[12736]22:22-31 [12737]23 [12738]23:1-6 [12739]24
[12740]24:1-2 [12741]24:3-6 [12742]24:7-10 [12743]25
[12744]25:1-7 [12745]25:8-14 [12746]25:15-22 [12747]26
[12748]26:1-5 [12749]26:6-12 [12750]27 [12751]27:1-6
[12752]27:7-14 [12753]28 [12754]28:1-5 [12755]28:6-9
[12756]29 [12757]29:1-11 [12758]30 [12759]30:1-5
[12760]30:6-12 [12761]31 [12762]31:1-8 [12763]31:9-18
[12764]31:19-24 [12765]32 [12766]32:1-6 [12767]32:7-11
[12768]33 [12769]33:1-11 [12770]33:12-22 [12771]34
[12772]34:1-10 [12773]34:11-22 [12774]35 [12775]35:1-10
[12776]35:11-16 [12777]35:17-28 [12778]36 [12779]36:1-4
[12780]36:5-12 [12781]37 [12782]37:1-6 [12783]37:7-20
[12784]37:21-33 [12785]37:34-40 [12786]38 [12787]38:1-11
[12788]38:12-22 [12789]39 [12790]39:1-6 [12791]39:7-13
[12792]40 [12793]40:1-5 [12794]40:6-10 [12795]40:11-17
[12796]41 [12797]41:1-4 [12798]41:5-13 [12799]42
[12800]42:1-5 [12801]42:6-11 [12802]43 [12803]43:1-5
[12804]44 [12805]44:1-8 [12806]44:9-16 [12807]44:17-26
[12808]45 [12809]45:1-5 [12810]45:6-9 [12811]45:10-17
[12812]46 [12813]46:1-5 [12814]46:6-11 [12815]47
[12816]47:1-4 [12817]47:5-9 [12818]48 [12819]48:1-7
[12820]48:8-14 [12821]49 [12822]49:1-5 [12823]49:6-14
[12824]49:15-20 [12825]50 [12826]50:1-6 [12827]50:7-15
[12828]50:16-23 [12829]51 [12830]51:1-6 [12831]51:7-13
[12832]51:14-19 [12833]52 [12834]52:1-5 [12835]52:6-9
[12836]53 [12837]53:1-6 [12838]54 [12839]54:1-3 [12840]54:4-7
[12841]55 [12842]55:1-8 [12843]55:9-15 [12844]55:16-23
[12845]56 [12846]56:1-7 [12847]56:8-13 [12848]57
[12849]57:1-6 [12850]57:7-11 [12851]58 [12852]58:1-5
[12853]58:6-11 [12854]59 [12855]59:1-7 [12856]59:8-17
[12857]60 [12858]60:1-5 [12859]60:6-12 [12860]61
[12861]61:1-4 [12862]61:5-8 [12863]62 [12864]62:1-7
[12865]62:8-12 [12866]63 [12867]63:1-2 [12868]63:3-6
[12869]63:7-11 [12870]64 [12871]64:1-6 [12872]64:7-10
[12873]65 [12874]65:1-5 [12875]65:6-13 [12876]66
[12877]66:1-7 [12878]66:8-12 [12879]66:13-20 [12880]67
[12881]67:1-7 [12882]68 [12883]68:1-6 [12884]68:7-14
[12885]68:15-21 [12886]68:22-31 [12887]68:32-35 [12888]69
[12889]69:1-12 [12890]69:13-21 [12891]69:22-29 [12892]69:30-36
[12893]70 [12894]70:1-5 [12895]71 [12896]71:1-13
[12897]71:14-24 [12898]72 [12899]72:1 [12900]72:2-17
[12901]72:18-20 [12902]73 [12903]73:1-14 [12904]73:15-20
[12905]73:21-28 [12906]74 [12907]74:1-11 [12908]74:12-17
[12909]74:18-23 [12910]75 [12911]75:1-5 [12912]75:6-10
[12913]76 [12914]76:1-6 [12915]76:7-12 [12916]77
[12917]77:1-10 [12918]77:11-20 [12919]78 [12920]78:1-8
[12921]78:9-39 [12922]78:40-72 [12923]79 [12924]79:1-5
[12925]79:6-13 [12926]80 [12927]80:1-7 [12928]80:8-19
[12929]81 [12930]81:1-7 [12931]81:8-16 [12932]82
[12933]82:1-5 [12934]82:6-8 [12935]83 [12936]83:1-8
[12937]83:9-18 [12938]84 [12939]84:1-7 [12940]84:8-12
[12941]85 [12942]85:1-7 [12943]85:8-13 [12944]86
[12945]86:1-7 [12946]86:8-17 [12947]87 [12948]87:1-3
[12949]87:4-7 [12950]88 [12951]88:1-9 [12952]88:10-18
[12953]89 [12954]89:1-4 [12955]89:5-14 [12956]89:15-18
[12957]89:19-37 [12958]89:38-52 [12959]90 [12960]90:1-6
[12961]90:7-11 [12962]90:12-17 [12963]91 [12964]91:1-8
[12965]91:9-16 [12966]92 [12967]92:1-6 [12968]92:7-15
[12969]93 [12970]93:1-5 [12971]94 [12972]94:1-11
[12973]94:12-23 [12974]95 [12975]95:1-7 [12976]95:7-11
[12977]96 [12978]96:1-9 [12979]96:10-13 [12980]97
[12981]97:1-7 [12982]97:8-12 [12983]98 [12984]98:1-3
[12985]98:4-9 [12986]99 [12987]99:1-5 [12988]99:6-9
[12989]100 [12990]100:1-5 [12991]101 [12992]101:1-8
[12993]102 [12994]102:1-11 [12995]102:12-22 [12996]102:23-28
[12997]103 [12998]103:1-5 [12999]103:6-18 [13000]103:19-22
[13001]104 [13002]104:1-9 [13003]104:10-18 [13004]104:19-30
[13005]104:31-35 [13006]105 [13007]105:1-7 [13008]105:8-24
[13009]105:25-45 [13010]106 [13011]106:1-5 [13012]106:6-12
[13013]106:13-33 [13014]106:34-48 [13015]107 [13016]107:1-9
[13017]107:10-16 [13018]107:17-22 [13019]107:23-32
[13020]107:33-43 [13021]108 [13022]108:1-5 [13023]108:6-13
[13024]109 [13025]109:1-5 [13026]109:6-20 [13027]109:21-31
[13028]110 [13029]110:1-4 [13030]110:5-7 [13031]111
[13032]111:1-5 [13033]111:6-10 [13034]112 [13035]112:1-5
[13036]112:6-10 [13037]113 [13038]113:1-9 [13039]114
[13040]114:1-8 [13041]115 [13042]115:1-8 [13043]115:9-18
[13044]116 [13045]116:1-9 [13046]116:10-19 [13047]117
[13048]117:1-2 [13049]118 [13050]118:1-18 [13051]118:19-29
[13052]119 [13053]119:1-3 [13054]119:4-6 [13055]119:7-8
[13056]119:9 [13057]119:10 [13058]119:11 [13059]119:12
[13060]119:13-16 [13061]119:17 [13062]119:18 [13063]119:19
[13064]119:20 [13065]119:21 [13066]119:22 [13067]119:23
[13068]119:24 [13069]119:25 [13070]119:26-27 [13071]119:28-29
[13072]119:30-32 [13073]119:33-34 [13074]119:35-36
[13075]119:37 [13076]119:38 [13077]119:39 [13078]119:40
[13079]119:41-42 [13080]119:43-44 [13081]119:45-48
[13082]119:49 [13083]119:50 [13084]119:51 [13085]119:52
[13086]119:53 [13087]119:54 [13088]119:55-56 [13089]119:57
[13090]119:58 [13091]119:59-60 [13092]119:61 [13093]119:62
[13094]119:63 [13095]119:64 [13096]119:65-66 [13097]119:67
[13098]119:68 [13099]119:69-70 [13100]119:71 [13101]119:72
[13102]119:73 [13103]119:74 [13104]119:75 [13105]119:76-77
[13106]119:78-79 [13107]119:80 [13108]119:81-82 [13109]119:83
[13110]119:84 [13111]119:85-87 [13112]119:88 [13113]119:89-91
[13114]119:92 [13115]119:93 [13116]119:94 [13117]119:95
[13118]119:96 [13119]119:97 [13120]119:98-100 [13121]119:101
[13122]119:102 [13123]119:103-104 [13124]119:105 [13125]119:106
[13126]119:107 [13127]119:108 [13128]119:109-110
[13129]119:111-112 [13130]119:113 [13131]119:114 [13132]119:115
[13133]119:116-117 [13134]119:118-120 [13135]119:121-122
[13136]119:123 [13137]119:124-125 [13138]119:126
[13139]119:127-128 [13140]119:129 [13141]119:130 [13142]119:131
[13143]119:132 [13144]119:133 [13145]119:134 [13146]119:135
[13147]119:136 [13148]119:137-138 [13149]119:139 [13150]119:140
[13151]119:141 [13152]119:142 [13153]119:143-144
[13154]119:145-146 [13155]119:147-148 [13156]119:149
[13157]119:150-151 [13158]119:152 [13159]119:153-154
[13160]119:155 [13161]119:156 [13162]119:157 [13163]119:158
[13164]119:159 [13165]119:160 [13166]119:161 [13167]119:162
[13168]119:163 [13169]119:164 [13170]119:165 [13171]119:166
[13172]119:167-168 [13173]119:169-170 [13174]119:171
[13175]119:172 [13176]119:173-174 [13177]119:175 [13178]119:176
[13179]120 [13180]120:1-4 [13181]120:5-7 [13182]121
[13183]121:1-8 [13184]122 [13185]122:1-5 [13186]122:6-9
[13187]123 [13188]123:1-4 [13189]124 [13190]124:1-5
[13191]124:6-8 [13192]125 [13193]125:1-3 [13194]125:4-5
[13195]126 [13196]126:1-3 [13197]126:4-6 [13198]127
[13199]127:1-5 [13200]128 [13201]128:1-6 [13202]129
[13203]129:1-4 [13204]129:5-8 [13205]130 [13206]130:1-4
[13207]130:5-8 [13208]131 [13209]131:1-3 [13210]132
[13211]132:1-10 [13212]132:11-18 [13213]133 [13214]133:1-3
[13215]134 [13216]134:1-3 [13217]135 [13218]135:1-4
[13219]135:5-14 [13220]135:15-21 [13221]136 [13222]136:1-9
[13223]136:10-22 [13224]136:23-26 [13225]137 [13226]137:1-6
[13227]137:7-9 [13228]138 [13229]138:1-5 [13230]138:6-8
[13231]139 [13232]139:1-6 [13233]139:7-16 [13234]139:17-24
[13235]140 [13236]140:1-7 [13237]140:8-13 [13238]141
[13239]141:1-4 [13240]141:5-10 [13241]142 [13242]142:1-3
[13243]142:4-7 [13244]143 [13245]143:1-6 [13246]143:7-12
[13247]144 [13248]144:1-8 [13249]144:9-15 [13250]145
[13251]145:1-9 [13252]145:10-21 [13253]146 [13254]146:1-4
[13255]146:5-10 [13256]147 [13257]147:1-11 [13258]147:12-20
[13259]148 [13260]148:1-6 [13261]148:7-14 [13262]149
[13263]149:1-5 [13264]149:6-9 [13265]150 [13266]150:1-6
Proverbs
[13267]1 [13268]1:1-6 [13269]1:7-9 [13270]1:10-19
[13271]1:20-33 [13272]2 [13273]2:1-9 [13274]2:10-22 [13275]3
[13276]3:1-6 [13277]3:7-12 [13278]3:13-20 [13279]3:21-26
[13280]3:27-35 [13281]4 [13282]4:1-13 [13283]4:14-19
[13284]4:20-27 [13285]5 [13286]5:1-14 [13287]5:15-23 [13288]6
[13289]6:1-5 [13290]6:6-11 [13291]6:12-19 [13292]6:20-35
[13293]7 [13294]7:1-5 [13295]7:6-23 [13296]7:24-27 [13297]8
[13298]8:1-11 [13299]8:12-21 [13300]8:22-31 [13301]8:32-36
[13302]9 [13303]9:1-12 [13304]9:13-18 [13305]10 [13306]10:1
[13307]10:2-3 [13308]10:4 [13309]10:5 [13310]10:6 [13311]10:7
[13312]10:8 [13313]10:9 [13314]10:10 [13315]10:11
[13316]10:12 [13317]10:13 [13318]10:14 [13319]10:15
[13320]10:16 [13321]10:17 [13322]10:18 [13323]10:19
[13324]10:20-21 [13325]10:22 [13326]10:23 [13327]10:24-25
[13328]10:26 [13329]10:27-28 [13330]10:29-30 [13331]10:31-32
[13332]11 [13333]11:1 [13334]11:2 [13335]11:3 [13336]11:4
[13337]11:5-6 [13338]11:7 [13339]11:8 [13340]11:9
[13341]11:10-11 [13342]11:12-13 [13343]11:14 [13344]11:15
[13345]11:16 [13346]11:17 [13347]11:18 [13348]11:19
[13349]11:21 [13350]11:22 [13351]11:23 [13352]11:24
[13353]11:25 [13354]11:26 [13355]11:27 [13356]11:28
[13357]11:29 [13358]11:30 [13359]11:31 [13360]12 [13361]12:1
[13362]12:2 [13363]12:3 [13364]12:4 [13365]12:5 [13366]12:6
[13367]12:7 [13368]12:8 [13369]12:9 [13370]12:10 [13371]12:11
[13372]12:12 [13373]12:13 [13374]12:14 [13375]12:15
[13376]12:16 [13377]12:17 [13378]12:18 [13379]12:19
[13380]12:20 [13381]12:21 [13382]12:22 [13383]12:23
[13384]12:24 [13385]12:25 [13386]12:26 [13387]12:27
[13388]12:28 [13389]13 [13390]13:1 [13391]13:2 [13392]13:3
[13393]13:4 [13394]13:5 [13395]13:6 [13396]13:7 [13397]13:8
[13398]13:9 [13399]13:10 [13400]13:11 [13401]13:12
[13402]13:13 [13403]13:14 [13404]13:15 [13405]13:16
[13406]13:17 [13407]13:18 [13408]13:19 [13409]13:20
[13410]13:21 [13411]13:22 [13412]13:23 [13413]13:24
[13414]13:25 [13415]14 [13416]14:1 [13417]14:2 [13418]14:3
[13419]14:4 [13420]14:5 [13421]14:6 [13422]14:7 [13423]14:8
[13424]14:9 [13425]14:10 [13426]14:11 [13427]14:12
[13428]14:13 [13429]14:14 [13430]14:15 [13431]14:16
[13432]14:17 [13433]14:18 [13434]14:19 [13435]14:20
[13436]14:21 [13437]14:22 [13438]14:23 [13439]14:24
[13440]14:25 [13441]14:26-27 [13442]14:28 [13443]14:29
[13444]14:30 [13445]14:31 [13446]14:32 [13447]14:33
[13448]14:34 [13449]14:35 [13450]15 [13451]15:1 [13452]15:2
[13453]15:3 [13454]15:4 [13455]15:5 [13456]15:6 [13457]15:7
[13458]15:8 [13459]15:9 [13460]15:10 [13461]15:11
[13462]15:12 [13463]15:13 [13464]15:14 [13465]15:15
[13466]15:16-17 [13467]15:18 [13468]15:19 [13469]15:20
[13470]15:21 [13471]15:22 [13472]15:23 [13473]15:24
[13474]15:25 [13475]15:26 [13476]15:27 [13477]15:28
[13478]15:29 [13479]15:30 [13480]15:31 [13481]15:32
[13482]15:33 [13483]16 [13484]16:1 [13485]16:2 [13486]16:3
[13487]16:4 [13488]16:5 [13489]16:6 [13490]16:7 [13491]16:8
[13492]16:9 [13493]16:10 [13494]16:11 [13495]16:12
[13496]16:13 [13497]16:14-15 [13498]16:16 [13499]16:17
[13500]16:18 [13501]16:19 [13502]16:20 [13503]16:21
[13504]16:22 [13505]16:23 [13506]16:24 [13507]16:25
[13508]16:26 [13509]16:27-28 [13510]16:29-30 [13511]16:31
[13512]16:32 [13513]16:33 [13514]17 [13515]17:1 [13516]17:2
[13517]17:3 [13518]17:4 [13519]17:5 [13520]17:6 [13521]17:7
[13522]17:8 [13523]17:9 [13524]17:10 [13525]17:11
[13526]17:12 [13527]17:13 [13528]17:14 [13529]17:15
[13530]17:16 [13531]17:17 [13532]17:18 [13533]17:19
[13534]17:20 [13535]17:21 [13536]17:22 [13537]17:23
[13538]17:24 [13539]17:25 [13540]17:26 [13541]17:27-28
[13542]18 [13543]18:1 [13544]18:2 [13545]18:3 [13546]18:4
[13547]18:5 [13548]18:6-7 [13549]18:8 [13550]18:9
[13551]18:10 [13552]18:11 [13553]18:12 [13554]18:13
[13555]18:14 [13556]18:15 [13557]18:16 [13558]18:17
[13559]18:18 [13560]18:19 [13561]18:20 [13562]18:21
[13563]18:22 [13564]18:23 [13565]18:24 [13566]19 [13567]19:1
[13568]19:2 [13569]19:3 [13570]19:4 [13571]19:5 [13572]19:6-7
[13573]19:8 [13574]19:9 [13575]19:10 [13576]19:11
[13577]19:12 [13578]19:13 [13579]19:14 [13580]19:15
[13581]19:16 [13582]19:17 [13583]19:18 [13584]19:19
[13585]19:20 [13586]19:21 [13587]19:22 [13588]19:23
[13589]19:24 [13590]19:25 [13591]19:26 [13592]19:27
[13593]19:28 [13594]19:29 [13595]20 [13596]20:1 [13597]20:2
[13598]20:3 [13599]20:4 [13600]20:5 [13601]20:6 [13602]20:7
[13603]20:8 [13604]20:9 [13605]20:10 [13606]20:11
[13607]20:12 [13608]20:13 [13609]20:14 [13610]20:15
[13611]20:16 [13612]20:17 [13613]20:18 [13614]20:19
[13615]20:20 [13616]20:21 [13617]20:22 [13618]20:23
[13619]20:24 [13620]20:25 [13621]20:26 [13622]20:27
[13623]20:28 [13624]20:29 [13625]20:30 [13626]21 [13627]21:1
[13628]21:2 [13629]21:3 [13630]21:4 [13631]21:5 [13632]21:6
[13633]21:7 [13634]21:8 [13635]21:9 [13636]21:10 [13637]21:11
[13638]21:12 [13639]21:13 [13640]21:14 [13641]21:15
[13642]21:16 [13643]21:17 [13644]21:18 [13645]21:19
[13646]21:20 [13647]21:21 [13648]21:22 [13649]21:23
[13650]21:24 [13651]21:25-26 [13652]21:27 [13653]21:28
[13654]21:29 [13655]21:30-31 [13656]22 [13657]22:1
[13658]22:2 [13659]22:3 [13660]22:4 [13661]22:5 [13662]22:6
[13663]22:7 [13664]22:8 [13665]22:9 [13666]22:10 [13667]22:11
[13668]22:12 [13669]22:13 [13670]22:14 [13671]22:15
[13672]22:16 [13673]22:17-21 [13674]22:22-23 [13675]22:24-25
[13676]22:26-27 [13677]22:28 [13678]22:29 [13679]23
[13680]23:1-3 [13681]23:4-5 [13682]23:6-8 [13683]23:9
[13684]23:10-11 [13685]23:12-16 [13686]23:17-18 [13687]23:19-28
[13688]23:29-35 [13689]24 [13690]24:1-2 [13691]24:3-6
[13692]24:7-9 [13693]24:10 [13694]24:11-12 [13695]24:13-14
[13696]24:15-16 [13697]24:17-18 [13698]24:19-20 [13699]24:21-22
[13700]24:23-26 [13701]24:27 [13702]24:28-29 [13703]24:30-34
[13704]25 [13705]25:1 [13706]25:2-3 [13707]25:4-5
[13708]25:6-7 [13709]25:8-10 [13710]25:11-12 [13711]25:13
[13712]25:14 [13713]25:15 [13714]25:16 [13715]25:17
[13716]25:18 [13717]25:19 [13718]25:20 [13719]25:21-22
[13720]25:23 [13721]25:24 [13722]25:25 [13723]25:26
[13724]25:27 [13725]25:28 [13726]26 [13727]26:1 [13728]26:2
[13729]26:3 [13730]26:4-5 [13731]26:6-9 [13732]26:10
[13733]26:11 [13734]26:12 [13735]26:13 [13736]26:14
[13737]26:15 [13738]26:16 [13739]26:17 [13740]26:18-19
[13741]26:20-22 [13742]26:23 [13743]26:24-26 [13744]26:27
[13745]26:28 [13746]27 [13747]27:1 [13748]27:2 [13749]27:3-4
[13750]27:5-6 [13751]27:7 [13752]27:8 [13753]27:9-10
[13754]27:11 [13755]27:12 [13756]27:13 [13757]27:14
[13758]27:15-16 [13759]27:17 [13760]27:18 [13761]27:19
[13762]27:20 [13763]27:21 [13764]27:22 [13765]27:23-27
[13766]28 [13767]28:1 [13768]28:2 [13769]28:3 [13770]28:4
[13771]28:5 [13772]28:6 [13773]28:7 [13774]28:8 [13775]28:9
[13776]28:10 [13777]28:11 [13778]28:12 [13779]28:13
[13780]28:14 [13781]28:15 [13782]28:16 [13783]28:17
[13784]28:18 [13785]28:19 [13786]28:20 [13787]28:21
[13788]28:22 [13789]28:23 [13790]28:24 [13791]28:25
[13792]28:26 [13793]28:27 [13794]28:28 [13795]29 [13796]29:1
[13797]29:2 [13798]29:3 [13799]29:4 [13800]29:5 [13801]29:6
[13802]29:7 [13803]29:8 [13804]29:9 [13805]29:10 [13806]29:11
[13807]29:12 [13808]29:13 [13809]29:14 [13810]29:15
[13811]29:16 [13812]29:17 [13813]29:18 [13814]29:19
[13815]29:20 [13816]29:21 [13817]29:22 [13818]29:23
[13819]29:24 [13820]29:25 [13821]29:26 [13822]29:27 [13823]30
[13824]30:1-6 [13825]30:7-9 [13826]30:10-14 [13827]30:15-17
[13828]30:18-23 [13829]30:24-28 [13830]30:29-33 [13831]31
[13832]31:1-9 [13833]31:10-33
Ecclesiastes
[13834]1 [13835]1:1-3 [13836]1:4-8 [13837]1:9-11
[13838]1:12-18 [13839]2 [13840]2:1-11 [13841]2:12-16
[13842]2:17-26 [13843]3 [13844]3:1-10 [13845]3:11-15
[13846]3:16-22 [13847]4 [13848]4:1-3 [13849]4:4-6
[13850]4:7-12 [13851]4:13-16 [13852]5 [13853]5:1-3
[13854]5:4-8 [13855]5:9-17 [13856]5:18-20 [13857]6
[13858]6:1-6 [13859]6:7-10 [13860]6:11-12 [13861]7
[13862]7:1-6 [13863]7:7-10 [13864]7:11-22 [13865]7:23-29
[13866]8 [13867]8:1-5 [13868]8:6-8 [13869]8:9-13
[13870]8:14-17 [13871]9 [13872]9:1-3 [13873]9:4-10
[13874]9:11-12 [13875]9:13-18 [13876]10 [13877]10:1-3
[13878]10:4-11 [13879]10:12-15 [13880]10:16-20 [13881]11
[13882]11:1-6 [13883]11:7-10 [13884]12 [13885]12:1-7
[13886]12:8-12 [13887]12:13-14
Song of Solomon
[13888]1 [13889]1:1 [13890]1:2-6 [13891]1:7-11 [13892]1:12-17
[13893]2 [13894]2:1-2 [13895]2:3-7 [13896]2:8-13
[13897]2:14-17 [13898]3 [13899]3:1-5 [13900]3:6 [13901]3:7-11
[13902]4 [13903]4:1-7 [13904]4:8-14 [13905]4:15-16 [13906]5
[13907]5:1 [13908]5:2-8 [13909]5:9-16 [13910]6 [13911]6:1-3
[13912]6:4-10 [13913]6:11-13 [13914]7 [13915]7:1-9
[13916]7:10-13 [13917]8 [13918]8:1-4 [13919]8:5-7
[13920]8:8-12 [13921]8:13-14
__________________________________________________________________
Index of Pages of the Print Edition
[13922]iii [13923]1 [13924]236 [13925]789 [13926]979 [13927]1052
__________________________________________________________________
This document is from the Christian Classics Ethereal
Library at Calvin College, http://www.ccel.org,
generated on demand from ThML source.
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64. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Gen&scrCh=4&scrV=25#Job.xliii-p22.2
65. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Gen&scrCh=5&scrV=2#Ec.vii-p20.1
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1905. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=21&scrV=34#Job.xxii-p29.1
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1917. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=6#Job.xxxii-p1.1
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1921. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=8#Job.xxiii-p10.6
1922. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=9#Job.xxiii-p10.5
1923. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=9#Job.xvi-p17.1
1924. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=10#Job.xxiii-p11.1
1925. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=12#Job.xxiii-p13.1
1926. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=12#Ps.lxxiv-p11.10
1927. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=12#Job.xxiii-p1.3
1928. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=13#Ps.civ-p19.3
1929. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=13#Job.xxiii-p14.1
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1931. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=13#Job.xxvii-p11.7
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1933. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=15#Job.xxiii-p16.5
1934. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=15#Job.xxiii-p1.4
1935. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=16#Job.xxiii-p16.1
1936. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=16#Job.xxiii-p16.6
1937. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=17#Prov.xxxi-p11.5
1938. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=17#Job.xxiii-p16.9
1939. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=18#Job.xxiii-p16.13
1940. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=19#Job.xxiii-p16.16
1941. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=20#Job.xxiii-p16.2
1942. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=20#Job.xxiii-p16.21
1943. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=21#Job.xxiii-p20.1
1944. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=21#Job.xxiii-p1.5
1945. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=22#Job.xxiii-p19.2
1946. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=22#Job.xxiv-p16.2
1947. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=23#Job.xxiii-p19.5
1948. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=24#Job.xxiii-p22.1
1949. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=24#Job.xxiii-p23.3
1950. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=25#Song.vi-p18.3
1951. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=25#Job.xxiii-p22.2
1952. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=25#Job.xxiii-p23.2
1953. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=26#Song.iii-p26.3
1954. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=26#Song.vii-p21.2
1955. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=26#Job.xxiii-p25.1
1956. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=27#Job.xxiii-p27.1
1957. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=28#Prov.v-p18.2
1958. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=28#Job.xxiii-p28.1
1959. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=29#Job.xxiii-p29.1
1960. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=22&scrV=30#Job.xxiii-p30.1
1961. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=23&scrV=1#Job.xxvi-p1.1
1962. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=23&scrV=2#Job.vii-p4.2
1963. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=23&scrV=2#Job.xxiv-p4.1
1964. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=23&scrV=2#Job.xxiv-p1.1
1965. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=23&scrV=3#Job.xli-p4.7
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1967. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=23&scrV=4#Job.xxiv-p7.1
1968. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=23&scrV=5#Job.xxiv-p8.1
1969. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=23&scrV=6#Song.iii-p10.3
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1971. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=23&scrV=6#Job.xxiv-p1.5
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1973. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=23&scrV=7#Job.xxiv-p9.4
1974. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=23&scrV=8#Job.iv-p21.3
1975. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=23&scrV=8#Job.xxv-p3.9
1976. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=23&scrV=8#Song.iv-p5.5
1977. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=23&scrV=8#Job.xxxvi-p15.2
1978. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=23&scrV=8#Job.xx-p14.4
1979. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=23&scrV=8#Job.xx-p19.6
1980. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=23&scrV=8#Job.xxiv-p1.2
1981. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=23&scrV=8#Job.xxiv-p11.1
1982. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=23&scrV=8#Job.xxiv-p20.3
1983. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=23&scrV=8#Song.iii-p15.5
1984. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=23&scrV=8#Job.xiv-p19.2
1985. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=23&scrV=10#Ps.cxliii-p7.2
1986. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=23&scrV=10#Job.xxiv-p13.1
1987. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=23&scrV=10#Ps.cxx-p4.3
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2001. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=23&scrV=17#Job.xxiv-p20.5
2002. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=23&scrV=33#Ec.vi-p18.4
2003. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=24&scrV=1#Ps.lxxiv-p6.2
2004. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Job&scrCh=24&scrV=1#Ec.iv-p19.5
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7705. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=4&scrV=24#Prov.v-p27.1
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7712. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=5&scrV=3#Prov.vi-p6.1
7713. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=5&scrV=3#Ec.viii-p42.10
7714. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=5&scrV=3#Prov.vi-p1.4
7715. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=5&scrV=4#Prov.vi-p6.2
7716. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=5&scrV=4#Prov.vi-p6.4
7717. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=5&scrV=7#Prov.vi-p7.1
7718. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=5&scrV=8#Prov.viii-p7.7
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7721. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=5&scrV=10#Prov.vi-p10.2
7722. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=5&scrV=10#Ec.vii-p9.1
7723. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=5&scrV=11#Prov.vi-p10.3
7724. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=5&scrV=11#Prov.vi-p10.4
7725. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=5&scrV=11#Ec.viii-p41.2
7726. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=5&scrV=11#Job.xxi-p16.2
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7731. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=5&scrV=14#Prov.vi-p10.7
7732. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=5&scrV=15#Prov.vi-p14.1
7733. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=5&scrV=15#Prov.vi-p16.3
7734. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=5&scrV=15#Prov.vi-p1.5
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7738. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=5&scrV=18#Prov.vi-p15.1
7739. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=5&scrV=19#Prov.vi-p16.1
7740. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=5&scrV=19#Ec.x-p17.8
7741. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=5&scrV=19#Song.v-p12.6
7742. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=5&scrV=19#Ps.xxiii-p4.2
7743. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=5&scrV=20#Prov.vi-p18.1
7744. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=5&scrV=20#Job.xxxii-p6.9
7745. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=5&scrV=21#Prov.vi-p1.6
7746. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=5&scrV=21#Prov.vi-p19.1
7747. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=5&scrV=22#Prov.xii-p6.2
7748. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=5&scrV=22#Prov.xxx-p12.1
7749. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=5&scrV=22#Ec.viii-p41.3
7750. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=5&scrV=22#Prov.vi-p1.7
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7761. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=6&scrV=16#Prov.vii-p1.4
7762. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=6&scrV=17#Ps.cxxxii-p6.2
7763. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=6&scrV=17#Prov.xxi-p46.2
7764. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=6&scrV=17#Ps.xi-p6.5
7765. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=6&scrV=19#Prov.xxi-p46.2
7766. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=6&scrV=20#Prov.viii-p3.1
7767. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=6&scrV=20#Prov.vii-p1.5
7768. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=6&scrV=22#Ps.ii-p6.3
7769. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=6&scrV=23#Ps.cxlii-p8.2
7770. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=6&scrV=23#Ec.viii-p10.2
7771. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=6&scrV=23#Job.xxxv-p25.2
7772. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=6&scrV=23#Ps.cxx-p167.1
7773. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=6&scrV=24#Job.xxv-p9.5
7774. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=6&scrV=24#Prov.vii-p1.6
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7776. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=6&scrV=33#Job.xxxii-p6.1
7777. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=1#Prov.viii-p1.1
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7782. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=6#Job.xxxii-p12.3
7783. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=6#Prov.viii-p1.2
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7785. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=8#Prov.viii-p7.6
7786. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=8#Prov.x-p21.2
7787. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=8#Ps.ii-p5.5
7788. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=9#Prov.viii-p7.5
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7797. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=15#Prov.viii-p10.3
7798. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=16#Prov.viii-p11.1
7799. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=17#Prov.viii-p11.2
7800. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=18#Prov.viii-p11.3
7801. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=19#Prov.viii-p8.1
7802. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=19#Prov.viii-p12.1
7803. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=19#Job.xxxii-p12.4
7804. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=21#Prov.viii-p13.1
7805. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=23#Prov.viii-p13.2
7806. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=24#Prov.viii-p15.1
7807. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=24#Prov.viii-p1.3
7808. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=25#Prov.viii-p15.2
7809. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=26#Prov.viii-p15.3
7810. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=27#Prov.viii-p15.4
7811. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=27#Prov.xxxii-p23.76
7812. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=1#Prov.ix-p4.4
7813. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=1#Prov.ix-p1.1
7814. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=2#Prov.ix-p4.8
7815. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=4#Prov.ix-p4.14
7816. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=4#Job.xxix-p19.6
7817. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=4#Ps.v-p1.1
7818. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=5#Prov.ix-p4.15
7819. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=6#Prov.ix-p5.1
7820. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=6#Prov.ix-p5.2
7821. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=7#Prov.ix-p5.4
7822. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=8#Prov.ix-p5.3
7823. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=9#Ec.viii-p37.2
7824. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=10#Prov.ix-p6.1
7825. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=12#Prov.ix-p9.1
7826. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=13#Prov.ix-p10.1
7827. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=13#Job.ii-p5.4
7828. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=14#Prov.ix-p11.1
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7830. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=17#Prov.ix-p13.1
7831. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=18#Prov.ix-p15.1
7832. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=19#Prov.ix-p15.3
7833. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=19#Prov.xvii-p30.1
7834. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=20#Prov.ix-p16.1
7835. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=21#Ps.lxxxii-p11.5
7836. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=21#Ps.civ-p6.6
7837. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=21#Prov.iii-p12.3
7838. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=21#Prov.ix-p17.1
7839. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=21#Job.ii-p6.6
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7842. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=22#Job.xxxix-p7.4
7843. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=22#Job.xxix-p18.4
7844. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=23#Prov.ix-p20.2
7845. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=23#Prov.ix-p21.1
7846. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=23#Job.xvi-p8.3
7847. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=24#Prov.ix-p21.4
7848. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=24#Prov.ix-p20.3
7849. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=25#Prov.ix-p21.6
7850. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=26#Ps.xci-p6.2
7851. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=26#Prov.ix-p21.8
7852. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=27#Prov.ix-p22.3
7853. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=28#Prov.ix-p22.4
7854. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=29#Prov.ix-p22.5
7855. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=30#Prov.ix-p20.4
7856. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=30#Prov.ix-p23.1
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7863. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=32#Prov.ix-p28.1
7864. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=32#Prov.ix-p29.1
7865. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=32#Prov.ix-p30.1
7866. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=32#Prov.ix-p1.3
7867. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=33#Prov.ix-p28.2
7868. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=33#Prov.ix-p29.2
7869. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=34#Prov.v-p10.4
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7871. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=34#Prov.xxvi-p23.1
7872. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=35#Prov.ix-p30.3
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7875. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=36#Ps.xii-p14.2
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7895. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=9&scrV=12#Prov.x-p1.5
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7897. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=9&scrV=12#Job.xxiii-p4.5
7898. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=9&scrV=13#Prov.x-p20.1
7899. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=9&scrV=13#Prov.x-p20.2
7900. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=9&scrV=13#Ec.viii-p42.11
7901. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=9&scrV=13#Prov.x-p1.6
7902. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=9&scrV=14#Prov.x-p20.3
7903. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=9&scrV=15#Prov.x-p21.1
7904. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=9&scrV=17#Prov.x-p1.7
7905. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=9&scrV=17#Prov.x-p22.1
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7907. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=9&scrV=18#Prov.x-p23.1
7908. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=1#Prov.xxiii-p34.1
7909. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=1#Prov.xxxii-p23.3
7910. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=1#Prov.i-p3.7
7911. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=2#Prov.xi-p5.1
7912. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=2#Prov.xxxii-p23.6
7913. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=3#Prov.xi-p5.3
7914. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=3#Prov.xi-p5.4
7915. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=4#Prov.xi-p45.2
7916. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=4#Prov.xxxii-p23.9
7917. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=5#Prov.xxxii-p23.12
7918. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=5#Prov.xxxii-p23.35
7919. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=6#Prov.xi-p23.1
7920. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=6#Prov.xxxii-p23.14
7921. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=7#Prov.xxxii-p23.19
7922. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=7#Job.xix-p18.3
7923. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=7#Job.xxv-p15.4
7924. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=8#Prov.xi-p21.1
7925. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=8#Prov.xxxii-p23.22
7926. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=8#Ec.vi-p10.5
7927. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=9#Prov.xxxii-p23.14
7928. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=10#Prov.xxxii-p23.25
7929. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=10#Ec.vi-p10.5
7930. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=11#Prov.xxxii-p23.28
7931. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=12#Prov.xxxii-p23.32
7932. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=13#Prov.xi-p29.1
7933. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=13#Prov.xxxii-p23.28
7934. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=14#Prov.xxxii-p23.28
7935. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=16#Prov.xxxii-p23.14
7936. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=17#Prov.xxx-p2.1
7937. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=17#Prov.xxxii-p23.22
7938. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=18#Prov.xxxii-p23.38
7939. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=18#Prov.xxxii-p23.41
7940. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=20#Prov.xxxii-p23.28
7941. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=21#Prov.xxxii-p23.28
7942. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=22#Prov.xxxii-p23.35
7943. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=23#Prov.xxxii-p23.25
7944. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=24#Prov.xxxii-p23.14
7945. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=25#Prov.xi-p51.1
7946. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=25#Prov.xi-p57.3
7947. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=25#Prov.xiii-p14.1
7948. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=25#Prov.xxxii-p23.14
7949. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=26#Prov.xxxii-p23.9
7950. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=27#Prov.xxxii-p23.14
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7959. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=11&scrV=4#Job.xxxvii-p21.2
7960. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=11&scrV=5#Prov.xxxii-p23.14
7961. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=11&scrV=7#Job.xix-p11.6
7962. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=11&scrV=7#Job.xii-p27.2
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7964. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=11&scrV=8#Prov.xxii-p36.1
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7966. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=11&scrV=10#Job.xxviii-p23.5
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7969. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=11&scrV=13#Prov.xxxii-p23.53
7970. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=11&scrV=15#Prov.xxxii-p23.57
7971. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=11&scrV=16#Prov.xxxii-p23.59
7972. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=11&scrV=17#Prov.xii-p49.1
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7974. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=11&scrV=18#Prov.xxxii-p23.14
7975. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=11&scrV=21#Prov.xvii-p10.1
7976. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=11&scrV=22#Prov.xxxii-p23.59
7977. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=11&scrV=23#Prov.xxxii-p23.25
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7980. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=11&scrV=27#Prov.xxxii-p23.25
7981. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=11&scrV=28#Prov.xxxii-p23.35
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8047. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=8#Prov.xxxii-p23.75
8048. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=9#Prov.xi-p47.1
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8050. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=10#Prov.xxxii-p23.71
8051. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=11#Prov.xxxii-p23.16
8052. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=11#Prov.xxxii-p23.156
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8054. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=12#Prov.xxxii-p23.102
8055. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=12#Ps.cxx-p165.2
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8061. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=17#Prov.xxxii-p23.68
8062. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=18#Prov.xxxii-p23.75
8063. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=19#Prov.xxxii-p23.16
8064. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=20#Prov.xxxii-p23.35
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8066. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=21#Prov.xxxii-p23.62
8067. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=22#Prov.xxxii-p23.26
8068. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=23#Ec.ii-p12.3
8069. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=24#Prov.xxxii-p23.35
8070. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=25#Prov.xxxii-p23.86
8071. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=26#Prov.xxxii-p23.84
8072. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=27#Prov.xxxii-p23.84
8073. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=28#Prov.xxxii-p23.92
8074. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=29#Prov.xxxii-p23.68
8075. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=30#Ps.lxxiv-p23.3
8076. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=30#Prov.xxxii-p23.95
8077. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=31#Prov.xviii-p10.1
8078. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=31#Prov.xxxii-p23.64
8079. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=32#Prov.xxxii-p23.16
8080. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=32#Ps.xvii-p23.4
8081. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=33#Prov.xxxii-p23.75
8082. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=34#Prov.xxxii-p23.92
8083. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=35#Prov.xxxii-p23.92
8084. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=1#Prov.xxxii-p23.68
8085. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=2#Prov.xvi-p14.1
8086. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=2#Prov.xxxii-p23.29
8087. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=3#Prov.xvi-p22.1
8088. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=3#Prov.xxxii-p23.97
8089. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=4#Prov.xxxii-p23.29
8090. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=5#Prov.xxxii-p23.22
8091. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=6#Prov.xxxii-p23.16
8092. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=7#Prov.xxxii-p23.29
8093. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=8#Prov.xxii-p8.1
8094. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=8#Prov.xxxii-p23.16
8095. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=8#Prov.xxxii-p23.144
8096. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=8#Ec.vi-p7.1
8097. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=8#Song.ix-p21.3
8098. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=8#Job.ix-p5.4
8099. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=8#Ps.li-p13.7
8100. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=9#Prov.xxxii-p23.16
8101. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=10#Prov.xxxii-p23.22
8102. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=11#Prov.xxxii-p23.97
8103. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=11#Job.xxvii-p10.2
8104. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=12#Prov.xxxii-p23.22
8105. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=13#Prov.xxxii-p23.71
8106. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=14#Prov.xxxii-p23.75
8107. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=15#Prov.xxxii-p23.71
8108. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=16#Prov.xxxii-p23.84
8109. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=16#Prov.xxxii-p23.7
8110. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=16#Prov.xxxii-p23.66
8111. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=16#Ps.xxiv-p7.1
8112. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=17#Prov.xxxii-p23.32
8113. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=18#Prov.xxxii-p23.68
8114. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=19#Prov.xxxii-p23.9
8115. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=20#Prov.xxxii-p23.3
8116. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=21#Prov.xxxii-p23.75
8117. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=23#Prov.xxxii-p23.29
8118. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=24#Prov.xxxii-p23.16
8119. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=25#Prov.xxxii-p23.48
8120. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=26#Prov.xxxii-p23.16
8121. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=27#Prov.xxxii-p23.66
8122. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=28#Prov.xxxii-p23.29
8123. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=29#Prov.xxxii-p23.16
8124. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=30#Prov.xxxii-p23.100
8125. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=31#Prov.xxxii-p23.22
8126. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=32#Prov.xxxii-p23.22
8127. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=33#Prov.xix-p22.2
8128. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=33#Prov.xxxii-p23.48
8129. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=33#Prov.xxxii-p23.84
8130. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=1#Prov.xxxii-p23.97
8131. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=1#Ps.xi-p18.2
8132. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=2#Prov.xxi-p22.1
8133. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=2#Prov.xxii-p4.1
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8454. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=24&scrV=21#Prov.xxxii-p23.158
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8456. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=24&scrV=26#Prov.xxv-p22.2
8457. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=24&scrV=26#Prov.xxxii-p23.30
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8460. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=24&scrV=30#Prov.xxxii-p23.11
8461. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=1#Prov.i-p3.8
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8463. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=4#Ps.cxx-p189.4
8464. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=6#Prov.xxxii-p23.49
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8469. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=9#Prov.xxvi-p10.1
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8472. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=13#Prov.xxxii-p23.78
8473. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=14#Prov.xxxii-p23.20
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8475. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=15#Ec.xi-p12.5
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8482. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=23#Ps.xvi-p8.2
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8487. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=28#Prov.xxxii-p23.69
8488. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=1#Prov.xxvii-p6.2
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8494. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=4#Prov.xxxii-p23.164
8495. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=6#Prov.xxvii-p10.1
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8497. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=7#Ps.xxxiv-p4.5
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8500. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=12#Job.xxxiii-p4.2
8501. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=13#Prov.xxxii-p23.11
8502. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=16#Prov.xxii-p50.1
8503. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=16#Ec.v-p9.3
8504. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=17#Prov.xxxii-p23.33
8505. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=18#Prov.xxxii-p23.39
8506. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=20#Prov.xxxii-p23.53
8507. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=21#Prov.xxvii-p30.3
8508. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=21#Prov.xxxii-p23.33
8509. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=21#Prov.xxxii-p23.69
8510. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=22#Prov.xxvii-p30.1
8511. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=22#Prov.xxxii-p23.53
8512. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=23#Prov.xxxii-p23.26
8513. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=24#Prov.xxvii-p34.1
8514. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=24#Prov.xxxii-p23.39
8515. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=26#Prov.xxvii-p34.2
8516. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=26#Ps.xi-p7.2
8517. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=27#Prov.xxxii-p23.26
8518. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=28#Prov.xxxii-p23.39
8519. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=28#Prov.xxxii-p23.132
8520. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=1#Ec.xi-p15.4
8521. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=2#Prov.xxxii-p23.20
8522. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=4#Prov.xxxii-p23.95
8523. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=4#Ec.v-p8.2
8524. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=4#Ps.xxxvi-p15.3
8525. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=5#Prov.vii-p29.2
8526. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=5#Prov.xxxii-p23.120
8527. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=6#Ps.cxlii-p8.3
8528. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=6#Song.ii-p7.4
8529. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=7#Prov.xxxii-p23.126
8530. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=8#Ps.lxxxv-p7.5
8531. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=8#Prov.xxxii-p23.166
8532. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=10#Ps.cxlvi-p22.2
8533. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=11#Prov.xxxii-p23.4
8534. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=11#Prov.xxxii-p23.109
8535. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=12#Prov.xxxii-p23.90
8536. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=13#Prov.xxxii-p23.57
8537. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=15#Prov.xxxii-p23.60
8538. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=18#Prov.xxxii-p23.11
8539. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=19#Prov.xxxii-p23.142
8540. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=19#Ps.xxxiv-p13.3
8541. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=20#Prov.xxxi-p17.1
8542. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=20#Prov.xxxii-p23.166
8543. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=21#Prov.xxxii-p23.19
8544. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=22#Prov.xxxii-p23.120
8545. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=23#Prov.xxxii-p23.11
8546. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=23#Job.ii-p6.7
8547. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=24#Ps.cxxxiii-p18.4
8548. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=24#Prov.xxviii-p40.1
8549. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=24#Ec.v-p15.1
8550. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=25#Prov.xxviii-p41.1
8551. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=26#Ps.cxlv-p15.5
8552. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=26#Prov.xxviii-p42.2
8553. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=26#Job.ii-p6.7
8554. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=27#Prov.xxviii-p42.1
8555. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=27#Prov.xxxii-p23.11
8556. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=27#Job.ii-p6.7
8557. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=1#Prov.xxxii-p23.168
8558. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=1#Song.ii-p22.5
8559. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=1#Job.xix-p15.2
8560. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=2#Prov.xxxii-p23.93
8561. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=3#Job.xiii-p20.5
8562. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=4#Prov.xxxii-p23.23
8563. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=5#Prov.xxxii-p23.76
8564. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=6#Prov.xxxii-p23.7
8565. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=6#Prov.xxxii-p23.36
8566. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=7#Prov.xxxii-p23.23
8567. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=7#Prov.xxxii-p23.80
8568. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=8#Prov.xxxii-p23.136
8569. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=8#Job.xxviii-p20.7
8570. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=9#Ps.c-p9.2
8571. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=9#Ps.cxx-p232.1
8572. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=9#Prov.xxxii-p23.23
8573. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=9#Job.xxviii-p13.6
8574. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=10#Prov.xxxii-p23.17
8575. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=11#Prov.xxxii-p23.7
8576. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=11#Prov.xxxii-p23.36
8577. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=12#Prov.xxvi-p39.1
8578. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=12#Prov.xxix-p59.1
8579. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=12#Prov.xxx-p4.1
8580. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=12#Prov.xxxii-p23.170
8581. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=13#Job.xxxii-p33.3
8582. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=13#Prov.xxxii-p23.172
8583. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=15#Ps.lxxxiii-p5.3
8584. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=15#Prov.xxxii-p23.93
8585. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=16#Prov.xxxii-p23.93
8586. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=17#Prov.xxxii-p23.174
8587. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=18#Prov.xxxii-p23.17
8588. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=19#Prov.xxxii-p23.11
8589. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=20#Prov.xxxii-p23.176
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8591. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=22#Prov.xxxii-p23.176
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8611. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=5#Prov.xxxii-p23.132
8612. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=6#Prov.xxxii-p23.17
8613. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=7#Prov.xxxii-p23.64
8614. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=9#Prov.xxxii-p23.33
8615. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=9#Prov.xxxii-p23.88
8616. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=10#Prov.xxxii-p23.178
8617. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=12#Ps.cii-p12.3
8618. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=12#Prov.xvii-p26.1
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8620. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=12#Ec.viii-p31.3
8621. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=13#Prov.xxxii-p23.36
8622. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=14#Prov.xxxii-p23.93
8623. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=15#Prov.xxxii-p23.82
8624. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=16#Prov.xxxii-p23.170
8625. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=17#Prov.xxxii-p23.82
8626. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=18#Prov.xxxii-p23.180
8627. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=19#Prov.xxxii-p23.115
8628. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=21#Prov.xxxii-p23.115
8629. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=22#Prov.xxxii-p23.69
8630. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=23#Prov.xxxii-p23.49
8631. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=24#Prov.xxxii-p23.46
8632. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=26#Prov.xxxii-p23.93
8633. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=26#Prov.xxxii-p23.98
8634. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=26#Prov.xxxii-p23.106
8635. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=27#Prov.xxxii-p23.111
8636. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=27#Prov.xxxii-p23.178
8637. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=30&scrV=1#Prov.xxxi-p1.1
8638. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=30&scrV=1#Prov.xxxi-p1.2
8639. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=30&scrV=1#Prov.i-p3.9
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8645. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=30&scrV=4#Job.xiii-p20.2
8646. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=30&scrV=5#Prov.xxxi-p7.1
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8650. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=30&scrV=9#Prov.xxxi-p11.2
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8657. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=30&scrV=13#Prov.xxxi-p14.4
8658. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=30&scrV=14#Prov.xxxi-p14.5
8659. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=30&scrV=14#Prov.xxxi-p16.1
8660. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=30&scrV=15#Prov.xxxi-p1.6
8661. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=30&scrV=15#Ps.vi-p15.4
8662. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=30&scrV=17#Prov.xxiv-p21.3
8663. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=30&scrV=17#Prov.xxxi-p1.7
8664. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=30&scrV=17#Prov.xxxi-p18.1
8665. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=30&scrV=18#Ps.lxxviii-p14.3
8666. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=30&scrV=18#Prov.xxxi-p1.8
8667. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=30&scrV=19#Job.xlii-p10.17
8668. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=30&scrV=19#Job.x-p23.2
8669. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=30&scrV=20#Job.ii-p21.1
8670. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=30&scrV=21#Prov.xxxi-p1.9
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8675. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=30&scrV=29#Prov.xxxi-p1.11
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8677. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=30&scrV=32#Ec.ix-p5.3
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8680. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=30&scrV=32#Job.xli-p4.5
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8685. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=3#Prov.xxxii-p6.1
8686. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=4#Prov.xxxii-p6.2
8687. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=5#Prov.xxiv-p35.2
8688. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=5#Prov.xxxii-p6.5
8689. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=5#Ec.xi-p20.6
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8699. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=13#Prov.xxxii-p13.5
8700. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=14#Ps.cv-p12.2
8701. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=14#Prov.xxxii-p14.2
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8705. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=16#Prov.xxxii-p14.3
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8709. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=19#Prov.xxxii-p13.6
8710. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=20#Prov.xxxii-p16.1
8711. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=22#Prov.xxxii-p14.4
8712. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=23#Prov.xxxii-p12.4
8713. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=24#Prov.xxxii-p14.5
8714. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=25#Prov.xxxii-p20.1
8715. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=27#Prov.xxxii-p13.1
8716. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=27#Prov.xxxii-p15.2
8717. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=27#Ps.cxiv-p11.6
8718. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=28#Prov.xxxii-p21.1
8719. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=28#Song.ii-p22.2
8720. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=29#Prov.xxxii-p22.4
8721. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=30#Prov.xxxii-p18.1
8722. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=31#Prov.xxxii-p22.6
8723. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=1&scrV=1#Ec.ii-p1.1
8724. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=1&scrV=1#Ps.xxxiii-p15.4
8725. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=1&scrV=2#Ec.i-p3.1
8726. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=1&scrV=2#Ec.ii-p1.2
8727. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=1&scrV=2#Ec.ii-p11.1
8728. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=1&scrV=2#Ec.ii-p24.2
8729. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=1&scrV=3#Ec.ii-p1.3
8730. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=1&scrV=3#Ec.ii-p12.1
8731. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=1&scrV=4#Ec.ii-p1.4
8732. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=1&scrV=4#Ps.xxv-p5.4
8733. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=1&scrV=5#Ec.ii-p14.2
8734. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=1&scrV=5#Ec.ii-p1.5
8735. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=1&scrV=6#Ec.ii-p14.3
8736. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=1&scrV=7#Ec.ii-p14.4
8737. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=1&scrV=8#Ec.ii-p1.6
8738. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=1&scrV=8#Ec.ii-p14.5
8739. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=1&scrV=9#Ec.ii-p17.1
8740. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=1&scrV=9#Ec.ii-p1.7
8741. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=1&scrV=10#Ec.ii-p17.2
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9723. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=51&scrV=23#Song.ii-p17.6
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9734. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=53&scrV=1#Ec.iv-p22.10
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9743. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=53&scrV=10#Ps.xvii-p22.2
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9776. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=55&scrV=8#Ps.xxxvii-p12.3
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9787. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=57&scrV=15#Ps.cxxxix-p9.2
9788. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=57&scrV=15#Ps.xxxv-p8.5
9789. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=57&scrV=15#Ps.xxxv-p20.4
9790. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=57&scrV=15#Ps.lii-p28.4
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9895. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=66&scrV=14#Prov.xii-p55.2
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9899. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=66&scrV=23#Ps.xcvii-p7.2
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9902. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Isa&scrCh=66&scrV=24#Prov.xxx-p32.2
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9906. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Jer&scrCh=1&scrV=18#Song.ix-p17.2
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9908. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Jer&scrCh=2&scrV=5#Job.xxiii-p16.11
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9921. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Jer&scrCh=3&scrV=12#Prov.xxix-p29.2
9922. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Jer&scrCh=3&scrV=13#Ec.ii-p5.1
9923. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Jer&scrCh=3&scrV=22#Ps.xxviii-p16.4
9924. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Jer&scrCh=3&scrV=23#Ps.cxxii-p5.1
9925. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Jer&scrCh=3&scrV=23#Ps.lxiii-p5.2
9926. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Jer&scrCh=4&scrV=1#Ps.xci-p7.2
9927. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Jer&scrCh=4&scrV=14#Prov.xxv-p6.3
9928. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Jer&scrCh=4&scrV=14#Ps.cxx-p181.1
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9937. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Jer&scrCh=5&scrV=30#Ps.cxx-p82.1
9938. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Jer&scrCh=6&scrV=10#Prov.ii-p30.4
9939. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Jer&scrCh=6&scrV=16#Prov.iii-p21.2
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9941. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Jer&scrCh=6&scrV=17#Prov.xxviii-p18.2
9942. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Jer&scrCh=6&scrV=20#Ps.li-p13.7
9943. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Jer&scrCh=6&scrV=29#Job.xxxvii-p13.2
9944. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Jer&scrCh=7&scrV=10#Ps.lxxix-p12.3
9945. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Jer&scrCh=7&scrV=12#Ps.lxxix-p30.2
9946. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Jer&scrCh=7&scrV=16#Ps.xxxvi-p8.1
9947. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Jer&scrCh=7&scrV=19#Prov.vi-p20.4
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9949. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Jer&scrCh=8&scrV=6#Prov.ii-p29.2
9950. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Jer&scrCh=8&scrV=6#Prov.xv-p18.2
9951. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Jer&scrCh=8&scrV=6#Job.xl-p14.11
9952. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Jer&scrCh=8&scrV=6#Job.xxxiv-p21.6
9953. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Jer&scrCh=8&scrV=6#Ps.cxvii-p4.2
9954. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Jer&scrCh=8&scrV=7#Song.iii-p20.12
9955. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Jer&scrCh=9&scrV=1#Song.viii-p4.21
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9958. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Jer&scrCh=9&scrV=3#Prov.xiii-p34.1
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10183. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Ezek&scrCh=47&scrV=1#Song.v-p26.4
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10212. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Dan&scrCh=6&scrV=5#Ps.cxx-p80.1
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10214. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Dan&scrCh=6&scrV=7#Job.xvi-p5.2
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10224. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Dan&scrCh=9&scrV=2#Ps.ciii-p1.1
10225. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Dan&scrCh=9&scrV=7#Job.xli-p8.3
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10232. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Dan&scrCh=10&scrV=8#Job.v-p19.2
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10239. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Dan&scrCh=11&scrV=37#Ec.xiii-p8.6
10240. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Dan&scrCh=11&scrV=39#Ps.xcii-p5.2
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10242. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Dan&scrCh=12&scrV=2#Ps.lxxxiv-p15.4
10243. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Dan&scrCh=12&scrV=2#Prov.xiv-p10.1
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10247. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Hos&scrCh=2&scrV=16#Song.i-p2.3
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10255. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Hos&scrCh=3&scrV=5#Ps.xxxv-p11.2
10256. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Hos&scrCh=3&scrV=5#Ps.xix-p22.5
10257. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Hos&scrCh=4&scrV=1#Ps.lxxxvi-p14.2
10258. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Hos&scrCh=4&scrV=1#Ps.xxxvii-p12.1
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10717. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Matt&scrCh=24&scrV=15#Ps.xv-p7.4
10718. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Matt&scrCh=24&scrV=23#Song.ii-p21.3
10719. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Matt&scrCh=24&scrV=26#Song.ii-p21.3
10720. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Matt&scrCh=24&scrV=28#Job.xl-p16.8
10721. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Matt&scrCh=24&scrV=31#Ps.cviii-p4.1
10722. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Matt&scrCh=24&scrV=32#Song.iii-p20.13
10723. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Matt&scrCh=24&scrV=36#Job.v-p22.3
10724. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Matt&scrCh=24&scrV=46#Prov.xvii-p56.2
10725. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Matt&scrCh=24&scrV=49#Job.xx-p22.1
10726. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Matt&scrCh=24&scrV=51#Job.xxi-p6.2
10727. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Matt&scrCh=24&scrV=51#Ps.li-p21.2
10728. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Matt&scrCh=25&scrV=1#Song.i-p2.5
10729. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Matt&scrCh=25&scrV=1#Ps.xlvi-p1.1
10730. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Matt&scrCh=25&scrV=1#Ps.xlvi-p29.4
10731. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Matt&scrCh=25&scrV=11#Job.xxviii-p13.9
10732. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Matt&scrCh=25&scrV=24#Job.xxix-p19.8
10733. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Matt&scrCh=25&scrV=36#Job.iii-p28.4
10734. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Matt&scrCh=25&scrV=40#Prov.xviii-p10.1
10735. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Matt&scrCh=25&scrV=41#Prov.xx-p57.2
10736. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Matt&scrCh=25&scrV=41#Job.xxii-p14.1
10737. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Matt&scrCh=26&scrV=7#Ec.x-p17.6
10738. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Matt&scrCh=26&scrV=13#Ec.viii-p4.3
10739. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Matt&scrCh=26&scrV=24#Job.iv-p4.6
10740. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Matt&scrCh=26&scrV=38#Job.vii-p5.3
10741. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Matt&scrCh=26&scrV=39#Ps.xc-p22.17
10742. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Matt&scrCh=26&scrV=42#Ps.xc-p22.17
10743. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Matt&scrCh=26&scrV=44#Ps.xliv-p1.5
10744. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Matt&scrCh=26&scrV=60#Ps.xxxvi-p12.2
10745. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Matt&scrCh=26&scrV=67#Job.xvii-p10.5
10746. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Matt&scrCh=27&scrV=39#Ps.xxiii-p9.3
10747. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Matt&scrCh=27&scrV=43#Ps.xxiii-p9.4
10748. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Matt&scrCh=27&scrV=46#Job.vii-p5.4
10749. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Matt&scrCh=27&scrV=46#Ps.xxiii-p7.1
10750. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Matt&scrCh=27&scrV=53#Ps.xlix-p6.8
10751. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Matt&scrCh=28&scrV=7#Ps.lxix-p17.5
10752. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Matt&scrCh=28&scrV=9#Song.iv-p8.1
10753. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Matt&scrCh=28&scrV=19#Ps.lxviii-p11.4
10754. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Mark&scrCh=1&scrV=34#Ps.cxv-p6.6
10755. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Mark&scrCh=4&scrV=26#Ps.v-p15.9
10756. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Mark&scrCh=4&scrV=33#iii-p3.1
10757. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Mark&scrCh=4&scrV=38#Song.ix-p7.3
10758. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Mark&scrCh=5&scrV=26#Job.xiv-p6.2
10759. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Mark&scrCh=6&scrV=34#Prov.xxx-p36.2
10760. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Mark&scrCh=9&scrV=49#Ps.xxxviii-p14.11
10761. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Mark&scrCh=10&scrV=23#Job.xxxii-p23.2
10762. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Mark&scrCh=10&scrV=24#Ps.l-p11.7
10763. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Mark&scrCh=10&scrV=30#Ps.xxxviii-p26.2
10764. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Mark&scrCh=11&scrV=9#Ps.xcvii-p15.5
10765. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Mark&scrCh=12&scrV=33#Prov.xxii-p6.7
10766. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Mark&scrCh=16&scrV=2#Song.viii-p9.5
10767. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Mark&scrCh=16&scrV=15#Ps.cxviii-p4.5
10768. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Mark&scrCh=16&scrV=15#Ps.ix-p5.3
10769. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Mark&scrCh=16&scrV=16#Ps.lxix-p24.2
10770. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Mark&scrCh=16&scrV=18#Ps.xcii-p13.10
10771. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=1&scrV=1#Ps.lxxix-p6.4
10772. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=1&scrV=14#Ps.cxiv-p11.7
10773. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=1&scrV=27#Ps.xc-p24.3
10774. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=1&scrV=32#Ps.xc-p24.3
10775. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=1&scrV=32#Ps.cxxxiii-p12.5
10776. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=1&scrV=47#Ps.cxi-p5.3
10777. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=1&scrV=51#Job.xxxix-p13.9
10778. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=1&scrV=51#Job.vi-p16.4
10779. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=1&scrV=53#Prov.xxviii-p10.1
10780. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=1&scrV=64#Ps.lii-p27.3
10781. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=1&scrV=72#Ps.xcix-p8.2
10782. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=1&scrV=72#Ps.lxii-p14.1
10783. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=1&scrV=74#Ps.cxx-p72.3
10784. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=1&scrV=78#Job.xxxix-p13.7
10785. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=2&scrV=4#Ps.xc-p24.3
10786. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=2&scrV=11#Ps.xc-p24.3
10787. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=2&scrV=14#Ps.xcvii-p15.8
10788. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=2&scrV=14#Job.xxvi-p6.7
10789. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=2&scrV=14#Ps.cxix-p21.3
10790. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=2&scrV=19#Ps.cviii-p21.4
10791. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=2&scrV=29#Ps.v-p15.8
10792. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=2&scrV=37#Ps.cxxxv-p5.3
10793. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=2&scrV=46#Song.iv-p5.4
10794. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=2&scrV=52#Prov.iv-p7.3
10795. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=2&scrV=52#Prov.xxiii-p2.1
10796. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=4&scrV=6#Job.ii-p21.3
10797. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=4&scrV=6#Job.x-p20.3
10798. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=4&scrV=13#Ps.xxiii-p19.10
10799. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=4&scrV=22#Song.ii-p7.2
10800. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=4&scrV=22#Ps.xlvi-p8.2
10801. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=6&scrV=21#Ec.viii-p10.3
10802. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=6&scrV=24#Ps.xviii-p21.2
10803. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=6&scrV=25#Ec.viii-p10.3
10804. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=6&scrV=38#Ec.xii-p5.1
10805. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=7&scrV=30#Prov.ix-p28.3
10806. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=7&scrV=35#Prov.ii-p24.5
10807. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=7&scrV=35#Prov.xxvii-p8.1
10808. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=7&scrV=38#Ps.iii-p24.6
10809. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=7&scrV=46#Ps.xxiv-p12.2
10810. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=9&scrV=32#iii-p9.2
10811. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=9&scrV=34#Job.xxxviii-p16.5
10812. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=9&scrV=55#Job.xxxix-p28.6
10813. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=10&scrV=18#Song.iv-p20.5
10814. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=10&scrV=20#Job.xix-p18.2
10815. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=10&scrV=21#Song.iv-p20.5
10816. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=10&scrV=31#Ps.xxxix-p11.2
10817. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=11&scrV=26#Prov.xv-p28.1
10818. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=11&scrV=26#Job.xliii-p20.4
10819. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=4#Ec.iv-p5.9
10820. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=4#Ps.cxx-p260.3
10821. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=5#Prov.xxx-p51.3
10822. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=15#Prov.xxiv-p5.3
10823. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=15#Ec.ii-p12.5
10824. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=15#Ec.vi-p22.1
10825. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=17#Ec.vi-p25.2
10826. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=17#Job.xvi-p20.18
10827. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=17#Job.xxi-p17.6
10828. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=19#Ec.iv-p23.5
10829. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=19#Ec.x-p20.1
10830. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=19#Job.xvi-p18.10
10831. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=19#Job.xxx-p16.4
10832. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=19#Ps.lxiii-p17.9
10833. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=19#Ps.lxxiv-p20.4
10834. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=19#Ps.l-p12.2
10835. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=20#Job.xv-p20.3
10836. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=20#Ps.xi-p6.3
10837. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=20#Job.xxv-p6.13
10838. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=20#Job.xxviii-p12.5
10839. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=20#Job.xxviii-p20.4
10840. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=39#Job.xxv-p9.7
10841. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=49#Ps.li-p6.10
10842. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=50#Ps.cxx-p207.1
10843. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=50#Song.iii-p14.7
10844. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=50#Song.viii-p8.4
10845. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=12&scrV=56#Job.xxxvii-p29.12
10846. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=13&scrV=2#Job.v-p14.13
10847. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=13&scrV=2#Job.ix-p4.5
10848. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=13&scrV=12#Ps.cxlvii-p7.8
10849. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=13&scrV=14#Ps.iii-p7.1
10850. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=13&scrV=16#Job.iii-p12.1
10851. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=13&scrV=26#Job.xxviii-p13.8
10852. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=13&scrV=27#Ps.vii-p12.3
10853. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=13&scrV=27#Ps.ii-p11.4
10854. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=13&scrV=28#Ps.xcii-p10.4
10855. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=13&scrV=28#Ps.cxxvi-p11.3
10856. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=13&scrV=32#Song.iii-p28.3
10857. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=14&scrV=9#Prov.xxvi-p8.1
10858. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=14&scrV=12#Prov.xxiii-p32.1
10859. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=14&scrV=12#Job.xxiii-p10.7
10860. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=14&scrV=16#Prov.x-p4.1
10861. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=14&scrV=18#Song.vi-p8.2
10862. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=14&scrV=23#Prov.x-p5.2
10863. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=14&scrV=26#Ec.iii-p24.1
10864. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=14&scrV=26#Ps.xlvi-p22.1
10865. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=14&scrV=31#Prov.xxi-p36.1
10866. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=15&scrV=4#Ps.cxx-p288.1
10867. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Luke&scrCh=15&scrV=10#Ps.xlvi-p16.13
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11927. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=1&scrV=6#Ps.xcviii-p4.9
11928. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=1&scrV=6#Job.xxxix-p9.2
11929. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=1&scrV=6#Ps.xxv-p15.5
11930. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=1&scrV=7#Ps.cv-p4.13
11931. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=1&scrV=8#Ps.xlvi-p1.3
11932. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=1&scrV=8#Ps.xlvi-p16.1
11933. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=1&scrV=9#Song.ii-p7.10
11934. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=1&scrV=9#Ps.xlvi-p16.12
11935. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=1&scrV=10#Ps.ciii-p1.4
11936. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=1&scrV=10#Ps.ciii-p17.2
11937. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=1&scrV=14#Ps.civ-p21.7
11938. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=1&scrV=15#Ps.cxx-p173.2
11939. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=2&scrV=3#Prov.x-p5.3
11940. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=2&scrV=3#Ps.xli-p21.2
11941. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=2&scrV=5#Ps.lxix-p23.11
11942. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=2&scrV=6#Ps.cxlv-p7.2
11943. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=2&scrV=6#Ps.ix-p1.8
11944. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=2&scrV=6#Ps.ix-p13.1
11945. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=2&scrV=8#Ps.cix-p6.8
11946. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=2&scrV=8#Ps.cxi-p8.2
11947. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=2&scrV=9#Ps.ix-p13.2
11948. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=2&scrV=11#Song.v-p17.8
11949. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=2&scrV=11#Song.ix-p3.2
11950. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=2&scrV=11#Ps.xxiii-p24.2
11951. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=2&scrV=12#Ps.xxiii-p22.1
11952. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=2&scrV=13#Ps.xc-p25.1
11953. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=2&scrV=13#Ec.ii-p11.7
11954. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=2&scrV=14#Song.v-p17.5
11955. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=2&scrV=15#Ps.xcii-p10.2
11956. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=2&scrV=15#Job.xix-p16.4
11957. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=3&scrV=1#Ps.xcvi-p1.1
11958. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=3&scrV=10#Ps.lxxix-p12.5
11959. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=3&scrV=13#Ps.xcvi-p10.3
11960. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=3&scrV=15#Ps.xcvi-p10.3
11961. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=4&scrV=1#Ps.xcvi-p17.1
11962. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=4&scrV=1#Song.ii-p20.3
11963. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=4&scrV=1#Song.vi-p17.6
11964. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=4&scrV=3#Ec.ii-p17.3
11965. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=4&scrV=7#Ps.xcii-p1.2
11966. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=4&scrV=7#Ps.xcvi-p1.2
11967. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=4&scrV=9#Ps.xciii-p4.1
11968. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=4&scrV=11#Ps.lxxix-p1.19
11969. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=4&scrV=12#Ps.cl-p7.8
11970. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=4&scrV=13#Prov.xvi-p22.5
11971. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=4&scrV=16#Song.iii-p26.4
11972. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=4&scrV=16#Job.vii-p20.6
11973. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=4&scrV=16#Ps.xxxiii-p11.3
11974. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=4&scrV=16#Ps.xxxi-p14.2
11975. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=5&scrV=1#Ps.cxi-p17.2
11976. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=5&scrV=2#Ps.lxxiv-p24.3
11977. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=5&scrV=7#Ps.lxx-p12.2
11978. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=5&scrV=7#Ps.lxxxvii-p1.1
11979. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=5&scrV=7#Ps.vii-p6.3
11980. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=5&scrV=7#Ps.xix-p12.1
11981. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=5&scrV=7#Ps.xxi-p12.1
11982. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=5&scrV=7#Ps.xxiii-p7.2
11983. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=5&scrV=7#Ps.xxiii-p19.4
11984. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=5&scrV=7#Ps.xli-p8.1
11985. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=5&scrV=14#iii-p4.2
11986. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=5&scrV=14#Ps.cxx-p102.1
11987. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=5&scrV=14#Ps.cxx-p159.2
11988. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=6&scrV=1#iii-p4.1
11989. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=6&scrV=7#Ps.lxxiii-p15.3
11990. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=6&scrV=7#Prov.v-p9.5
11991. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=6&scrV=7#Job.xxx-p21.3
11992. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=6&scrV=8#Ps.lxxxiv-p14.5
11993. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=6&scrV=9#Ps.cxx-p231.2
11994. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=6&scrV=12#Prov.iii-p21.2
11995. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=6&scrV=12#Song.ii-p21.5
11996. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=6&scrV=13#Ps.cvi-p8.4
11997. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=6&scrV=16#Job.xxviii-p3.1
11998. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=6&scrV=17#Ps.cxxxiii-p10.1
11999. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=6&scrV=18#Ps.lxxviii-p9.8
12000. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=6&scrV=19#Job.xii-p25.2
12001. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=7&scrV=1#Ps.cxi-p17.7
12002. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=7&scrV=4#Ps.cxi-p5.2
12003. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=7&scrV=7#Ps.cxxxv-p6.2
12004. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=7&scrV=8#Ps.lxxiii-p19.2
12005. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=7&scrV=8#Job.xx-p18.3
12006. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=7&scrV=14#Ps.xli-p16.2
12007. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=7&scrV=20#Ps.cxi-p17.4
12008. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=7&scrV=21#Ps.xc-p19.7
12009. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=7&scrV=22#Job.xviii-p11.3
12010. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=7&scrV=25#Ps.lxxiii-p19.2
12011. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=8&scrV=3#Ps.xli-p16.1
12012. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=8&scrV=6#Ps.xc-p22.10
12013. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=8&scrV=10#Prov.viii-p3.10
12014. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=8&scrV=10#Ps.xxiii-p24.6
12015. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=8&scrV=12#Ps.xxxiii-p7.1
12016. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=8&scrV=13#Ps.xlvi-p31.2
12017. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=9&scrV=8#Ps.lxii-p9.3
12018. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=9&scrV=12#Ps.xxv-p15.3
12019. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=9&scrV=23#Ps.xxi-p14.2
12020. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=9&scrV=24#Ps.xxix-p5.5
12021. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=9&scrV=24#Ps.xlviii-p10.4
12022. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=9&scrV=24#Ps.lxii-p9.3
12023. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=9&scrV=25#Ps.l-p13.4
12024. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=10&scrV=2#Ps.lii-p17.3
12025. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=10&scrV=5#Ps.xli-p15.1
12026. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=10&scrV=10#Ps.xli-p18.1
12027. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=10&scrV=12#Ps.l-p13.4
12028. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=10&scrV=22#Job.xii-p20.3
12029. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=10&scrV=27#Job.xvi-p20.2
12030. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=10&scrV=27#Ps.li-p6.13
12031. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=10&scrV=33#Ps.cxx-p98.1
12032. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=10&scrV=34#Prov.ix-p17.2
12033. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=10&scrV=35#Job.xliii-p18.4
12034. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=11&scrV=1#Song.v-p11.3
12035. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=11&scrV=2#Prov.xi-p14.3
12036. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=11&scrV=8#Ps.cvi-p8.3
12037. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=11&scrV=13#Ps.cvi-p11.6
12038. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=11&scrV=14#Job.xx-p14.1
12039. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=11&scrV=16#Ps.cvi-p11.1
12040. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=11&scrV=24#Ps.xvi-p9.7
12041. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=11&scrV=35#Job.xiv-p19.4
12042. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=11&scrV=36#Ps.cxxx-p4.5
12043. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=11&scrV=40#Ps.xcix-p1.4
12044. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=1#Prov.iii-p21.2
12045. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=1#Ps.cxx-p50.2
12046. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=1#Ps.xxxix-p7.3
12047. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=2#Ps.xvii-p20.11
12048. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=2#Ps.xlvi-p16.9
12049. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=5#Prov.i-p3.5
12050. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=5#Prov.iv-p15.2
12051. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=5#Job.vi-p24.3
12052. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=6#Prov.xxiii-p30.1
12053. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=7#Job.xxxv-p27.3
12054. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=7#Prov.xiv-p51.1
12055. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=10#Job.iii-p22.2
12056. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=10#Ps.cxix-p6.7
12057. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=10#Ps.lxvii-p12.3
12058. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=11#Ps.cxlviii-p9.2
12059. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=11#Prov.xxi-p60.1
12060. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=12#Job.v-p7.1
12061. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=12#Ps.cxx-p72.7
12062. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=13#Job.xxx-p11.4
12063. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=15#Job.iii-p23.1
12064. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=18#Ps.c-p3.1
12065. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=18#Ps.cxi-p9.3
12066. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=22#Ps.lxix-p21.3
12067. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=22#Ps.lxix-p22.3
12068. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=22#Ps.cxxvi-p7.1
12069. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=22#Ps.cxxxiii-p13.3
12070. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=22#Ps.cxlix-p4.4
12071. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=22#Ps.cl-p4.2
12072. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=22#Song.vii-p9.4
12073. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=22#Ps.xlix-p1.2
12074. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=22#Ps.xlix-p15.7
12075. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Heb&scrCh=12&scrV=22#Ps.li-p6.6
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13294. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=7&scrV=1#Prov.viii-p1.5
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13301. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=8&scrV=32#Prov.ix-p24.4
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13310. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=6#Prov.xi-p9.1
13311. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=7#Prov.xi-p11.2
13312. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=8#Prov.xi-p15.1
13313. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=9#Prov.xi-p17.2
13314. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=10#Prov.xi-p19.2
13315. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=11#Prov.xi-p21.2
13316. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=12#Prov.xi-p23.3
13317. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=13#Prov.xi-p25.2
13318. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=14#Prov.xi-p27.1
13319. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=15#Prov.xi-p29.3
13320. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=16#Prov.xi-p31.1
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13322. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=18#Prov.xi-p35.1
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13325. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=22#Prov.xi-p43.2
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13330. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=10&scrV=29#Prov.xi-p55.2
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13332. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=11&scrV=0#Prov.xii-p0.3
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13340. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=11&scrV=9#Prov.xii-p16.3
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13350. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=11&scrV=22#Prov.xii-p41.1
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13360. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=12&scrV=0#Prov.xiii-p0.4
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13364. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=12&scrV=4#Prov.xiii-p6.2
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13380. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=12&scrV=20#Prov.xiii-p38.2
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13383. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=12&scrV=23#Prov.xiii-p44.1
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13385. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=12&scrV=25#Prov.xiii-p48.2
13386. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=12&scrV=26#Prov.xiii-p50.2
13387. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=12&scrV=27#Prov.xiii-p52.1
13388. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=12&scrV=28#Prov.xiii-p54.1
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13390. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=13&scrV=1#Prov.xiv-p0.5
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13399. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=13&scrV=10#Prov.xiv-p21.3
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13401. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=13&scrV=12#Prov.xiv-p25.2
13402. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=13&scrV=13#Prov.xiv-p27.1
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13404. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=13&scrV=15#Prov.xiv-p31.1
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13408. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=13&scrV=19#Prov.xiv-p39.1
13409. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=13&scrV=20#Prov.xiv-p41.2
13410. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=13&scrV=21#Prov.xiv-p43.3
13411. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=13&scrV=22#Prov.xiv-p45.1
13412. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=13&scrV=23#Prov.xiv-p47.5
13413. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=13&scrV=24#Prov.xiv-p49.1
13414. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=13&scrV=25#Prov.xiv-p51.2
13415. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=0#Prov.xv-p0.4
13416. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=1#Prov.xv-p0.5
13417. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=2#Prov.xv-p2.2
13418. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=3#Prov.xv-p4.1
13419. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=4#Prov.xv-p6.3
13420. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=5#Prov.xv-p8.2
13421. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=6#Prov.xv-p10.1
13422. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=7#Prov.xv-p12.3
13423. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=8#Prov.xv-p14.1
13424. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=9#Prov.xv-p16.1
13425. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=10#Prov.xv-p18.4
13426. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=11#Prov.xv-p20.2
13427. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=12#Prov.xv-p22.1
13428. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=13#Prov.xv-p24.1
13429. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=14#Prov.xv-p26.5
13430. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=15#Prov.xv-p28.3
13431. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=16#Prov.xv-p30.1
13432. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=17#Prov.xv-p32.1
13433. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=18#Prov.xv-p34.1
13434. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=19#Prov.xv-p36.1
13435. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=20#Prov.xv-p38.5
13436. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=21#Prov.xv-p40.1
13437. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=22#Prov.xv-p42.1
13438. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=23#Prov.xv-p44.2
13439. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=24#Prov.xv-p46.1
13440. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=25#Prov.xv-p48.1
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13442. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=28#Prov.xv-p52.1
13443. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=29#Prov.xv-p54.3
13444. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=30#Prov.xv-p56.1
13445. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=31#Prov.xv-p58.6
13446. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=32#Prov.xv-p60.2
13447. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=33#Prov.xv-p62.1
13448. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=34#Prov.xv-p64.2
13449. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=14&scrV=35#Prov.xv-p66.2
13450. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=0#Prov.xvi-p0.4
13451. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=1#Prov.xvi-p0.5
13452. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=2#Prov.xvi-p2.3
13453. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=3#Prov.xvi-p4.2
13454. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=4#Prov.xvi-p6.4
13455. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=5#Prov.xvi-p8.2
13456. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=6#Prov.xvi-p10.1
13457. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=7#Prov.xvi-p12.2
13458. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=8#Prov.xvi-p14.2
13459. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=9#Prov.xvi-p16.3
13460. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=10#Prov.xvi-p18.2
13461. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=11#Prov.xvi-p20.3
13462. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=12#Prov.xvi-p22.6
13463. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=13#Prov.xvi-p24.1
13464. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=14#Prov.xvi-p26.2
13465. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=15#Prov.xvi-p28.1
13466. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=16#Prov.xvi-p30.3
13467. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=18#Prov.xvi-p34.8
13468. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=19#Prov.xvi-p36.1
13469. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=20#Prov.xvi-p38.1
13470. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=21#Prov.xvi-p40.1
13471. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=22#Prov.xvi-p42.1
13472. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=23#Prov.xvi-p44.1
13473. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=24#Prov.xvi-p46.1
13474. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=25#Prov.xvi-p48.2
13475. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=26#Prov.xvi-p50.1
13476. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=27#Prov.xvi-p52.2
13477. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=28#Prov.xvi-p54.2
13478. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=29#Prov.xvi-p56.4
13479. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=30#Prov.xvi-p58.2
13480. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=31#Prov.xvi-p60.3
13481. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=32#Prov.xvi-p62.2
13482. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=15&scrV=33#Prov.xvi-p64.1
13483. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=0#Prov.xvii-p0.4
13484. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=1#Prov.xvii-p0.5
13485. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=2#Prov.xvii-p2.2
13486. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=3#Prov.xvii-p4.1
13487. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=4#Prov.xvii-p6.2
13488. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=5#Prov.xvii-p8.4
13489. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=6#Prov.xvii-p10.2
13490. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=7#Prov.xvii-p12.2
13491. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=8#Prov.xvii-p14.1
13492. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=9#Prov.xvii-p16.2
13493. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=10#Prov.xvii-p18.4
13494. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=11#Prov.xvii-p20.3
13495. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=12#Prov.xvii-p22.2
13496. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=13#Prov.xvii-p24.1
13497. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=14#Prov.xvii-p26.3
13498. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=16#Prov.xvii-p28.3
13499. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=17#Prov.xvii-p30.2
13500. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=18#Prov.xvii-p32.3
13501. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=19#Prov.xvii-p34.3
13502. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=20#Prov.xvii-p36.3
13503. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=21#Prov.xvii-p38.2
13504. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=22#Prov.xvii-p40.1
13505. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=23#Prov.xvii-p42.1
13506. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=24#Prov.xvii-p44.2
13507. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=25#Prov.xvii-p46.5
13508. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=26#Prov.xvii-p48.2
13509. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=27#Prov.xvii-p50.2
13510. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=29#Prov.xvii-p52.2
13511. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=31#Prov.xvii-p54.2
13512. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=32#Prov.xvii-p56.5
13513. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=16&scrV=33#Prov.xvii-p58.3
13514. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=0#Prov.xviii-p0.4
13515. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=1#Prov.xviii-p0.5
13516. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=2#Prov.xviii-p2.1
13517. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=3#Prov.xviii-p4.2
13518. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=4#Prov.xviii-p6.4
13519. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=5#Prov.xviii-p8.1
13520. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=6#Prov.xviii-p10.4
13521. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=7#Prov.xviii-p12.2
13522. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=8#Prov.xviii-p14.3
13523. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=9#Prov.xviii-p16.1
13524. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=10#Prov.xviii-p18.1
13525. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=11#Prov.xviii-p20.1
13526. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=12#Prov.xviii-p22.3
13527. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=13#Prov.xviii-p24.1
13528. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=14#Prov.xviii-p26.2
13529. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=15#Prov.xviii-p28.1
13530. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=16#Prov.xviii-p30.2
13531. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=17#Prov.xviii-p32.2
13532. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=18#Prov.xviii-p34.3
13533. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=19#Prov.xviii-p36.2
13534. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=20#Prov.xviii-p38.2
13535. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=21#Prov.xviii-p40.1
13536. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=22#Prov.xviii-p42.1
13537. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=23#Prov.xviii-p44.1
13538. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=24#Prov.xviii-p46.1
13539. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=25#Prov.xviii-p48.1
13540. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=26#Prov.xviii-p50.1
13541. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=17&scrV=27#Prov.xviii-p52.1
13542. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=0#Prov.xix-p0.4
13543. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=1#Prov.xix-p0.5
13544. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=2#Prov.xix-p2.2
13545. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=3#Prov.xix-p4.1
13546. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=4#Prov.xix-p6.2
13547. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=5#Prov.xix-p8.1
13548. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=6#Prov.xix-p10.1
13549. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=8#Prov.xix-p12.1
13550. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=9#Prov.xix-p14.2
13551. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=10#Prov.xix-p16.1
13552. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=11#Prov.xix-p18.1
13553. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=12#Prov.xix-p20.3
13554. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=13#Prov.xix-p22.3
13555. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=14#Prov.xix-p24.2
13556. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=15#Prov.xix-p26.1
13557. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=16#Prov.xix-p28.1
13558. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=17#Prov.xix-p30.2
13559. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=18#Prov.xix-p32.1
13560. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=19#Prov.xix-p34.2
13561. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=20#Prov.xix-p36.1
13562. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=21#Prov.xix-p38.2
13563. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=22#Prov.xix-p40.2
13564. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=23#Prov.xix-p42.1
13565. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=18&scrV=24#Prov.xix-p44.2
13566. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=0#Prov.xx-p0.4
13567. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=1#Prov.xx-p0.5
13568. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=2#Prov.xx-p2.1
13569. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=3#Prov.xx-p4.2
13570. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=4#Prov.xx-p6.2
13571. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=5#Prov.xx-p8.1
13572. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=6#Prov.xx-p10.3
13573. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=8#Prov.xx-p12.4
13574. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=9#Prov.xx-p14.1
13575. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=10#Prov.xx-p16.2
13576. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=11#Prov.xx-p18.2
13577. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=12#Prov.xx-p20.2
13578. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=13#Prov.xx-p22.5
13579. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=14#Prov.xx-p24.1
13580. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=15#Prov.xx-p26.4
13581. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=16#Prov.xx-p28.1
13582. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=17#Prov.xx-p30.3
13583. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=18#Prov.xx-p33.2
13584. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=19#Prov.xx-p35.1
13585. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=20#Prov.xx-p37.1
13586. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=21#Prov.xx-p39.2
13587. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=22#Prov.xx-p41.5
13588. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=23#Prov.xx-p43.1
13589. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=24#Prov.xx-p45.2
13590. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=25#Prov.xx-p47.1
13591. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=26#Prov.xx-p49.2
13592. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=27#Prov.xx-p51.1
13593. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=28#Prov.xx-p53.1
13594. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=19&scrV=29#Prov.xx-p55.4
13595. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=0#Prov.xxi-p0.4
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13599. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=4#Prov.xxi-p6.2
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13601. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=6#Prov.xxi-p10.1
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13610. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=15#Prov.xxi-p28.1
13611. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=16#Prov.xxi-p30.3
13612. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=17#Prov.xxi-p32.1
13613. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=18#Prov.xxi-p34.1
13614. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=19#Prov.xxi-p36.3
13615. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=20#Prov.xxi-p38.1
13616. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=21#Prov.xxi-p40.3
13617. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=22#Prov.xxi-p42.1
13618. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=23#Prov.xxi-p44.2
13619. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=24#Prov.xxi-p46.3
13620. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=25#Prov.xxi-p48.1
13621. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=26#Prov.xxi-p50.4
13622. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=27#Prov.xxi-p52.1
13623. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=28#Prov.xxi-p54.2
13624. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=29#Prov.xxi-p56.1
13625. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=20&scrV=30#Prov.xxi-p58.2
13626. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=0#Prov.xxii-p0.4
13627. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=1#Prov.xxii-p0.5
13628. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=2#Prov.xxii-p2.3
13629. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=3#Prov.xxii-p4.2
13630. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=4#Prov.xxii-p6.8
13631. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=5#Prov.xxii-p8.2
13632. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=6#Prov.xxii-p10.1
13633. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=7#Prov.xxii-p12.1
13634. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=8#Prov.xxii-p14.3
13635. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=9#Prov.xxii-p16.3
13636. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=10#Prov.xxii-p18.1
13637. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=11#Prov.xxii-p20.1
13638. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=12#Prov.xxii-p22.2
13639. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=13#Prov.xxii-p24.1
13640. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=14#Prov.xxii-p26.4
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13642. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=16#Prov.xxii-p30.1
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13645. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=19#Prov.xxii-p36.3
13646. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=20#Prov.xxii-p38.2
13647. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=21#Prov.xxii-p40.2
13648. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=22#Prov.xxii-p42.2
13649. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=23#Prov.xxii-p44.1
13650. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=24#Prov.xxii-p46.1
13651. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=25#Prov.xxii-p48.1
13652. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=27#Prov.xxii-p50.2
13653. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=28#Prov.xxii-p52.3
13654. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=29#Prov.xxii-p54.1
13655. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=21&scrV=30#Prov.xxii-p56.2
13656. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=0#Prov.xxiii-p0.4
13657. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=1#Prov.xxiii-p0.5
13658. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=2#Prov.xxiii-p2.3
13659. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=3#Prov.xxiii-p4.4
13660. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=4#Prov.xxiii-p6.2
13661. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=5#Prov.xxiii-p8.1
13662. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=6#Prov.xxiii-p10.1
13663. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=7#Prov.xxiii-p12.2
13664. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=8#Prov.xxiii-p14.3
13665. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=9#Prov.xxiii-p16.2
13666. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=10#Prov.xxiii-p18.3
13667. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=11#Prov.xxiii-p20.1
13668. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=12#Prov.xxiii-p22.1
13669. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=13#Prov.xxiii-p24.3
13670. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=14#Prov.xxiii-p26.1
13671. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=15#Prov.xxiii-p28.2
13672. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=16#Prov.xxiii-p30.2
13673. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=17#Prov.xxiii-p32.3
13674. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=22#Prov.xxiii-p40.4
13675. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=24#Prov.xxiii-p45.2
13676. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=26#Prov.xxiii-p47.1
13677. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=28#Prov.xxiii-p49.2
13678. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=22&scrV=29#Prov.xxiii-p51.1
13679. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=23&scrV=0#Prov.xxiv-p0.4
13680. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=23&scrV=1#Prov.xxiv-p0.5
13681. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=23&scrV=4#Prov.xxiv-p2.4
13682. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=23&scrV=6#Prov.xxiv-p8.2
13683. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=23&scrV=9#Prov.xxiv-p10.3
13684. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=23&scrV=10#Prov.xxiv-p12.2
13685. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=23&scrV=12#Prov.xxiv-p14.3
13686. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=23&scrV=17#Prov.xxiv-p16.3
13687. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=23&scrV=19#Prov.xxiv-p18.7
13688. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=23&scrV=29#Prov.xxiv-p28.7
13689. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=24&scrV=0#Prov.xxv-p0.4
13690. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=24&scrV=1#Prov.xxv-p0.5
13691. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=24&scrV=3#Prov.xxv-p2.3
13692. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=24&scrV=7#Prov.xxv-p4.9
13693. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=24&scrV=10#Prov.xxv-p6.6
13694. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=24&scrV=11#Prov.xxv-p8.3
13695. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=24&scrV=13#Prov.xxv-p10.2
13696. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=24&scrV=15#Prov.xxv-p12.5
13697. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=24&scrV=17#Prov.xxv-p14.3
13698. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=24&scrV=19#Prov.xxv-p16.4
13699. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=24&scrV=21#Prov.xxv-p18.6
13700. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=24&scrV=23#Prov.xxv-p20.2
13701. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=24&scrV=27#Prov.xxv-p22.3
13702. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=24&scrV=28#Prov.xxv-p24.2
13703. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=24&scrV=30#Prov.xxv-p26.2
13704. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=0#Prov.xxvi-p0.4
13705. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=1#Prov.xxvi-p0.5
13706. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=2#Prov.xxvi-p2.7
13707. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=4#Prov.xxvi-p4.2
13708. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=6#Prov.xxvi-p6.3
13709. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=8#Prov.xxvi-p8.2
13710. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=11#Prov.xxvi-p11.3
13711. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=13#Prov.xxvi-p13.1
13712. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=14#Prov.xxvi-p15.3
13713. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=15#Prov.xxvi-p17.3
13714. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=16#Prov.xxvi-p19.1
13715. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=17#Prov.xxvi-p21.1
13716. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=18#Prov.xxvi-p23.2
13717. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=19#Prov.xxvi-p25.2
13718. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=20#Prov.xxvi-p27.3
13719. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=21#Prov.xxvi-p29.3
13720. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=23#Prov.xxvi-p31.4
13721. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=24#Prov.xxvi-p33.1
13722. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=25#Prov.xxvi-p35.2
13723. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=26#Prov.xxvi-p37.1
13724. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=27#Prov.xxvi-p39.2
13725. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=25&scrV=28#Prov.xxvi-p42.1
13726. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=0#Prov.xxvii-p0.4
13727. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=1#Prov.xxvii-p0.5
13728. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=2#Prov.xxvii-p2.2
13729. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=3#Prov.xxvii-p4.2
13730. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=4#Prov.xxvii-p6.3
13731. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=6#Prov.xxvii-p8.2
13732. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=10#Prov.xxvii-p10.5
13733. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=11#Prov.xxvii-p12.1
13734. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=12#Prov.xxvii-p14.4
13735. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=13#Prov.xxvii-p16.6
13736. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=14#Prov.xxvii-p18.3
13737. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=15#Prov.xxvii-p20.1
13738. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=16#Prov.xxvii-p22.2
13739. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=17#Prov.xxvii-p24.4
13740. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=18#Prov.xxvii-p26.2
13741. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=20#Prov.xxvii-p28.3
13742. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=23#Prov.xxvii-p30.4
13743. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=24#Prov.xxvii-p32.1
13744. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=27#Prov.xxvii-p34.3
13745. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=26&scrV=28#Prov.xxvii-p36.8
13746. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=0#Prov.xxviii-p0.4
13747. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=1#Prov.xxviii-p0.5
13748. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=2#Prov.xxviii-p2.5
13749. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=3#Prov.xxviii-p4.2
13750. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=5#Prov.xxviii-p6.1
13751. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=7#Prov.xxviii-p8.2
13752. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=8#Prov.xxviii-p10.2
13753. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=9#Prov.xxviii-p12.1
13754. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=11#Prov.xxviii-p14.3
13755. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=12#Prov.xxviii-p16.2
13756. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=13#Prov.xxviii-p18.3
13757. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=14#Prov.xxviii-p20.2
13758. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=15#Prov.xxviii-p22.2
13759. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=17#Prov.xxviii-p24.2
13760. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=18#Prov.xxviii-p26.1
13761. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=19#Prov.xxviii-p28.3
13762. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=20#Prov.xxviii-p30.3
13763. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=21#Prov.xxviii-p32.2
13764. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=22#Prov.xxviii-p34.2
13765. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=27&scrV=23#Prov.xxviii-p36.4
13766. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=0#Prov.xxix-p0.4
13767. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=1#Prov.xxix-p0.5
13768. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=2#Prov.xxix-p3.9
13769. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=3#Prov.xxix-p6.1
13770. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=4#Prov.xxix-p8.1
13771. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=5#Prov.xxix-p10.1
13772. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=6#Prov.xxix-p13.3
13773. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=7#Prov.xxix-p15.1
13774. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=8#Prov.xxix-p17.2
13775. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=9#Prov.xxix-p19.2
13776. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=10#Prov.xxix-p21.3
13777. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=11#Prov.xxix-p23.2
13778. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=12#Prov.xxix-p25.1
13779. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=13#Prov.xxix-p27.1
13780. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=14#Prov.xxix-p29.3
13781. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=15#Prov.xxix-p31.1
13782. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=16#Prov.xxix-p33.1
13783. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=17#Prov.xxix-p35.2
13784. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=18#Prov.xxix-p37.3
13785. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=19#Prov.xxix-p39.2
13786. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=20#Prov.xxix-p41.1
13787. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=21#Prov.xxix-p43.1
13788. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=22#Prov.xxix-p45.1
13789. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=23#Prov.xxix-p47.1
13790. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=24#Prov.xxix-p49.1
13791. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=25#Prov.xxix-p51.2
13792. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=26#Prov.xxix-p53.1
13793. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=27#Prov.xxix-p55.4
13794. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=28&scrV=28#Prov.xxix-p57.1
13795. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=0#Prov.xxx-p0.4
13796. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=1#Prov.xxx-p0.5
13797. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=2#Prov.xxx-p2.4
13798. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=3#Prov.xxx-p4.3
13799. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=4#Prov.xxx-p6.1
13800. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=5#Prov.xxx-p8.1
13801. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=6#Prov.xxx-p10.1
13802. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=7#Prov.xxx-p12.2
13803. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=8#Prov.xxx-p14.3
13804. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=9#Prov.xxx-p16.1
13805. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=10#Prov.xxx-p18.2
13806. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=11#Prov.xxx-p20.1
13807. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=12#Prov.xxx-p22.2
13808. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=13#Prov.xxx-p24.1
13809. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=14#Prov.xxx-p26.2
13810. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=15#Prov.xxx-p28.5
13811. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=16#Prov.xxx-p30.1
13812. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=17#Prov.xxx-p32.3
13813. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=18#Prov.xxx-p34.2
13814. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=19#Prov.xxx-p37.1
13815. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=20#Prov.xxx-p39.1
13816. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=21#Prov.xxx-p41.1
13817. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=22#Prov.xxx-p43.1
13818. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=23#Prov.xxx-p45.1
13819. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=24#Prov.xxx-p47.1
13820. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=25#Prov.xxx-p49.2
13821. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=26#Prov.xxx-p51.4
13822. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=29&scrV=27#Prov.xxx-p53.2
13823. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=30&scrV=0#Prov.xxxi-p1.12
13824. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=30&scrV=1#Prov.xxxi-p1.13
13825. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=30&scrV=7#Prov.xxxi-p7.7
13826. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=30&scrV=10#Prov.xxxi-p11.7
13827. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=30&scrV=15#Prov.xxxi-p14.7
13828. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=30&scrV=18#Prov.xxxi-p20.1
13829. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=30&scrV=24#Prov.xxxi-p25.2
13830. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=30&scrV=29#Prov.xxxi-p28.3
13831. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=0#Prov.xxxii-p1.3
13832. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=1#Prov.xxxii-p1.4
13833. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Prov&scrCh=31&scrV=10#Prov.xxxii-p7.4
13834. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=1&scrV=0#Ec.ii-p1.14
13835. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=1&scrV=1#Ec.ii-p1.15
13836. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=1&scrV=4#Ec.ii-p12.6
13837. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=1&scrV=9#Ec.ii-p14.8
13838. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=1&scrV=12#Ec.ii-p18.2
13839. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=2&scrV=0#Ec.iii-p1.5
13840. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=2&scrV=1#Ec.iii-p1.6
13841. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=2&scrV=12#Ec.iii-p15.2
13842. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=2&scrV=17#Ec.iii-p20.10
13843. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=3&scrV=0#Ec.iv-p1.6
13844. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=3&scrV=1#Ec.iv-p1.7
13845. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=3&scrV=11#Ec.iv-p6.4
13846. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=3&scrV=16#Ec.iv-p14.3
13847. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=4&scrV=0#Ec.v-p1.7
13848. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=4&scrV=1#Ec.v-p1.8
13849. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=4&scrV=4#Ec.v-p5.5
13850. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=4&scrV=7#Ec.v-p9.4
13851. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=4&scrV=13#Ec.v-p13.3
13852. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=5&scrV=0#Ec.vi-p1.16
13853. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=5&scrV=1#Ec.vi-p1.17
13854. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=5&scrV=4#Ec.vi-p10.6
13855. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=5&scrV=9#Ec.vi-p18.6
13856. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=5&scrV=18#Ec.vi-p29.3
13857. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=6&scrV=0#Ec.vii-p1.13
13858. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=6&scrV=1#Ec.vii-p1.14
13859. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=6&scrV=7#Ec.vii-p11.3
13860. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=6&scrV=11#Ec.vii-p21.2
13861. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=7&scrV=0#Ec.viii-p1.9
13862. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=7&scrV=1#Ec.viii-p1.10
13863. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=7&scrV=7#Ec.viii-p10.4
13864. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=7&scrV=11#Ec.viii-p19.2
13865. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=7&scrV=23#Ec.viii-p32.3
13866. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=8&scrV=0#Ec.ix-p1.10
13867. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=8&scrV=1#Ec.ix-p1.11
13868. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=8&scrV=6#Ec.ix-p6.6
13869. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=8&scrV=9#Ec.ix-p8.6
13870. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=8&scrV=14#Ec.ix-p14.4
13871. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=9&scrV=0#Ec.x-p1.6
13872. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=9&scrV=1#Ec.x-p1.7
13873. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=9&scrV=4#Ec.x-p11.4
13874. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=9&scrV=11#Ec.x-p20.7
13875. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=9&scrV=13#Ec.x-p26.2
13876. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=10&scrV=0#Ec.xi-p1.9
13877. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=10&scrV=1#Ec.xi-p1.10
13878. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=10&scrV=4#Ec.xi-p6.2
13879. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=10&scrV=12#Ec.xi-p12.6
13880. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=10&scrV=16#Ec.xi-p17.4
13881. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=11&scrV=0#Ec.xii-p1.3
13882. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=11&scrV=1#Ec.xii-p1.4
13883. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=11&scrV=7#Ec.xii-p14.3
13884. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=12&scrV=0#Ec.xiii-p1.7
13885. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=12&scrV=1#Ec.xiii-p1.8
13886. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=12&scrV=8#Ec.xiii-p10.10
13887. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Eccl&scrCh=12&scrV=13#Ec.xiii-p23.4
13888. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Song&scrCh=1&scrV=0#Song.ii-p1.9
13889. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Song&scrCh=1&scrV=1#Song.ii-p1.10
13890. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Song&scrCh=1&scrV=2#Song.ii-p3.6
13891. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Song&scrCh=1&scrV=7#Song.ii-p18.2
13892. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Song&scrCh=1&scrV=12#Song.ii-p23.4
13893. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Song&scrCh=2&scrV=0#Song.iii-p1.10
13894. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Song&scrCh=2&scrV=1#Song.iii-p1.11
13895. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Song&scrCh=2&scrV=3#Song.iii-p4.7
13896. file:///ccel/h/henry/mhc3/cache/mhc3.html3?scrBook=Song&scrCh=2&scrV=8#Song.iii-p11.4
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